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THE GOOD OF Early Obedience. LAMENT. iii. 27. It is good for a man that he bear the Yoke in his Youth.
THE GOOD OF Early obedience. LAMENT. iii. 27. It is good for a man that he bear the Yoke in his Youth.
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CHAP. I. Somewhat Prooemial. The Yoke explained, what it is Literally taken, what Metaphorically. THE Apostle tells us that great is the Mystery of Godliness;
CHAP. I. Somewhat Prooemial. The Yoke explained, what it is Literally taken, what Metaphorically. THE Apostle tells us that great is the Mystery of Godliness;
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and it is so, not only in credendis, the things which are to be believed, but in agendis, the matters that relate to practice. and it is so, not only in credendis, the things which Are to be believed, but in Agendis, the matters that relate to practice.
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There are Mysteries in the Precept as well as in the Promise.
There Are Mysteres in the Precept as well as in the Promise.
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If a man be commanded to cast his burthen upon the Lord, then he himself hath none to bear; If a man be commanded to cast his burden upon the Lord, then he himself hath none to bear;
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and yet the Lord Christ lays a burthen upon every Believer;
and yet the Lord christ lays a burden upon every Believer;
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where he is a Redeemer, he sets the soul free from every Yoke it is under, where he is a Redeemer, he sets the soul free from every Yoke it is under,
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and if the Son make a man free, he is then free indeed.
and if the Son make a man free, he is then free indeed.
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And yet none are more under the Yoke than the Lords Freemen being not without Law, but under the Law to Christ.
And yet none Are more under the Yoke than the lords Freemen being not without Law, but under the Law to christ.
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When he takes off one, he puts on another, Take my Yoke upon you, Matth. 11.29.
When he Takes off one, he puts on Another, Take my Yoke upon you, Matthew 11.29.
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Though Christ breaks our Fetters, yet he brings us into Bonds; though he delivers us from thraldom and slavery, yet not from duty;
Though christ breaks our Fetters, yet he brings us into Bonds; though he delivers us from thraldom and slavery, yet not from duty;
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he redeems us from the power of sin, but not from the power of the Precept:
he redeems us from the power of since, but not from the power of the Precept:
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and therefore to argue from liberty to licentiousness, is a kind of Logick found only in the Devil's School, Shall we continue in sin that Grace may abound? God forbid.
and Therefore to argue from liberty to licentiousness, is a kind of Logic found only in the Devil's School, Shall we continue in since that Grace may abound? God forbid.
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The right reasoning is from mercy to duty, Ye are bought with a price; therefore glorifie God in your Body, and your Spirits, which are Gods, 1 Cor. 6.20. Redemption and service are, in the design of the Gospel, linked together, That we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness before him all the days of our life.
The right reasoning is from mercy to duty, You Are bought with a price; Therefore Glorify God in your Body, and your Spirits, which Are God's, 1 Cor. 6.20. Redemption and service Are, in the Design of the Gospel, linked together, That we being Delivered out of the hands of our enemies might serve him without Fear, in holiness and righteousness before him all the days of our life.
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The freedom purchased by Christ makes service necessary;
The freedom purchased by christ makes service necessary;
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for he quits us of our burden, but not of our obedience; he doth not set us free from service,
for he quits us of our burden, but not of our Obedience; he does not Set us free from service,
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but changes our work and our Master, As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity;
but changes our work and our Master, As you have yielded your members Servants to uncleanness, and to iniquity unto iniquity;
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even so now yield your members servants to righteousness, unto holiness: So that ye are Servants still.even so now yield your members Servants to righteousness, unto holiness: So that you Are Servants still.
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It was the interest of the Flesh and fleshly lusts that was served before, but now it is the interest of God and holiness;
It was the Interest of the Flesh and fleshly Lustiest that was served before, but now it is the Interest of God and holiness;
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the freedom then is from the Government of the God of this World, who rules in the Children of disobedience, unto a voluntary submission and resignedness to the Divine conduct;
the freedom then is from the Government of the God of this World, who rules in the Children of disobedience, unto a voluntary submission and resignedness to the Divine conduct;
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from the brutish drudgery of sin, to the excellency of such an Empire, whose Precepts carry their own reward with them, besides the Glory that ensues.
from the brutish drudgery of since, to the excellency of such an Empire, whose Precepts carry their own reward with them, beside the Glory that ensues.
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So then the Yoke that hath a curse in it, that Christ hath took off, but the Yoke of obedience that he hath call'd us to put on;
So then the Yoke that hath a curse in it, that christ hath took off, but the Yoke of Obedience that he hath called us to put on;
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and herein he hath excellently accommodated things to the great advantage of man.
and herein he hath excellently accommodated things to the great advantage of man.
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For as it is his misery and burthen to be under the former Yoke, (which, what it is, I shall shew anon) so it is as much his interest and happiness to be under the latter;
For as it is his misery and burden to be under the former Yoke, (which, what it is, I shall show anon) so it is as much his Interest and happiness to be under the latter;
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and therefore the earlier he takes it up, the sooner he begins to be happy. It is good for a man that he bear the Yoke in his Youth.
and Therefore the earlier he Takes it up, the sooner he begins to be happy. It is good for a man that he bear the Yoke in his Youth.
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I shall not speak any thing of this Book in general, only a little about the manner of penning it, which is somewhat unusual;
I shall not speak any thing of this Book in general, only a little about the manner of penning it, which is somewhat unusual;
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each Chapter (the last only excepted) being penned according to the Order in which the Letters stand in the Hebrew Alphabet,
each Chapter (the last only excepted) being penned according to the Order in which the Letters stand in the Hebrew Alphabet,
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as some of the Psalms of David are.
as Some of the Psalms of David Are.
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For what reason the Spirit of God should direct the Pen-man of it this way, it doth not appear.
For what reason the Spirit of God should Direct the Penman of it this Way, it does not appear.
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Hierom labours to find out great mysteries in it, but doth but beat the Air. This way of writing seems to be very useful for the help of the memory,Hieronymus labours to find out great Mysteres in it, but does but beatrice the Air. This Way of writing seems to be very useful for the help of the memory,
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and may seem to hint as if God would have such Scriptures peculiarly remarked and remembred,
and may seem to hint as if God would have such Scriptures peculiarly remarked and remembered,
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and that is the best reason I can give.
and that is the best reason I can give.
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But whereas the first, second and fourth Chapters begin with a single Alphabet, the several Verses beginning with several Letters in their Order, this third Chapter consisteth of a threefold Alphabet, every three Verses in course beginning with the same Letter.
But whereas the First, second and fourth Chapters begin with a single Alphabet, the several Verses beginning with several Letters in their Order, this third Chapter Consisteth of a threefold Alphabet, every three Verses in course beginning with the same letter.
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This Text, which I have pitched upon, falls under the Letter [ NONLATINALPHABET ] which Hierome makes to stand for NONLATINALPHABET, which signifies Good;
This Text, which I have pitched upon, falls under the letter [ ] which Jerome makes to stand for, which signifies Good;
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and accordingly the 25th, 26th, and the 27th Verses do all begin in the Hebrew with the word Tobh.
and accordingly the 25th, 26th, and the 27th Verses do all begin in the Hebrew with the word Tobh.
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So in the 25th Verse, Tobh Jehovah Lekovau, Good is the Lord to them that wait for him. So in the 25th Verse, Tobh Jehovah Lekovau, Good is the Lord to them that wait for him.
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So the 26th Verse, Tobh vejahhil vedumam. It is good a man should both hope and quietly wait. So the 26th Verse, Tobh vejahhil vedumam. It is good a man should both hope and quietly wait.
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And so here in the Text, Tobh Laggebher Ki-jissa gnol bingnoraiu. Good for a man that he bear the yoke in his youth. And so Here in the Text, Tobh Laggebher Ki-jissa gnol bingnoraiu. Good for a man that he bear the yoke in his youth.
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The only difficulty in the Text that needs explaining is, What Yoke it is that is here meant.
The only difficulty in the Text that needs explaining is, What Yoke it is that is Here meant.
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The Yoke is sometimes taken Literally, and sometimes Metaphorically.
The Yoke is sometime taken Literally, and sometime Metaphorically.
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A Literal Yoke is an Instrument of Wood or Iron fitted to the Necks of Creatures, either to tame them,
A Literal Yoke is an Instrument of Wood or Iron fitted to the Necks of Creatures, either to tame them,
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or work them, or punish them. These are the three chief uses of the Yoke:
or work them, or Punish them. These Are the three chief uses of the Yoke:
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First, It is for the taming of wild Beasts, and making them tractable, The Yoke and the Collar bow down the hard Neck, Ecclus 33.25. Ephraim complains of himself, As a Bullock unaccustomed to the Yoke, Jer. 31.18. that is, untamed and unruly.
First, It is for the taming of wild Beasts, and making them tractable, The Yoke and the Collar bow down the hard Neck, Ecclus 33.25. Ephraim complains of himself, As a Bullock unaccustomed to the Yoke, Jer. 31.18. that is, untamed and unruly.
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Secondly, It is an Instrument of labour, by which Beasts do draw burthens, Deut. 21.3. Take an Heifer that hath not drawn in the Yoke.
Secondly, It is an Instrument of labour, by which Beasts do draw burdens, Deuteronomy 21.3. Take an Heifer that hath not drawn in the Yoke.
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And hence ye read in Scripture of a Yoke of Oxen, 1 Sam. 11.7. Luke 14.19. Thirdly, It is an Instrument of punishment, Deut 28.48.
And hence you read in Scripture of a Yoke of Oxen, 1 Sam. 11.7. Lycia 14.19. Thirdly, It is an Instrument of punishment, Deuteronomy 28.48.
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Thou shalt serve thine Enemies in hunger and in thirst, and in nakedness and in want of all things, Thou shalt serve thine Enemies in hunger and in thirst, and in nakedness and in want of all things,
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and he shall put a Yoke of Iron upon thy neck, until he hath destroyed thee. and he shall put a Yoke of Iron upon thy neck, until he hath destroyed thee.
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These are the uses of the Literal Yoke.
These Are the uses of the Literal Yoke.
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But then there is a Metaphorical Yoke, and so it is used in Scripture, and that both in a Civil, and a Religious sense.
But then there is a Metaphorical Yoke, and so it is used in Scripture, and that both in a Civil, and a Religious sense.
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First in a Civil sense, and so it is used two ways. First, For a Condition of Marriage:
First in a Civil sense, and so it is used two ways. First, For a Condition of Marriage:
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Wedlock is called a Yoke, (and it is so too truly to many, that know no more how to bear it,
Wedlock is called a Yoke, (and it is so too truly to many, that know no more how to bear it,
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than how to break it.) In this sense many take that of the Apostle in 2 Cor. 6.14. Be ye not unequally yoked together with Ʋnbelievers.
than how to break it.) In this sense many take that of the Apostle in 2 Cor. 6.14. Be you not unequally yoked together with Ʋnbelievers.
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And hence a Husband or a Wife is called a Yoke-fellow. But this is not the Yoke in the Text,
And hence a Husband or a Wife is called a Yokefellow. But this is not the Yoke in the Text,
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for it is not good for a man to bear this Yoke too soon, as many do that make more haste than good speed, coveting the condition before they understand the duties of the relation,
for it is not good for a man to bear this Yoke too soon, as many do that make more haste than good speed, coveting the condition before they understand the duties of the Relation,
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and so marry in haste and then repent at leisure.
and so marry in haste and then Repent At leisure.
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Secondly, Labour and obedience of Servants to their Masters is called a Yoke. Let as many Servants as are under the yoke, count their Masters worthy of all honour, 1 Tim. 6.1. [ under the yoke ] i. e. called to be Servants;Secondly, Labour and Obedience of Servants to their Masters is called a Yoke. Let as many Servants as Are under the yoke, count their Masters worthy of all honour, 1 Tim. 6.1. [ under the yoke ] i. e. called to be Servants;
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indeed every Calling is a Yoke. And certainly it is good for every one to bear this yoke in their youth.
indeed every Calling is a Yoke. And Certainly it is good for every one to bear this yoke in their youth.
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It is an excellent thing that young ones should be bred up in some suitable Calling,
It is an excellent thing that young ones should be bred up in Some suitable Calling,
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and thereby inured to labour and industry betimes.
and thereby inured to labour and industry betimes.
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For I know none exempted from that Law of God, In the sweat of thy brows shalt thou eat thy bread.
For I know none exempted from that Law of God, In the sweat of thy brows shalt thou eat thy bred.
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God made not the World to be a Nursesery of idleness; Creatures void of life are serviceable in their places.
God made not the World to be a Nursesery of idleness; Creatures void of life Are serviceable in their places.
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The Sun is called Shemesh, from a Chaldee Root, which signifies to minister; because the Sun is, in ministring light, a Servant to the whole World.
The Sun is called Shemesh, from a Chaldee Root, which signifies to minister; Because the Sun is, in ministering Light, a Servant to the Whole World.
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The Angels are always working, and so is Jesus Christ, and so is God himself. Christ says, The Father worketh hitherto, and I work, John 5.17. The Angels Are always working, and so is jesus christ, and so is God himself. christ Says, The Father works hitherto, and I work, John 5.17.
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Nay the Devils are never idle; so that an idle person cannot find a pattern either in Heaven or Hell.
Nay the Devils Are never idle; so that an idle person cannot find a pattern either in Heaven or Hell.
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God who hath appointed a time for every thing under the Sun, never did allow any time for sin and sloth.
God who hath appointed a time for every thing under the Sun, never did allow any time for since and sloth.
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Though he says, NONLATINALPHABET, Be careful for nothing; yet he hath no where said, NONLATINALPHABET, Do nothing.
Though he Says,, Be careful for nothing; yet he hath no where said,, Do nothing.
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There is a threefold care mentioned in Scripture, the care of the head, which is providence; the care of the hand, which is diligence; and the care of the heart, which is diffidence. Now though the care of the heart be forbidden,
There is a threefold care mentioned in Scripture, the care of the head, which is providence; the care of the hand, which is diligence; and the care of the heart, which is diffidence. Now though the care of the heart be forbidden,
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yet the care of the head and the hand is commanded. To be diffident then, and distrustful, that is a sin;
yet the care of the head and the hand is commanded. To be diffident then, and distrustful, that is a since;
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but to be provident and diligent, that is a Duty.
but to be provident and diligent, that is a Duty.
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The Lacedemonians made idleness actionable in their Courts, and by Solon 's Law such were to suffer death.
The Lacedaemonians made idleness actionable in their Courts, and by Solon is Law such were to suffer death.
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And our Law supposes all to be of some Calling, not only Men but Women, and the young Ladies too;
And our Law supposes all to be of Some Calling, not only Men but Women, and the young Ladies too;
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and therefore it calls them, during their Virgin estate, Spinsters. But alas!
and Therefore it calls them, during their Virgae estate, Spinsters. But alas!
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the viciousness and degeneracy of this Age hath forfeited the Title, many can card, but few can spin; and therefore you may write them, Carders, Dancers, Painters, Ranters, Spenders, rather than Spinsters. Industry is worn out by pride and delicacy, the Comb and the Looking-Glass possess the place and the hours of the Spindle and the Distaff;
the viciousness and degeneracy of this Age hath forfeited the Title, many can carded, but few can spin; and Therefore you may write them, Carders, Dancers, Painters, Ranters, Spenders, rather than Spinsters. Industry is worn out by pride and delicacy, the Comb and the Looking-Glass possess the place and the hours of the Spindle and the Distaff;
dt n1 cc n1 pp-f d n1 vhz vvn dt n1, d vmb vvi, p-acp d vmb vvi; cc av pn22 vmb vvi pno32, n2, n2, n2, n2, n2, av-c cs n2. n1 vbz vvn av p-acp n1 cc n1, dt n1 cc dt n1 vvb dt n1 cc dt n2 pp-f dt n1 cc dt n1;
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and their great business is to curl the Locks, instead of twisting Wool and Flax:
and their great business is to curl the Locks, instead of twisting Wool and Flax:
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So that both Males and Females are prepared for all ill impressions, by the mischief of an idle education.
So that both Males and Females Are prepared for all ill impressions, by the mischief of an idle education.
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Indeed meaner persons are forced to put their Children to Trades for an after subsistence,
Indeed meaner Persons Are forced to put their Children to Trades for an After subsistence,
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but the Nobility and Gentry of the Nation are in this thing the shame of it;
but the Nobilt and Gentry of the nation Are in this thing the shame of it;
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it is reckoned below a Person of Quality to be a Mechanick;
it is reckoned below a Person of Quality to be a Mechanic;
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and therefore how many, that might otherwise have been useful in their Generation, are bred up in idleness,
and Therefore how many, that might otherwise have been useful in their Generation, Are bred up in idleness,
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and so fit only to be reckoned among the Vermine of the Earth!
and so fit only to be reckoned among the Vermin of the Earth!
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whilst they live only to eat what others earn, and instead of proving the Pillars, they prove the Caterpillars of the Nation:
while they live only to eat what Others earn, and instead of proving the Pillars, they prove the Caterpillars of the nation:
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and it is seldom but that idleness and wickedness go together. Thou wicked and slothful Servant, said our Lord Christ, Matth. 25.26.
and it is seldom but that idleness and wickedness go together. Thou wicked and slothful Servant, said our Lord christ, Matthew 25.26.
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And I pray who are the most vicious and debauched part of the Nation, but young Gallants, who have no Callings to yoke them? Who haunt the Drinking-houses, the Play-houses, the Brothel-houses,
And I pray who Are the most vicious and debauched part of the nation, but young Gallants, who have no Callings to yoke them? Who haunt the Drinking-houses, the Play-houses, the brothelhouses,
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so much as they? Who are the Corrupters of others, the Scoffers, the Duellers,
so much as they? Who Are the Corrupters of Others, the Scoffers, the Duellers,
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so much as they? So greatly doth an idle life expose to the Devils malice, and dispose to the Devils service. It is good therefore that every one should bear this Yoke in their youth, that young ones of all sorts should be trained up in some honest Calling. For
so much as they? So greatly does an idle life expose to the Devils malice, and dispose to the Devils service. It is good Therefore that every one should bear this Yoke in their youth, that young ones of all sorts should be trained up in Some honest Calling. For
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1. This will more fit them for hardships and sufferings. Idleness causes delicacy and tenderness, and that is no suffering quality.
1. This will more fit them for hardships and sufferings. Idleness Causes delicacy and tenderness, and that is no suffering quality.
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It will be dreadful when the Lord shall pass over your fair Neck, as it is said of Ephraim, Hos. 10.11. I passed over upon her fair Neck;
It will be dreadful when the Lord shall pass over your fair Neck, as it is said of Ephraim, Hos. 10.11. I passed over upon her fair Neck;
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that is, I put a Yoke upon her, viz. a Yoke of suffering, an Iron Yoke. And if such a day should come upon England as upon Ephraim, Ah! how will those Necks that have been chained with Gold and Pearl, be able to wear an Iron Yoke? or those tender feet that must not touch the dirt, be able to wade after Christ through blood?
that is, I put a Yoke upon her, viz. a Yoke of suffering, an Iron Yoke. And if such a day should come upon England as upon Ephraim, Ah! how will those Necks that have been chained with Gold and Pearl, be able to wear an Iron Yoke? or those tender feet that must not touch the dirt, be able to wade After christ through blood?
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It is storied of Alice Driver how resolutely and bravely she suffered for Christ;
It is storied of Alice Driver how resolutely and bravely she suffered for christ;
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when they put the Iron Chain about her Neck, to fasten her to a Post to be burned in Queen Maries days, she gloried in it, This, said she, is the finest Neckerchief that ever I wore, blessed be God for it. when they put the Iron Chain about her Neck, to fasten her to a Post to be burned in Queen Mary's days, she gloried in it, This, said she, is the Finest Neckerchief that ever I wore, blessed be God for it.
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Now she was one who had been used to hard labour, being bred up to drive her Fathers Plough.
Now she was one who had been used to hard labour, being bred up to drive her Father's Plough.
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Hard breeding fits us for hard sufferings. 2. It prevents many temptations. Idleness is the Back-door for all temptations to come in at.
Hard breeding fits us for hard sufferings. 2. It prevents many temptations. Idleness is the Backdoor for all temptations to come in At.
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It tempts the Devil to tempt us.
It tempts the devil to tempt us.
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It is a good Rule one gives for the avoiding sin and temptation, Be always employed, that when Satan comes he may not find thee at leisure.
It is a good Rule one gives for the avoiding since and temptation, Be always employed, that when Satan comes he may not find thee At leisure.
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Many have been kept from great temptations by being diligent in their Callings, and many by idle diversions have fallen into great temptations and snares.
Many have been kept from great temptations by being diligent in their Callings, and many by idle diversions have fallen into great temptations and snares.
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Dinah wanders abroad, and is deflowred before she comes home;Dinah wanders abroad, and is deflowered before she comes home;
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Tertullian tells of a Christian Woman who going to see a Play, was there possessed by the Devil;Tertullian tells of a Christian Woman who going to see a Play, was there possessed by the devil;
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and when he was asked (by some who came to her, and set themselves to pray him out) how he durst possess one that was a Christian? He answered, I found her in my own Ground.
and when he was asked (by Some who Come to her, and Set themselves to pray him out) how he durst possess one that was a Christian? He answered, I found her in my own Ground.
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Oh how should this warn young ones to take heed of the Play-houses? These are the Devils Ground, and what he finds upon his own Ground, he will possess as his own.
O how should this warn young ones to take heed of the Play-houses? These Are the Devils Ground, and what he finds upon his own Ground, he will possess as his own.
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He is the Lord of that Mannor, and being so, the Waifs and Estrays are all his.
He is the Lord of that Manor, and being so, the Waifs and Estrays Are all his.
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Let young ones therefore take up the Yoke of some lawful Calling betimes. But this Civil Yoke is not the Yoke in the Text.
Let young ones Therefore take up the Yoke of Some lawful Calling betimes. But this Civil Yoke is not the Yoke in the Text.
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Secondly, The Yoke, as Metaphorically taken, is used in a Moral or Religious sense;
Secondly, The Yoke, as Metaphorically taken, is used in a Moral or Religious sense;
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and so there is a threefold Yoke which it is not good to bear, and a threefold Yoke which it is good to bear.
and so there is a threefold Yoke which it is not good to bear, and a threefold Yoke which it is good to bear.
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There is a threefold Yoke which is not good to bear, The Yoke of Mosaical Ceremonies, The Yoke of Antichristian Impositions,
There is a threefold Yoke which is not good to bear, The Yoke of Mosaical Ceremonies, The Yoke of Antichristian Impositions,
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The Yoke of sin and lust. First, The Yoke of Mosaical Ceremonies.
The Yoke of since and lust. First, The Yoke of Mosaical Ceremonies.
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This in its day was a strict Yoke, a heavy Yoke, a Yoke (as the Apostle Peter says) which neither we nor our Fathers were able to bear, Acts 15.10.
This in its day was a strict Yoke, a heavy Yoke, a Yoke (as the Apostle Peter Says) which neither we nor our Father's were able to bear, Acts 15.10.
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But this Yoke the Lord Christ hath freed us from, the Ceremonial Law was abolished by him,
But this Yoke the Lord christ hath freed us from, the Ceremonial Law was abolished by him,
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and had no use after his death;
and had no use After his death;
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but by accident, as he who builds a Vault lets the Centrels stand till he puts in the Keystone, and then pulls them away.
but by accident, as he who builds a Vault lets the Centrels stand till he puts in the Keystone, and then pulls them away.
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So that now the Rule is, Stand fast in the liberty wherewith Christ hath made us free,
So that now the Rule is, Stand fast in the liberty wherewith christ hath made us free,
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and be not intangled again in the Yoke of bondage, Gal. 5.1. Secondly, There is the Yoke of Antichrist, which is made up of humane inventions and impositions in the Worship of God;and be not entangled again in the Yoke of bondage, Gal. 5.1. Secondly, There is the Yoke of Antichrist, which is made up of humane Inventions and impositions in the Worship of God;
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on which foundation all the Will-worship, Superstition and Idolatry, which at this day obtain in the World, do stand.
on which Foundation all the Will-worship, Superstition and Idolatry, which At this day obtain in the World, do stand.
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This is a heavier Yoke than the former, for that had once the sanction of God,
This is a Heavier Yoke than the former, for that had once the sanction of God,
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and there the authority made the subjection reasonable, though burthensom;
and there the Authority made the subjection reasonable, though burdensome;
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but this never had, and therefore more grievous, because herein we are made Slaves to the lusts of men,
but this never had, and Therefore more grievous, Because herein we Are made Slaves to the Lustiest of men,
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whereas in that we were Subjects to the will of God.
whereas in that we were Subject's to the will of God.
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And therefore to be imposed upon by Ceremonies of mens devising, when we are actually freed by Christ from the Ceremonies that were once of Gods appointing, is a very heavy Yoke, a Yoke which one says is in the Imposer, tyranny;
And Therefore to be imposed upon by Ceremonies of men's devising, when we Are actually freed by christ from the Ceremonies that were once of God's appointing, is a very heavy Yoke, a Yoke which one Says is in the Imposer, tyranny;
cc av pc-acp vbi vvn p-acp p-acp n2 pp-f ng2 vvg, c-crq pns12 vbr av-j vvn p-acp np1 p-acp dt n2 cst vbdr a-acp pp-f n2 vvg, vbz dt av j vvi, dt n1 r-crq crd vvz vbz p-acp dt n1, n1;
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and in the Persons imposed upon, burden and bondage.
and in the Persons imposed upon, burden and bondage.
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And therefore a Yoke which without sin (in transgressing the Precept of our Lord Christ, and his Apostle) we may not submit to.
And Therefore a Yoke which without since (in transgressing the Precept of our Lord christ, and his Apostle) we may not submit to.
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Because hereby we owne a power in the Imposers over conscience, which God never gave to any; Because hereby we own a power in the Imposers over conscience, which God never gave to any;
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and so abet them in their sinful usurpations upon the Prerogative of the Lord Jesus Christ, who alone is King and Head of the Church,
and so abet them in their sinful usurpations upon the Prerogative of the Lord jesus christ, who alone is King and Head of the Church,
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and hath the Government upon his shoulders.
and hath the Government upon his shoulders.
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And also because we make our selves to be what, in things appertaining to the worship of God, we are commanded not to be, viz. the Servants of men, Ye are bought with a price, be not ye the servants of men, 1 Cor. 7.23.
And also Because we make our selves to be what, in things appertaining to the worship of God, we Are commanded not to be, viz. the Servants of men, You Are bought with a price, be not you the Servants of men, 1 Cor. 7.23.
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This then is another Yoke, which we ought not to bear, When once humane inventions become Impositions, and lay a necessity upon that which God hath left free,
This then is Another Yoke, which we ought not to bear, When once humane Inventions become Impositions, and lay a necessity upon that which God hath left free,
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then may we lawfully reject them as Plants of mans setting, and not of Gods owning, and which he will therefore in his time assuredly root up, Matth. 15.13. Thirdly, There is the Yoke of sin and lust.
then may we lawfully reject them as Plants of men setting, and not of God's owning, and which he will Therefore in his time assuredly root up, Matthew 15.13. Thirdly, There is the Yoke of since and lust.
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For though Sinners are said to be Children of Belial, that is, without Yoke ;
For though Sinners Are said to be Children of Belial, that is, without Yoke;
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yet none under such a Yoke as they, for as the service of Christ is perfect freedom,
yet none under such a Yoke as they, for as the service of christ is perfect freedom,
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so to be free from righteousness is the basest thraldom.
so to be free from righteousness is the Basest thraldom.
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If sin breaks one Yoke off, it ever puts another on, They have broken the Yoke, If since breaks one Yoke off, it ever puts Another on, They have broken the Yoke,
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and burst the Bonds, Jer. 5.5. there is one Yoke cast off, and then it follows in the next Verse, Their transgressions are many, their backslidings are encreased, there is another Yoke put on.and burst the Bonds, Jer. 5.5. there is one Yoke cast off, and then it follows in the next Verse, Their transgressions Are many, their backslidings Are increased, there is Another Yoke put on.
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As in conversion Christ breaks off the Yoke of sin and Satan, and puts his own upon a man;
As in conversion christ breaks off the Yoke of since and Satan, and puts his own upon a man;
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so the Sinner breaks off the Yoke of God, and subjects himself to Satans Yoke: and therefore some say, wicked men are called Children of Belial, making Belial the name of the Devil.
so the Sinner breaks off the Yoke of God, and subject's himself to Satan Yoke: and Therefore Some say, wicked men Are called Children of Belial, making Belial the name of the devil.
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And hence Sinners are said to be taken captive by him at his will, 2 Tim. 2.26. And hence Sinners Are said to be taken captive by him At his will, 2 Tim. 2.26.
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And he is said to work (that is, with power and success) in the children of disobedience, Ephes. 2.2.
And he is said to work (that is, with power and success) in the children of disobedience, Ephesians 2.2.
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And this is the Reign of Satan in the soul of a Sinner;
And this is the Reign of Satan in the soul of a Sinner;
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for as the Lord Christ reigns in the hearts of his people by the power of Grace and righteousness,
for as the Lord christ reigns in the hearts of his people by the power of Grace and righteousness,
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so Satan reigns in the hearts of wicked men by the power of sin and lust.
so Satan reigns in the hearts of wicked men by the power of since and lust.
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Now it cannot be good in any sense to bear this Yoke, because it every way tends to the hurt and mischief of the soul.
Now it cannot be good in any sense to bear this Yoke, Because it every Way tends to the hurt and mischief of the soul.
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1. As it breaks off the Yoke of God, which is everyway suited to the good and advantage of man.
1. As it breaks off the Yoke of God, which is everyway suited to the good and advantage of man.
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For the commandment is holy, just and good, Rom. 7.12. [ holy ] as it is the expression of the will of the holy God;
For the Commandment is holy, just and good, Rom. 7.12. [ holy ] as it is the expression of the will of the holy God;
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[ iust ] in that it commands nothing but what is equal and fit to be obeyed;[ just ] in that it commands nothing but what is equal and fit to be obeyed;
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[ good ] as it promotes the advantage and happiness of the soul that obeys it.[ good ] as it promotes the advantage and happiness of the soul that obeys it.
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2. As it inslaves the Creature to the basest bondage, and most unreasonable vassalage in the World.
2. As it enslaves the Creature to the Basest bondage, and most unreasonable vassalage in the World.
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O what a noble Creature was man while he did bear the Image of God, lived in his will,
O what a noble Creature was man while he did bear the Image of God, lived in his will,
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and enjoyed a constant fellowship with him! But alas, How is the Gold become dim! and the fine Gold changed! Lam. 4.1.
and enjoyed a constant fellowship with him! But alas, How is the Gold become dim! and the fine Gold changed! Lam. 4.1.
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How hath sin debased his Excellency, defaced the Image of God, shut him out of favour,
How hath since debased his Excellency, defaced the Image of God, shut him out of favour,
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and out of fellowship? So that now he is become a Slave to Satan and all manner of lusts.
and out of fellowship? So that now he is become a Slave to Satan and all manner of Lustiest.
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And can it be good to bear this Yoke? What! to oppose God? to be a Slave to sin? to reject the Reign of Christ? to resist the Spirit? to slight the Grace of the Gospel? to gratifie the Devil? and to undo thy own soul? O think of that word, He that sins against me, wrongs his own soul, Prov. 8.36.
And can it be good to bear this Yoke? What! to oppose God? to be a Slave to since? to reject the Reign of christ? to resist the Spirit? to slight the Grace of the Gospel? to gratify the devil? and to undo thy own soul? O think of that word, He that Sins against me, wrongs his own soul, Curae 8.36.
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And where lies the wrong? He refuses the Yoke of Christ, and so lays himself under the wrath of Christ,
And where lies the wrong? He refuses the Yoke of christ, and so lays himself under the wrath of christ,
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and ye perish from the way, if his wrath be kindled but a little, Psal. 2.12.
and you perish from the Way, if his wrath be kindled but a little, Psalm 2.12.
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And what greater wrong can any one offer to his own soul, than to lay it under a necessity of damnation by a willing subjection to the Yoke of sin, rather than that of Christ? Therefore it is so far from being good, that it is the greatest evil to bear this Yoke, Be not ye the Servants of sin.
And what greater wrong can any one offer to his own soul, than to lay it under a necessity of damnation by a willing subjection to the Yoke of since, rather than that of christ? Therefore it is so Far from being good, that it is the greatest evil to bear this Yoke, Be not you the Servants of since.
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But then there is a threefold Yoke which it is good for a man to bear in his youth. There is, The Yoke of affliction;
But then there is a threefold Yoke which it is good for a man to bear in his youth. There is, The Yoke of affliction;
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The Yoke of the Spirit in conviction of sin; The Yoke of subjection and obedience to Jesus Christ.
The Yoke of the Spirit in conviction of since; The Yoke of subjection and Obedience to jesus christ.
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CHAP. II. Afflictions called a Yoke. In what sense they are good, and for whom.
CHAP. II Afflictions called a Yoke. In what sense they Are good, and for whom.
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1. AFflictions may be called a Yoke, and so they are often in Scripture, Lev. 26.13.
1. AFflictions may be called a Yoke, and so they Are often in Scripture, Lev. 26.13.
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I am the Lord your God, which brought you forth out of the Land of Egypt — and I have broken the Bonds of your Yoke, and made you go upright. I am the Lord your God, which brought you forth out of the Land of Egypt — and I have broken the Bonds of your Yoke, and made you go upright.
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He speaks of the great afflictions with which Israel was so oppressed and burthened in Egypt, that their backs were bowed down,
He speaks of the great afflictions with which Israel was so oppressed and burdened in Egypt, that their backs were bowed down,
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and they were even sunk and broken under them:
and they were even sunk and broken under them:
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and this God calls their affliction, I have surely seen the affliction of my people which are in Egypt, Exod. 3.7.
and this God calls their affliction, I have surely seen the affliction of my people which Are in Egypt, Exod 3.7.
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and Deut. 26.6, 7. The Egyptians evilly entreated us and afflicted us, and when we cried to the Lord, he heard our voice,
and Deuteronomy 26.6, 7. The egyptians evilly entreated us and afflicted us, and when we cried to the Lord, he herd our voice,
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and looked on our affliction and oppression. and looked on our affliction and oppression.
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And this seems to be the Yoke intended in the Text, at least to the Church of the Jews that were then in Babylonish bondage, which the Holy Ghost calls a Yoke, Jer. 27.12. Bring your necks under the Yoke of the King of Babylon. And Jer. 30.8.
And this seems to be the Yoke intended in the Text, At least to the Church of the jews that were then in Babylonish bondage, which the Holy Ghost calls a Yoke, Jer. 27.12. Bring your necks under the Yoke of the King of Babylon. And Jer. 30.8.
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It shall come to pass in that day, saith the Lord of Hosts, that I will break his Yoke from off thy neck, and burst thy bonds. It shall come to pass in that day, Says the Lord of Hosts, that I will break his Yoke from off thy neck, and burst thy bonds.
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And accordingly the Church here calls her present affliction and misery by reason of her captived state, a Yoke, Lam. 1.14. The yoke of my transgressions is bound by his hand.
And accordingly the Church Here calls her present affliction and misery by reason of her captived state, a Yoke, Lam. 1.14. The yoke of my transgressions is bound by his hand.
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[ The yoke of my transgressions ] that is, the punishment procured by my transgressions;[ The yoke of my transgressions ] that is, the punishment procured by my transgressions;
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as if he should say, God hath laid upon me a heavy Yoke of affliction as the just reward of my sin.
as if he should say, God hath laid upon me a heavy Yoke of affliction as the just reward of my since.
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Now this is a Yoke that it is good for a man to bear in his youth.
Now this is a Yoke that it is good for a man to bear in his youth.
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Afflictions have in them matter of real advantage. This seems a Paradox to sense; and no wonder, for even good men can hardly make sense of it.
Afflictions have in them matter of real advantage. This seems a Paradox to sense; and no wonder, for even good men can hardly make sense of it.
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Therefore let us a little enquire, In what sense afflictions are good, and For whom they are good.
Therefore let us a little inquire, In what sense afflictions Are good, and For whom they Are good.
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Quest. 1. In what sence are afflictions good?Quest. 1. In what sense Are afflictions good?
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Answ. They are not good in themselves, they are not bona, though they may work in bonum; they are not good things,Answer They Are not good in themselves, they Are not Bona, though they may work in bonum; they Are not good things,
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though they may work to good ends. In their own nature they are evil, and so called in Scripture, Amos 3.6. Is there any evil in the City, and the Lord hath not done it? Isai. 45.7. I make peace, and create evil, I the Lord do all these things. Mic. 1.12. The inhabitant of Maroth waited carefully for good, but evil came down from the Lord unto the Gate of Jerusalem.
though they may work to good ends. In their own nature they Are evil, and so called in Scripture, Amos 3.6. Is there any evil in the city, and the Lord hath not done it? Isaiah 45.7. I make peace, and create evil, I the Lord do all these things. Mic. 1.12. The inhabitant of Maroth waited carefully for good, but evil Come down from the Lord unto the Gate of Jerusalem.
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That which is a fruit of sin, a part of the curse, introduced upon the breach of the first Covenant, must needs be in it self evil. But so is affliction.
That which is a fruit of since, a part of the curse, introduced upon the breach of the First Covenant, must needs be in it self evil. But so is affliction.
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It is evil in it self, and evil to the Creature, evil in its nature, and evil in its tendency.
It is evil in it self, and evil to the Creature, evil in its nature, and evil in its tendency.
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But yet as afflictions are ordered and directed by God, and under the management of his Spirit,
But yet as afflictions Are ordered and directed by God, and under the management of his Spirit,
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so they are good, they serve to good purposes. But I shall give a more distinct Answer to the Question in four gradual Conclusions.
so they Are good, they serve to good Purposes. But I shall give a more distinct Answer to the Question in four gradual Conclusions.
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1. Nothing Man mistakes more about than the matter of good. This is most evident from the differing opinions of the Ancients about it;
1. Nothing Man mistakes more about than the matter of good. This is most evident from the differing opinions of the Ancients about it;
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which all shew that man is acted herein very much by fancy and present appearances: which all show that man is acted herein very much by fancy and present appearances:
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insomuch that if God should give a man his own wish, he would ruine himself with evil under the shew of good. Brine preserves many things which would rot in Sugar, and yet sense is all for pleasing the sweet tooth. But no wise Body will give a sick man what he desires, but what the Physician directs.
insomuch that if God should give a man his own wish, he would ruin himself with evil under the show of good. Brine preserves many things which would rot in Sugar, and yet sense is all for pleasing the sweet tooth. But no wise Body will give a sick man what he Desires, but what the physician directs.
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As God sometimes in judgment pleases a man to his ruine, ( Psal. 106.15. He gave them their request, but sent leanness into their souls.
As God sometime in judgement Pleases a man to his ruin, (Psalm 106.15. He gave them their request, but sent leanness into their Souls.
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) So he sometimes in mercy crosses him to his advantage. We are short sighted, and distempered with passions;
) So he sometime in mercy Crosses him to his advantage. We Are short sighted, and distempered with passion;
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and therefore call that good which would be our bane, and deprecate that as evil which would be a real benefit.
and Therefore call that good which would be our bane, and deprecate that as evil which would be a real benefit.
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Doubtless, Joseph could not but regret at, and (being a good Youth) pray against his Brethrens unnatural cruelty,
Doubtless, Joseph could not but regret At, and (being a good Youth) pray against his Brothers' unnatural cruelty,
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as having nothing in it in appearance but evil and vassalage.
as having nothing in it in appearance but evil and vassalage.
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What? for a young Stripling to be fold for a Slave? to be barter'd away out of his Father's bosome into a strange Country, never like to be heard of more? then cast into Prison,
What? for a young Stripling to be fold for a Slave? to be bartered away out of his Father's bosom into a strange Country, never like to be herd of more? then cast into Prison,
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and exposed to all severities? Can there be any good in this? Sense and opinion say no:
and exposed to all severities? Can there be any good in this? Sense and opinion say no:
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But pray consider, How had he been raised to such a price, if he had not been first made so cheap? how had he been made a Prince by Strangers,
But pray Consider, How had he been raised to such a price, if he had not been First made so cheap? how had he been made a Prince by Strangers,
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if he had not been made a Slave by his Brethren? nay, how many had perished for bread, had not he been sent for merchandise into Egypt? So Joseph afterwards acknowledges, Gen. 45.5. Ye sold me hither, but God sent me before you to preserve life. And Gen. 50.20. As for you, ye thought evil against me, but God meant it unto good, to bring to pass as it is this day, to save much people alive.
if he had not been made a Slave by his Brothers? nay, how many had perished for bred, had not he been sent for merchandise into Egypt? So Joseph afterwards acknowledges, Gen. 45.5. You sold me hither, but God sent me before you to preserve life. And Gen. 50.20. As for you, you Thought evil against me, but God meant it unto good, to bring to pass as it is this day, to save much people alive.
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God many times takes away for our good, strips us for our advantage, casts us down,
God many times Takes away for our good, strips us for our advantage, Cast us down,
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and seemingly casts us off, and all for our benefit. Opinion says, with old Jacob, All these things are against me, Gen. 42.36. and yet they were all for him; and therefore
and seemingly Cast us off, and all for our benefit. Opinion Says, with old Jacob, All these things Are against me, Gen. 42.36. and yet they were all for him; and Therefore
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Good is to be estimated, not by its suitableness to sense, but by its reference to the soul.Good is to be estimated, not by its suitableness to sense, but by its Referente to the soul.
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That is the truest good which promotes the interest of the better part;
That is the Truest good which promotes the Interest of the better part;
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no mans condition can be made good by any outward circumstances, while the case of his soul is desperate;
no men condition can be made good by any outward Circumstances, while the case of his soul is desperate;
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for that is the better part of us:
for that is the better part of us:
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and therefore good men have always valued themselves more upon their inward indowments, than any outward acquisitions;
and Therefore good men have always valued themselves more upon their inward endowments, than any outward acquisitions;
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and have set more store by a Dram of Grace, than by all outward comforts.
and have Set more store by a Dram of Grace, than by all outward comforts.
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Good is to be judged by its conducency to the chief good. God is the chief good, and our chief good is in the enjoyment of him;Good is to be judged by its conducency to the chief good. God is the chief good, and our chief good is in the enjoyment of him;
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and therefore whatever tends to the promoting of our enjoyment of God, that is to be reckoned as good, be it in it self pleasant or ungrateful, sweet or bitter.
and Therefore whatever tends to the promoting of our enjoyment of God, that is to be reckoned as good, be it in it self pleasant or ungrateful, sweet or bitter.
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For as nothing is good, but what is from the chief good; so nothing is so,
For as nothing is good, but what is from the chief good; so nothing is so,
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but what conduces to the fruition of him: and therefore That may be good in its use which is not good in its nature.
but what conduces to the fruition of him: and Therefore That may be good in its use which is not good in its nature.
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Afflictions may be regretful to the flesh, because of present smart; but they may be very conducing to the soul, because of after benefit.
Afflictions may be regretful to the Flesh, Because of present smart; but they may be very conducing to the soul, Because of After benefit.
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No affliction at the present seems to be joyous, but grievous; No affliction At the present seems to be joyous, but grievous;
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nevertheless afterward it yields the peaceable fruits of righteousness to them which are exercised thereby, Heb. 12.11. The end puts a loveliness into those means which otherwise have no loveliness in them.nevertheless afterwards it yields the peaceable fruits of righteousness to them which Are exercised thereby, Hebrew 12.11. The end puts a loveliness into those means which otherwise have no loveliness in them.
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Thus you launch a part to ease the whole, and cut off a limb to preserve life.
Thus you launch a part to ease the Whole, and Cut off a limb to preserve life.
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We are not so much to consider what things are in themselves, as what they are in their tendency and end;
We Are not so much to Consider what things Are in themselves, as what they Are in their tendency and end;
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Physick must have time to work. Quest. 2. For whom are afflictions good?
Physic must have time to work. Quest. 2. For whom Are afflictions good?
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Answ. The Text answers the Question indefinitely, and an indefinite is of the nature of an universal, It is good for a man ] that is, for every man:Answer The Text answers the Question indefinitely, and an indefinite is of the nature of an universal, It is good for a man ] that is, for every man:
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all men come under one of these denominations they are either good or evil, now afflictions are good for both.
all men come under one of these denominations they Are either good or evil, now afflictions Are good for both.
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First, They are good for a good man, or else God would never lay good men under them;
First, They Are good for a good man, or Else God would never lay good men under them;
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but we see them that lye nearest to his heart to be most under this Yoke. God gave to Esau Mount Seir to possess it,
but we see them that lie nearest to his heart to be most under this Yoke. God gave to Esau Mount Seir to possess it,
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but Jacob and his Children went down into Egypt, Josh. 24.4. and yet Jacob was loved, and Esau hated, Mal. 1.2, 3. The good Figs were sent into the Land of Chaldea for their good, Jer. 24.5. He for our profit, Heb. 12.10.but Jacob and his Children went down into Egypt, Josh. 24.4. and yet Jacob was loved, and Esau hated, Malachi 1.2, 3. The good Figs were sent into the Land of Chaldea for their good, Jer. 24.5. He for our profit, Hebrew 12.10.
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This Yoke is not only profitable but necessary, and it is the wisdom of God to suit his Providence to our necessities For a season ye are in heaveness,
This Yoke is not only profitable but necessary, and it is the Wisdom of God to suit his Providence to our necessities For a season you Are in heaveness,
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if need be, 1 Pet. 1.6. Not else. A tender Father doth not use the Rod, but when there is need;if need be, 1 Pet. 1.6. Not Else. A tender Father does not use the Rod, but when there is need;
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he provides with delight, but he punishes with regret.
he provides with delight, but he Punishes with regret.
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God hath a treasure of mercy, and a treasure of wrath, the treasure of mercy is of his own filling,
God hath a treasure of mercy, and a treasure of wrath, the treasure of mercy is of his own filling,
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but the treasure of wrath is of our filling;
but the treasure of wrath is of our filling;
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and therefore we are said to treasure up to our selves wrath against the day of wrath, Rom. 2.5. that is, by our sinning against God.
and Therefore we Are said to treasure up to our selves wrath against the day of wrath, Rom. 2.5. that is, by our sinning against God.
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There is more or less of all sin, where yet the work of conversion is really wrought.
There is more or less of all since, where yet the work of conversion is really wrought.
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There is much lust to be mortified, pride to be subdued, the World to be crucified, the will to be made more docile and resigned, the affections to be weaned, many remains of sin to be purged out;
There is much lust to be mortified, pride to be subdued, the World to be Crucified, the will to be made more docile and resigned, the affections to be weaned, many remains of since to be purged out;
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and this God doth by afflictions.
and this God does by afflictions.
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By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin, Isai. 27.9. He brings them into deep waters, not to drown them, but to cleanse them.By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his since, Isaiah 27.9. He brings them into deep waters, not to drown them, but to cleanse them.
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Gold is not cast into the fire to be consumed, but to be refined; so that the fire takes nothing from it but the dross.
Gold is not cast into the fire to be consumed, but to be refined; so that the fire Takes nothing from it but the dross.
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Nor doth affliction take any thing from a good man but his sin.
Nor does affliction take any thing from a good man but his since.
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And as it is necessary for the purging out of sin, so it is for the exercising and improving of Grace;
And as it is necessary for the purging out of since, so it is for the exercising and improving of Grace;
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it is a Fining-Pot to faith, 1 Pet. 1.7. The Promoter of humility, 2 Cor. 12.17. The incentive to godly fear, Psal. 55.19. The Worker of patience, Rom. 5.8.
it is a Fining-pot to faith, 1 Pet. 1.7. The Promoter of humility, 2 Cor. 12.17. The incentive to godly Fear, Psalm 55.19. The Worker of patience, Rom. 5.8.
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A Rack for confession of sin, Psal. 32.4, 5. A Goad to repentance, Jer. 31.18. A School of obedience, Heb. 5.8. An improvement of all holiness, Heb. 12.10.
A Rack for Confessi of since, Psalm 32.4, 5. A Goad to Repentance, Jer. 31.18. A School of Obedience, Hebrew 5.8. an improvement of all holiness, Hebrew 12.10.
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Thus what the outward man loses, the inward man gets; if he be straitned in the Flesh, he is enlarged in the Spirit.
Thus what the outward man loses, the inward man gets; if he be straitened in the Flesh, he is enlarged in the Spirit.
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It is said of the Children of Israel, that the more they were afflicted, the more they multiplied and grew, Exod. 1.12.
It is said of the Children of Israel, that the more they were afflicted, the more they multiplied and grew, Exod 1.12.
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And so doth Grace in every good man, it grows by affliction.
And so does Grace in every good man, it grows by affliction.
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When the North Wind blows upon the Garden of the Spouse, then her Spices flow forth, Cant. 4.16. The biggest Fish are in the salt Waters and they are the most growing Christians that are most in the salt Waters of affliction.
When the North Wind blows upon the Garden of the Spouse, then her Spices flow forth, Cant 4.16. The biggest Fish Are in the salt Waters and they Are the most growing Christians that Are most in the salt Waters of affliction.
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Secondly, Afflictions are good for carnal and unconverted men, and that many ways.
Secondly, Afflictions Are good for carnal and unconverted men, and that many ways.
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First, They many times obviate those evils which, through the corruption of our natures, are occasioned by worldly prosperity.First, They many times obviate those evils which, through the corruption of our nature's, Are occasioned by worldly Prosperity.
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Good men are many times made worse by outward successes, and therefore no wonder if evil men are so much more.
Good men Are many times made Worse by outward Successes, and Therefore no wonder if evil men Are so much more.
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Let favour be shewed to the wicked, yet will he not learn righteousness, Isai. 26.10. Outward prosperity causes great indulgence to the Flesh, which is an utter enemy to Vertue.Let favour be showed to the wicked, yet will he not Learn righteousness, Isaiah 26.10. Outward Prosperity Causes great indulgence to the Flesh, which is an utter enemy to Virtue.
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The beginning of all obedience is the mortifying the Flesh, which no natural man can endure, especially when nourished by ease and prosperity;
The beginning of all Obedience is the mortifying the Flesh, which no natural man can endure, especially when nourished by ease and Prosperity;
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for then reason is most commonly drowned in sense, and judgment extinguished in appetite.
for then reason is most commonly drowned in sense, and judgement extinguished in appetite.
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It tempts a man to take up his rest in present comforts, like the Children of Reuben and Gad, who when they found the Land of Gilead was a place for Cattel, Numb. 32.1.
It tempts a man to take up his rest in present comforts, like the Children of Reuben and Gad, who when they found the Land of Gilead was a place for Cattle, Numb. 32.1.
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they sue to Moses that that may be their portion, This Land is a Land for Cattel, and thy Servants have Cattel;
they sue to Moses that that may be their portion, This Land is a Land for Cattle, and thy Servants have Cattle;
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wherefore, say they, if we have found Grace in thy sight, let this Land be given to thy Servants for a possession,
Wherefore, say they, if we have found Grace in thy sighed, let this Land be given to thy Servants for a possession,
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and bring us not over Jordan, ver. 4, 5. Though Canaan was the promised Land,and bring us not over Jordan, ver. 4, 5. Though Canaan was the promised Land,
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and the Blessing lay in a Portion there, yet they desire to take up on this side Jordan, without seeking ought in the Land of promise.
and the Blessing lay in a Portion there, yet they desire to take up on this side Jordan, without seeking ought in the Land of promise.
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It hinders our enquiries after God, and becomes a temptation to set light by him and his Precepts.
It hinders our Enquiries After God, and becomes a temptation to Set Light by him and his Precepts.
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Job, speaking of the prosperity of the wicked, makes this the sad effect of it, Therefore they say unto God, Depart from us, Job, speaking of the Prosperity of the wicked, makes this the sad Effect of it, Therefore they say unto God, Depart from us,
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for we desire not the knowledge of thy ways;
for we desire not the knowledge of thy ways;
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what is the Almighty that we should serve him? and what profit should we have if we pray unto him? Job 21.14, 15.what is the Almighty that we should serve him? and what profit should we have if we pray unto him? Job 21.14, 15.
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Nay, it provokes to down right Atheism.
Nay, it provokes to down right Atheism.
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And this is the reason of Agars prayer against riches, Lest I be full and deny thee,
And this is the reason of Agars prayer against riches, Lest I be full and deny thee,
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and say, Who is the Lord? Prov. 30.9. Thus the prosperity of fools destroys them, Prov. 1.32. It puffs up the heart with pride and scorn.and say, Who is the Lord? Curae 30.9. Thus the Prosperity of Fools Destroys them, Curae 1.32. It puffs up the heart with pride and scorn.
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They are not in trouble as other men, neither are they plagued like other men; therefore pride compasseth them about as a Chain, Psal. 73.5, 6.They Are not in trouble as other men, neither Are they plagued like other men; Therefore pride Compasseth them about as a Chain, Psalm 73.5, 6.
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Now these and such like mischiefs are often remedied by early affliction.
Now these and such like mischiefs Are often remedied by early affliction.
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By being inured to wants and abatements, we are made to see the emptiness of the Creatures, what lying vanities they are.
By being inured to Wants and abatements, we Are made to see the emptiness of the Creatures, what lying vanities they Are.
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The soul is hereby put upon seeking after God, In their afflictions they will seek me early, Hos. 5.15. By this means the soul is debased and laid low.
The soul is hereby put upon seeking After God, In their afflictions they will seek me early, Hos. 5.15. By this means the soul is debased and laid low.
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And this the Holy Ghost makes to be one fruit of early bearing the Yoke, in the next Verses to the Text, He sitteth alone and keepeth silence,
And this the Holy Ghost makes to be one fruit of early bearing the Yoke, in the next Verses to the Text, He Sitteth alone and Keepeth silence,
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because he hath born it upon him. He putteth his mouth in the dust, Lamen. 3.28, 29. Secondly, Affliction is inlightening. It is good for discovery.Because he hath born it upon him. He putteth his Mouth in the dust, Lamen. 3.28, 29. Secondly, Affliction is enlightening. It is good for discovery.
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There are many excellent Lessons learned in the School of affliction.
There Are many excellent Lessons learned in the School of affliction.
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1. It discovers a man to himself, and makes him see what a poor, frail, inconsiderable thing he is, according to that of David, Psal. 9.20. Put them in fear, O Lord, that they may know themselves to be but men.
1. It discovers a man to himself, and makes him see what a poor, frail, inconsiderable thing he is, according to that of David, Psalm 9.20. Put them in Fear, Oh Lord, that they may know themselves to be but men.
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To be but enosh, poor, weak and miserable men. Affliction makes us know our selves.
To be but enosh, poor, weak and miserable men. Affliction makes us know our selves.
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Caligula and Domitian (two Roman Emperours) in their prosperity would be Gods; but when it thundred, they were so terrified, that then they knew they were but men.Caligula and Domitian (two Roman emperors) in their Prosperity would be God's; but when it thundered, they were so terrified, that then they knew they were but men.
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Prosperity makes a man a Stranger to himself;
Prosperity makes a man a Stranger to himself;
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no man knows that pride, that impatience, that lust, that unbelief, that frowardness, that is in his heart till affliction comes to search him.
no man knows that pride, that impatience, that lust, that unbelief, that frowardness, that is in his heart till affliction comes to search him.
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God led Israel forty years in the Wilderness to know what was in their hearts, that is, to make them know, Deut. 8.2. 2. It is a means to discover the vileness of sin to the soul.God led Israel forty Years in the Wilderness to know what was in their hearts, that is, to make them know, Deuteronomy 8.2. 2. It is a means to discover the vileness of since to the soul.
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When the Patriarchs were distressed and in adversity, then they saw (and never till then) the greatness of their sin in selling their Brother, Gen. 42.21.
When the Patriarchs were distressed and in adversity, then they saw (and never till then) the greatness of their since in selling their Brother, Gen. 42.21.
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If they be bound in Fetters, and holden in Cords of affliction, then he shews them their work and their transgressions that they have exceeded, Job 36.8, 9. Nothing discovers the vileness of sin more than the sufferings of Christ,If they be bound in Fetters, and held in Cords of affliction, then he shows them their work and their transgressions that they have exceeded, Job 36.8, 9. Nothing discovers the vileness of since more than the sufferings of christ,
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and the afflictions of the Creature. 3. God by affliction discovers himself to the soul.
and the afflictions of the Creature. 3. God by affliction discovers himself to the soul.
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In the Word we hear of God, but in affliction we see him, I have heard of thee (says Job) by the hearing of the ear,
In the Word we hear of God, but in affliction we see him, I have herd of thee (Says Job) by the hearing of the ear,
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but now mine eye sees thee, Job 42.5. It is said of Manasseh, 2 Chron. 33.13. Then Manasseh knew that the Lord he was God. Then! but now mine eye sees thee, Job 42.5. It is said of Manasses, 2 Chronicles 33.13. Then Manasses knew that the Lord he was God. Then!
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When was that? When he was caught among the Thorns, and bound with Fetters, and carried to Babylon, till then he knew not the Lord.
When was that? When he was caught among the Thorns, and bound with Fetters, and carried to Babylon, till then he knew not the Lord.
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Thirdly, Affliction is good as it is preparatory to Grace and Conversion.Thirdly, Affliction is good as it is preparatory to Grace and Conversion.
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What excellent Vessels have been formed by the hand of the Former of all things in the Furnace of afflictions!
What excellent Vessels have been formed by the hand of the Former of all things in the Furnace of afflictions!
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It is preparatory to conversion several ways. 1. In that it makes us more serious.
It is preparatory to conversion several ways. 1. In that it makes us more serious.
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When we are out of the noise of worldly allurements, then conscience is apt to reflect and make us bethink our selves.
When we Are out of the noise of worldly allurements, then conscience is apt to reflect and make us bethink our selves.
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If they shall bethink themselves in the Land whither they are carried captive, 2 King. 8.47.If they shall bethink themselves in the Land whither they Are carried captive, 2 King. 8.47.
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When was it that the Prodigal came to himself, but when he was pinched and almost pined with Famine, Luke 15.16, 17. 2. It is a means to reduce our wanderings.
When was it that the Prodigal Come to himself, but when he was pinched and almost pined with Famine, Lycia 15.16, 17. 2. It is a means to reduce our wanderings.
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Man is a stragling Creature, very prone to wander from God and lose himself.
Man is a straggling Creature, very prove to wander from God and loose himself.
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He is never weary of following his sins till God hedges up his way with Thorns.
He is never weary of following his Sins till God hedges up his Way with Thorns.
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God hath two Hedges which the Scripture mentions. The Hedge of protection, Job 1.10. Isai. 5.5. and
God hath two Hedges which the Scripture mentions. The Hedge of protection, Job 1.10. Isaiah 5.5. and
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The Hedge of affliction, Hos. 2.6. I will hedge up her way with Thorns.
The Hedge of affliction, Hos. 2.6. I will hedge up her Way with Thorns.
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The Hedge of protection is to keep his people from danger, the Hedge of affliction is to stop them that wander.
The Hedge of protection is to keep his people from danger, the Hedge of affliction is to stop them that wander.
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The one is to fence his people from suffering, the other is to stop Sinners in the way of sinning,
The one is to fence his people from suffering, the other is to stop Sinners in the Way of sinning,
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and to put them upon returning.
and to put them upon returning.
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So when God had hedged up Israel 's way with Thorns, then She resolves to return, I will return to my first Husband,
So when God had hedged up Israel is Way with Thorns, then She resolves to return, I will return to my First Husband,
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for then was it better with me than now, Hos. 2.6, 7. 3. It opens the ear to Discipline, Job 36.8, 10. If they be held in the Cords of affliction, — Then he opens their ear to Discipline. for then was it better with me than now, Hos. 2.6, 7. 3. It Opens the ear to Discipline, Job 36.8, 10. If they be held in the Cords of affliction, — Then he Opens their ear to Discipline.
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There is the outward ear of the senses, and the inward ear of the soul;
There is the outward ear of the Senses, and the inward ear of the soul;
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the outward ear is seldom stopped, but the inward is often, and that is the ear intended here, the ear of the heart:
the outward ear is seldom stopped, but the inward is often, and that is the ear intended Here, the ear of the heart:
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this is naturally stopped against the counsels of God.
this is naturally stopped against the Counsels of God.
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Pride, ignorance, unbelief, impenitency, love of sin, prejudices and sensual delights, are the Ear-Wax that so stop the Sinners ear that he will not hear the voice of the Charmer, charm he never so wisely, Psal. 58.5. Till the ear be unstopped, there is no receiving the word;
Pride, ignorance, unbelief, impenitency, love of since, prejudices and sensual delights, Are the Earwax that so stop the Sinners ear that he will not hear the voice of the Charmer, charm he never so wisely, Psalm 58.5. Till the ear be unstopped, there is no receiving the word;
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therefore God puts the end of his Rod into the ear (as Christ did his finger into the deaf mans, Mark 7.33) and so unstops it,
Therefore God puts the end of his Rod into the ear (as christ did his finger into the deaf men, Mark 7.33) and so unstops it,
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and opens it to Discipline. And thus the Rod makes entrance for the word. 4. It makes way for convictions to stick and abide upon the heart.
and Opens it to Discipline. And thus the Rod makes Entrance for the word. 4. It makes Way for convictions to stick and abide upon the heart.
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These are very often stifled in prosperity. The noise of the Timbrel and the Harp drown the voice of conscience.
These Are very often stifled in Prosperity. The noise of the Timbrel and the Harp drown the voice of conscience.
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Man is naturally like the wild Ass, which (the Prophet says) is used to the Wilderness, that snuffeth up the wind at her pleasure, in her occasion who can turn her away? they that seek her, will not weary themselves, in her month they shall find her;
Man is naturally like the wild Ass, which (the Prophet Says) is used to the Wilderness, that snuffeth up the wind At her pleasure, in her occasion who can turn her away? they that seek her, will not weary themselves, in her Monn they shall find her;
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that is, when She is great with young, so big, and near her time, and full of pain that She can hardly stir.
that is, when She is great with young, so big, and near her time, and full of pain that She can hardly stir.
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So the Sinner, though stiff and stubborn, untractable and unteachable, and (like the wild Ass ) snuffs at any that shall reprove him, refuses to hear,
So the Sinner, though stiff and stubborn, untractable and unteachable, and (like the wild Ass) snuffs At any that shall reprove him, refuses to hear,
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yet in his month he may be found; if God brings him into straits and distresses, this tames him;
yet in his Monn he may be found; if God brings him into straits and Distresses, this tames him;
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this was the month in which the consciences of Joseph 's Brethren found them;
this was the Monn in which the Consciences of Joseph is Brothers found them;
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when they were in distress themselves, then conscience smote them for the wickedness done to Joseph, Gen. 42.21.
when they were in distress themselves, then conscience smote them for the wickedness done to Joseph, Gen. 42.21.
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We are verily guilty concerning our Brother, in that we saw the anguish of his soul, We Are verily guilty Concerning our Brother, in that we saw the anguish of his soul,
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when he besought us, and we would not hear; therefore is this distress come upon us. when he besought us, and we would not hear; Therefore is this distress come upon us.
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5. It stirs up the heart to pray, and seek after God. They that never pray, will pray in affliction.
5. It stirs up the heart to pray, and seek After God. They that never pray, will pray in affliction.
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The Heathen Mariners call every man upon his God when they are in a Storm, Jon. 1.5.
The Heathen Mariners call every man upon his God when they Are in a Storm, Jon. 1.5.
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Sea-men for the most part are none of the devoutest sort, not given much to praying, they will swear twice where they pray once,
Seamen for the most part Are none of the devoutest sort, not given much to praying, they will swear twice where they pray once,
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yea ten oaths to one prayer;
yea ten Oaths to one prayer;
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and yet Storms and Tempests make them run to God, They that go down to the Sea in Ships, they cry to the Lord in their trouble, Psal. 107.23, 28. And hence comes that Proverb, He that can't pray, let him go to Sea. When the Storm brings them to their wits end, (ver. 27.) then they'll cry to God;
and yet Storms and Tempests make them run to God, They that go down to the Sea in Ships, they cry to the Lord in their trouble, Psalm 107.23, 28. And hence comes that Proverb, He that can't pray, let him go to Sea. When the Storm brings them to their wits end, (ver. 27.) then They'll cry to God;
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when they can no longer help themselves, then they come to God for help. As extremity is Gods opportunity, so it is the time of mans importunity.
when they can no longer help themselves, then they come to God for help. As extremity is God's opportunity, so it is the time of men importunity.
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At other times we are lame in Duty, but the Rod makes us find our legs,
At other times we Are lame in Duty, but the Rod makes us find our legs,
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and then we run to God, Lord in trouble have they visited thee, they poured out a Prayer when thy chastening was upon them, Isai. 26.16.
and then we run to God, Lord in trouble have they visited thee, they poured out a Prayer when thy chastening was upon them, Isaiah 26.16.
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Joab would not come to Absolom at his Call, but when he set his Barly-Field on fire, then he came.Joab would not come to Absalom At his Call, but when he Set his Barly-Field on fire, then he Come.
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Christ had never heard of many, if their necessities had not brought them; when Palsies, Possessions, Feavers, &c. came upon them, then they came to him.
christ had never herd of many, if their necessities had not brought them; when Palsies, Possessions, Fevers, etc. Come upon them, then they Come to him.
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6. It teaches them to see the emptiness of the Creature, and what a vain thing the World is.
6. It Teaches them to see the emptiness of the Creature, and what a vain thing the World is.
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In our ease and prosperity we are apt to surfeit by excess in sensual fruitions.
In our ease and Prosperity we Are apt to surfeit by excess in sensual fruitions.
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The lust of the flesh, the lust of the eye, and the pride of life, are the young mans Trinity.The lust of the Flesh, the lust of the eye, and the pride of life, Are the young men Trinity.
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Hence that of the Apostle, 1 John 2.14, 15, 16. I write to you young men, (though the expression there hath a spiritual sense) and what doth he write unto them? Love not the world, nor the things that are in the world;
Hence that of the Apostle, 1 John 2.14, 15, 16. I write to you young men, (though the expression there hath a spiritual sense) and what does he write unto them? Love not the world, nor the things that Are in the world;
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for all that is in the world, the lust of the flesh, the lust of the eye,
for all that is in the world, the lust of the Flesh, the lust of the eye,
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and the pride of life, is not of the Father. and the pride of life, is not of the Father.
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This is a rare Lesson for young men, but how seldome do any learn it till they come into the School of affliction!
This is a rare lesson for young men, but how seldom do any Learn it till they come into the School of affliction!
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How have I known many young ones wholly given to pride and pleasure, but when God hath brought them under the Rod, fetter'd them with afflictions, made their Bed upon the Brink of the Grave;
How have I known many young ones wholly given to pride and pleasure, but when God hath brought them under the Rod, fettered them with afflictions, made their Bed upon the Brink of the Grave;
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O how have they then cryed out of their follies, their mispending precious time, their neglecting God and their souls, their regarding lying vanities, and so forsaking their own mercies; and what strong resolutions have they then made, never to return to these follies again!
Oh how have they then cried out of their follies, their misspending precious time, their neglecting God and their Souls, their regarding lying vanities, and so forsaking their own Mercies; and what strong resolutions have they then made, never to return to these follies again!
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And these things are great Preparatories to conversion.
And these things Are great Preparatories to conversion.
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Now then if afflictions obviate those evils which through the corruption of our Natures are occasioned by prosperity,
Now then if afflictions obviate those evils which through the corruption of our Nature's Are occasioned by Prosperity,
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if they are inlightening, and helpful to great discoveries, and if they are preparatory to Grace and conversion;
if they Are enlightening, and helpful to great discoveries, and if they Are preparatory to Grace and conversion;
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then surely it must be good for a man to bear the Yoke of affliction betimes.
then surely it must be good for a man to bear the Yoke of affliction betimes.
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CHAP. III. Shewing the difference between the Yoke of the Spirit and the Yoke of Christ. What the Spirits Yoke is.
CHAP. III. Showing the difference between the Yoke of the Spirit and the Yoke of christ. What the Spirits Yoke is.
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Why convictions are compared to a Yoke. Why Sinners must come under the Yoke of the Spirit.
Why convictions Are compared to a Yoke. Why Sinners must come under the Yoke of the Spirit.
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Why it is good to come under it betimes.
Why it is good to come under it betimes.
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THE next sense in which I am to speak of this Yoke is that of conviction of sin, to make way to the last Notion of it which more especially design to insist upon,
THE next sense in which I am to speak of this Yoke is that of conviction of since, to make Way to the last Notion of it which more especially Design to insist upon,
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and that is the Yoke of Gospel obedience and subjection, the one is the Yoke of the Spirit, the other is the Yoke of Christ. These two are not the same,
and that is the Yoke of Gospel Obedience and subjection, the one is the Yoke of the Spirit, the other is the Yoke of christ. These two Are not the same,
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but very different Yokes, especially in these four things:
but very different Yokes, especially in these four things:
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First, The Yoke of the Spirit is grievous, the Yoke of Christ is not grievous, 1 John 5.3. the Yoke of the Spirit is very heavy, the Yoke of Christ is very light, Matth. 11.30.
First, The Yoke of the Spirit is grievous, the Yoke of christ is not grievous, 1 John 5.3. the Yoke of the Spirit is very heavy, the Yoke of christ is very Light, Matthew 11.30.
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Secondly, It is the heaviness of the Spirits Yoke which makes Christ's Yoke easie. It is not easie to all;
Secondly, It is the heaviness of the Spirits Yoke which makes Christ's Yoke easy. It is not easy to all;
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no, they that never felt the Spirits Yoke, to them Christ's Yoke is a burthen And therefore when Christ says, My Yoke is easie, it points to them whom he calls to come and take it up;
no, they that never felt the Spirits Yoke, to them Christ's Yoke is a burden And Therefore when christ Says, My Yoke is easy, it points to them whom he calls to come and take it up;
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and who are they? Why, the heavy laden and weary, ver. 28. They who are wearied by the Spirits Yoke, shall thereby find ease under Christ's Yoke.
and who Are they? Why, the heavy laden and weary, ver. 28. They who Are wearied by the Spirits Yoke, shall thereby find ease under Christ's Yoke.
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Thirdly, The Yoke of the Spirit is but for a time, and then to be taken off, and never put on again;
Thirdly, The Yoke of the Spirit is but for a time, and then to be taken off, and never put on again;
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but the Yoke of Christ is always to be kept on, never to be put off;
but the Yoke of christ is always to be kept on, never to be put off;
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the soul is under a perpetual obligation to Duty and obedience to Christ Jesus. Fourthly, The Yoke of the Spirit is to prepare us for the Yoke of Christ;
the soul is under a perpetual obligation to Duty and Obedience to christ jesus. Fourthly, The Yoke of the Spirit is to prepare us for the Yoke of christ;
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for Christ's Yoke can never be put on, till the Spirit by his Yoke hath fitted the neck for it.
for Christ's Yoke can never be put on, till the Spirit by his Yoke hath fitted the neck for it.
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The soul will never obey Christ till it be conquered to Christ, and that will never be till the Spirit in conviction put his Yoke and Fetters upon it.
The soul will never obey christ till it be conquered to christ, and that will never be till the Spirit in conviction put his Yoke and Fetters upon it.
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I shall now speak somewhat of the Spirits Yoke; and if ever the Lord give such another Call to this Work,
I shall now speak somewhat of the Spirits Yoke; and if ever the Lord give such Another Call to this Work,
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then I shall speak of Christ's Yoke more largely.
then I shall speak of Christ's Yoke more largely.
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And in speaking of the Yoke of the Spirit in conviction, I would insist a little upon these four things:
And in speaking of the Yoke of the Spirit in conviction, I would insist a little upon these four things:
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First, That the Spirit hath his Yoke.
First, That the Spirit hath his Yoke.
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Secondly, Why the convictions of the Spirit upon the soul of a Sinner are compared to a Yoke.
Secondly, Why the convictions of the Spirit upon the soul of a Sinner Are compared to a Yoke.
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Thirdly, Every Sinner that shall be saved must come under this Yoke of the Spirit. Fourthly, Therefore it is good to come under it betimes, and why?
Thirdly, Every Sinner that shall be saved must come under this Yoke of the Spirit. Fourthly, Therefore it is good to come under it betimes, and why?
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First, That the Spirit hath his Yoke. There is such a thing upon the consciences of Sinners at one time or other as the Yoke of the Spirit.
First, That the Spirit hath his Yoke. There is such a thing upon the Consciences of Sinners At one time or other as the Yoke of the Spirit.
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As the Spirit hath his joys and comforts, so he hath his Yokes and Bonds;
As the Spirit hath his Joys and comforts, so he hath his Yokes and Bonds;
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as he hath a liberty which he brings some into, so he hath a thraldom which he brings some under. And it is first bondage, and then liberty. He is a Spirit of liberty to none,
as he hath a liberty which he brings Some into, so he hath a thraldom which he brings Some under. And it is First bondage, and then liberty. He is a Spirit of liberty to none,
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but to whom he is first a Spirit of bondage.
but to whom he is First a Spirit of bondage.
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And if you ask me, What this Yoke of the Spirit is? It is that state he brings the Sinner into, And if you ask me, What this Yoke of the Spirit is? It is that state he brings the Sinner into,
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and holds him in, before his conversion, to prepare him for his conversion;
and holds him in, before his conversion, to prepare him for his conversion;
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and that is a state of sensibleness of sin and wrath, which flows from the convincing work of the Spirit.
and that is a state of sensibleness of since and wrath, which flows from the convincing work of the Spirit.
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The Spirit of the Lord, whereever he comes to work a saving change, doth first put his Yoke upon the Sinners neck;
The Spirit of the Lord, wherever he comes to work a Saving change, does First put his Yoke upon the Sinners neck;
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that is, he doth convince the soul of the evil of sin, and of its liableness to the wrath of God,
that is, he does convince the soul of the evil of since, and of its liableness to the wrath of God,
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and so fills it with fear and horrour;
and so fills it with Fear and horror;
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so that the poor Creature looks upon it self as utterly lost and undone so long as it abides in that state.
so that the poor Creature looks upon it self as utterly lost and undone so long as it abides in that state.
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This is the Spirits Yoke: It is called so in Scripture, Lam. 1.14. The Yoke of my transgressions is bound by his hand, they are wreathed and come upon my neck;
This is the Spirits Yoke: It is called so in Scripture, Lam. 1.14. The Yoke of my transgressions is bound by his hand, they Are wreathed and come upon my neck;
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the Lord hath delivered me into their hands from whom I am not able to rise up.
the Lord hath Delivered me into their hands from whom I am not able to rise up.
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Into their hands, that is, into the hands of sin, and she was not able to rise up from under them, and why? Because the Spirit had bound them upon her as a Yoke. Into their hands, that is, into the hands of since, and she was not able to rise up from under them, and why? Because the Spirit had bound them upon her as a Yoke.
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Secondly, Why are the convictions of the Spirit compared to a Yoke? First, A Yoke is very heavy and burdensome.
Secondly, Why Are the convictions of the Spirit compared to a Yoke? First, A Yoke is very heavy and burdensome.
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So is sin when once the conscience is truly convinced of it, Mine inquities are gone over mine head,
So is since when once the conscience is truly convinced of it, Mine iniquities Are gone over mine head,
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as an heavy burthen they are too heavy for me, Psal. 38.4.as an heavy burden they Are too heavy for me, Psalm 38.4.
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And therefore a soul under the sense of sin is said to be heavy laden, Matth 11.28. Secondly, A Yoke bows the Back by reason of its weight.
And Therefore a soul under the sense of since is said to be heavy laden, Matthew 11.28. Secondly, A Yoke bows the Back by reason of its weight.
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Hence is that expression of the kindness of God to Israel, Lev. 26.13. I have broken the Bonds of your Yoke, and made you go upright;
Hence is that expression of the kindness of God to Israel, Lev. 26.13. I have broken the Bonds of your Yoke, and made you go upright;
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implying that the Yoke causes a man to bow and stoop under it;
implying that the Yoke Causes a man to bow and stoop under it;
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so doth conviction of sin, it bows the soul under it, I am troubled, I am bowed down greatly, I go mourning all the day long, Psal. 38.6. Thirdly, A Yoke is a galling, wounding thing; so is conviction:
so does conviction of since, it bows the soul under it, I am troubled, I am bowed down greatly, I go mourning all the day long, Psalm 38.6. Thirdly, A Yoke is a galling, wounding thing; so is conviction:
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O how it wounds with the sense of sin, and dread of wrath, and a wounded Spirit who can bear?
Oh how it wounds with the sense of since, and dread of wrath, and a wounded Spirit who can bear?
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Foarthly, A Yoke is a taming thing. It tames the wildest Beast;Foarthly, A Yoke is a taming thing. It tames the Wildest Beast;
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so conviction tames the most unruly Sinner, though he be never so raging in his lusts,
so conviction tames the most unruly Sinner, though he be never so raging in his Lustiest,
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yet when the Spirit of God doth but set sin close to the conscience; O how pliable is he!
yet when the Spirit of God does but Set since close to the conscience; Oh how pliable is he!
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So it was with Saul, he breathed nothing but threatnings and slaughter against the Disciples of the Lord, Acts 9.1. but Christ no sooner smites him with a word from Heaven, but how tame and pliable is he!
So it was with Saul, he breathed nothing but threatenings and slaughter against the Disciples of the Lord, Acts 9.1. but christ no sooner smites him with a word from Heaven, but how tame and pliable is he!
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He trembling and astonished said, Lord, what wilt thou have me to do? v. 6. And hence the convictions of the Spirit are fitly compared to a Yoke. He trembling and astonished said, Lord, what wilt thou have me to do? v. 6. And hence the convictions of the Spirit Are fitly compared to a Yoke.
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Thirdly, Every Sinner that ever shall be saved must come under this Yoke of the Spirit, he must be brought to a conviction of his lost estate.
Thirdly, Every Sinner that ever shall be saved must come under this Yoke of the Spirit, he must be brought to a conviction of his lost estate.
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There is a necessity for this, and I will shew you why? Reason 1. Because it is essential to sound conversion.
There is a necessity for this, and I will show you why? Reason 1. Because it is essential to found conversion.
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What is conversion but a turning from sin to God? and how can a man turn from sin without a true sense of sin? or how can he turn to God till he be made to see and feel the want of God? therefore it is absolutely necessary.
What is conversion but a turning from since to God? and how can a man turn from since without a true sense of since? or how can he turn to God till he be made to see and feel the want of God? Therefore it is absolutely necessary.
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Reas. 2. It is the constant method of God with all that are capable of the work.Reas. 2. It is the constant method of God with all that Are capable of the work.
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First, He shews man his sin, then his Saviour; first his wound, then his cure; first his malady, then his remedy;
First, He shows man his since, then his Saviour; First his wound, then his cure; First his malady, then his remedy;
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first his danger, then his Redeemer.
First his danger, then his Redeemer.
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Thus God began with Adam and Eve, he first opens their eyes to see their sin and misery, their nakedness and shame, Thus God began with Adam and Eve, he First Opens their eyes to see their since and misery, their nakedness and shame,
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and then makes them a promise of the seed of the Woman.
and then makes them a promise of the seed of the Woman.
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God will have sense of misery go before the participation of mercy, He look upon man, and if any say, I have sinned, and it profited me not;
God will have sense of misery go before the participation of mercy, He look upon man, and if any say, I have sinned, and it profited me not;
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he will save his soul from going down to the pit, and his life shall see the light Job 33.27, 28. The Israelites are first stun• with the fiery Serpents, and then the Braze• Serpent is set up for them to look to for healing. he will save his soul from going down to the pit, and his life shall see the Light Job 33.27, 28. The Israelites Are First stun• with the fiery Serpents, and then the Braze• Serpent is Set up for them to look to for healing.
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Peter 's three thousand Converts wer• first pricked in their hearts, and then he applies the promise, Acts 2.37, 39. The Gaol• is first struck with a Spirit of trembling, an• then Jesus Christ is held out to him for salv•tion, Acts 16.29, 31. Reas. 3. God will not frustrate and mak• void the use of the Law.Peter is three thousand Converts wer• First pricked in their hearts, and then he Applies the promise, Acts 2.37, 39. The Gaol• is First struck with a Spirit of trembling, an• then jesus christ is held out to him for salv•tion, Acts 16.29, 31. Reas. 3. God will not frustrate and mak• void the use of the Law.
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There would be 〈 ◊ 〉 conviction of sin, no sight of the misery of natural state, but for the Law;
There would be 〈 ◊ 〉 conviction of since, no sighed of the misery of natural state, but for the Law;
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therefore say St Paul, I had not known sin but by the Law.
Therefore say Saint Paul, I had not known since but by the Law.
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How could he? what should discover it to him? Sin had not been sin but for the Law, How could he? what should discover it to him? since had not been since but for the Law,
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and therefore nothing can discover it but the Law, which is Index sui & obliqui, for sin is a transgression of the Law.
and Therefore nothing can discover it but the Law, which is Index sui & obliqui, for since is a Transgression of the Law.
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The Spirit himself could not fasten this Yoke upon the Sinners neck, but by the bond of the Law;
The Spirit himself could not fasten this Yoke upon the Sinners neck, but by the bound of the Law;
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for sin is not imputed where there is no Law. for since is not imputed where there is no Law.
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Look how the Needle goes before to pierce the Cloth, and so makes way for the Thred to sew it;
Look how the Needle Goes before to pierce the Cloth, and so makes Way for the Thread to sew it;
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so the Law goes before to break the heart, and so makes way for the Gospel to heal it.
so the Law Goes before to break the heart, and so makes Way for the Gospel to heal it.
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The Spirit makes use of it as a School-master to bring us to Christ. Bonnerges makes way for Barnabas, and John for Jesus.
The Spirit makes use of it as a Schoolmaster to bring us to christ. Bonnerges makes Way for Barnabas, and John for jesus.
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Reas. 4. The soul lyes under no promise of good from Christ, till it come under the Yoke of the Spirit.Reas. 4. The soul lies under no promise of good from christ, till it come under the Yoke of the Spirit.
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Then it is sensible of sin, and sensible Sinners lye under the promise of Christ. There is not one promise in all the Gospel made of Christ to a Sinner, as he is a Sinner;
Then it is sensible of since, and sensible Sinners lie under the promise of christ. There is not one promise in all the Gospel made of christ to a Sinner, as he is a Sinner;
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if there were, it would be in vain.
if there were, it would be in vain.
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For, as such, he could not receive it, nor can it belong to him, for he is under another Covenant.
For, as such, he could not receive it, nor can it belong to him, for he is under Another Covenant.
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Reas. 5. Without this he can never set a true estimate upon the blood and Grace of Jesus Christ.Reas. 5. Without this he can never Set a true estimate upon the blood and Grace of jesus christ.
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The Pearl of Pardoning Grace shall never be cast before Swine that wallow in their sins.
The Pearl of Pardoning Grace shall never be cast before Swine that wallow in their Sins.
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Though Christ be free of his bloud, yet we shall see the want of it before we have it, that we may know the worth of it when we enjoy it.
Though christ be free of his blood, yet we shall see the want of it before we have it, that we may know the worth of it when we enjoy it.
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He discovers himself in such a way as the Sinner may prize him most;
He discovers himself in such a Way as the Sinner may prize him most;
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and when is that, but when sin lyes with the greatest load upon conscience? When the Yoke of the Spirit is heaviest,
and when is that, but when since lies with the greatest load upon conscience? When the Yoke of the Spirit is Heaviest,
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then redemption by Christ is sweetest. When he sees his Case at worst, then he prizes Christ most.
then redemption by christ is Sweetest. When he sees his Case At worst, then he prizes christ most.
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When he is made to know how wretched his state is, then he considers how precious the bloud of Christ is.
When he is made to know how wretched his state is, then he considers how precious the blood of christ is.
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Reas. 6. Till the soul comes to bear the Yoke of the Spirit, it can never be brought to close with Christ upon Gospel terms.Reas. 6. Till the soul comes to bear the Yoke of the Spirit, it can never be brought to close with christ upon Gospel terms.
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It is sense of sin and misery that must bow the soul to Gods conditions of mercy.
It is sense of since and misery that must bow the soul to God's conditions of mercy.
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The reason why so many Sinners perish under the Call of Christ, is not because they totally reject him,
The reason why so many Sinners perish under the Call of christ, is not Because they totally reject him,
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but because they don't make a right close with him; they don't come up to God's terms.
but Because they don't make a right close with him; they don't come up to God's terms.
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There are stated Conditions which every one that would have Christ, and benefit by Christ, must come up to;
There Are stated Conditions which every one that would have christ, and benefit by christ, must come up to;
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and what are they? Why, he that would have Christ, must have whole Christ, Christ in all his Offices, not only as Priest, but as King and Prophet.
and what Are they? Why, he that would have christ, must have Whole christ, christ in all his Offices, not only as Priest, but as King and Prophet.
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And this necessarily suposes a renouncing all sin and lust, a resolute owning and adhering to his Truths and Ordinances,
And this necessarily suposes a renouncing all since and lust, a resolute owning and adhering to his Truths and Ordinances,
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and an unfeigned resignation of heart and soul to his will in all things. This is the right receiving of Christ.
and an unfeigned resignation of heart and soul to his will in all things. This is the right receiving of christ.
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Now there are but few that can come up to this; they would have Christ, but they would not part with their lusts;
Now there Are but few that can come up to this; they would have christ, but they would not part with their Lustiest;
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they would have a justifying Christ, but not a sanctifying Christ; a Christ to pardon and save them, but not to purge and cleanse them.
they would have a justifying christ, but not a sanctifying christ; a christ to pardon and save them, but not to purge and cleanse them.
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There is such a close League between the natural man and his lust, that till conscience be convinced,
There is such a close League between the natural man and his lust, that till conscience be convinced,
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and sin imbittered, the soul will not be divorced; and so long Christ can't be received:
and since imbittered, the soul will not be divorced; and so long christ can't be received:
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therefore there is a necessity that every Sinner that would be saved, should come under the Spirits Yoke.
Therefore there is a necessity that every Sinner that would be saved, should come under the Spirits Yoke.
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Fourthly, It is good to come under the Spirits Yoke betimes, to bear the Yoke in a mans Youth.
Fourthly, It is good to come under the Spirits Yoke betimes, to bear the Yoke in a men Youth.
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A mans Youth may have a twofold respect, either to the earliness of profession, or to the earliness of being.A men Youth may have a twofold respect, either to the earliness of profession, or to the earliness of being.
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First, To the earliness of profession.First, To the earliness of profession.
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Our first entrance into the ways of God is called in Scripture our Youth, I remember the kindness of thy Youth, that is, of her first espousals to God,
Our First Entrance into the ways of God is called in Scripture our Youth, I Remember the kindness of thy Youth, that is, of her First espousals to God,
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as the next words explain it.
as the next words explain it.
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It is a blessed thing when our profession of God and Religion begins in sound and thorow convictions.
It is a blessed thing when our profession of God and Religion begins in found and thorough convictions.
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It is good to bear the Yoke of conviction in the Youth of our profession:
It is good to bear the Yoke of conviction in the Youth of our profession:
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For that profession of Religion that is not founded in conviction of sin, will never hold out; it cannot last long;
For that profession of Religion that is not founded in conviction of since, will never hold out; it cannot last long;
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it is Seed sown in stony ground, which though it may spring up for a while,
it is Seed sown in stony ground, which though it may spring up for a while,
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yet when tribulation or persecution comes, because of the word, it will wither away for want of depth of Earth to take root in, Mat. 13.20, 21. It is good therefore to found an early profession in sound convictions.
yet when tribulation or persecution comes, Because of the word, it will wither away for want of depth of Earth to take root in, Mathew 13.20, 21. It is good Therefore to found an early profession in found convictions.
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Secondly, It may respect the earliness of being. And that seems rather to be the sense of the place.Secondly, It may respect the earliness of being. And that seems rather to be the sense of the place.
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Vatablus renders it, from his Youth, taking NONLATINALPHABET for, NONLATINALPHABET early impressions upon the conscience by the convictions of the Spirit are a great good to the soul.Vatablus renders it, from his Youth, taking for, early impressions upon the conscience by the convictions of the Spirit Are a great good to the soul.
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It is good to bear this Yoke betimes, for three reasons. 1. Because the sooner it is done, the easier it is done;
It is good to bear this Yoke betimes, for three Reasons. 1. Because the sooner it is done, the Easier it is done;
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the longer we are before we come under it, the harder it will be to bear it.
the longer we Are before we come under it, the harder it will be to bear it.
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The longer thou continuest in sin, the harder it will be to bear repentance.
The longer thou Continuest in since, the harder it will be to bear Repentance.
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If thy conscience be so charged with guilt, that thou darest not look into it at ten or twenty years old, what will it come to if thou lettest it run on till fifty or sixty.
If thy conscience be so charged with guilt, that thou Darest not look into it At ten or twenty Years old, what will it come to if thou Lettest it run on till fifty or sixty.
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The longer the Debt stands in the Book, the heavier the account when we come to reckon for all the arrears of so many years actual sins, added to the grand Debt of original sin.
The longer the Debt Stands in the Book, the Heavier the account when we come to reckon for all the arrears of so many Years actual Sins, added to the grand Debt of original since.
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Therefore it is good to bear this Yoke in your Youth.
Therefore it is good to bear this Yoke in your Youth.
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Strength to bear it is then greatest, and the burden to be born is then lightest.
Strength to bear it is then greatest, and the burden to be born is then Lightest.
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Guilt of s•n encreases by lying, and new guilt daily added to the old, makes the burden still the heavier;
Gilded of s•n increases by lying, and new guilt daily added to the old, makes the burden still the Heavier;
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therefore it is good to comply with the spirit of God betimes. Reas. 2. The sooner it is begun, the sooner it will be done;
Therefore it is good to comply with the Spirit of God betimes. Reas. 2. The sooner it is begun, the sooner it will be done;
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the sooner this Yoke is put on, the sooner it will be put off:
the sooner this Yoke is put on, the sooner it will be put off:
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For it is but for a time that the soul bears it, but how long or how little while is uncertain.
For it is but for a time that the soul bears it, but how long or how little while is uncertain.
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Paul lay under it three days and nights; the Goaler (for ought I can find) not above an hour; Paul lay under it three days and nights; the Goalkeeper (for ought I can find) not above an hour;
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the three thousand in Acts 2. not above the length of one Sermon.
the three thousand in Acts 2. not above the length of one Sermon.
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But some now adays are held days, and months, and years, according as the Case requires.
But Some now adais Are held days, and months, and Years, according as the Case requires.
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But the sooner we come under this Yoke, the less while it is like to lye.
But the sooner we come under this Yoke, the less while it is like to lie.
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Reas. 3. How rich do such grow in Grace that by early conviction pass through the new Birth betimes.Reas. 3. How rich do such grow in Grace that by early conviction pass through the new Birth betimes.
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He that sets up soonest is like to get the fairest estate if be improve his opportunities.
He that sets up soonest is like to get the Fairest estate if be improve his opportunities.
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If one go to be an Apprentice when he is a man, there is a double inconvenience in it. If one go to be an Apprentice when he is a man, there is a double inconvenience in it.
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First, His service will be much more irksome and tedious.
First, His service will be much more irksome and tedious.
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Secondly, The prime of his days will be gone wherein he should have been trading for himself, had he been his own man.
Secondly, The prime of his days will be gone wherein he should have been trading for himself, had he been his own man.
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Though the work of the Spirit be better late than never, yet it is an unknown loss the soul sustains by a late work.
Though the work of the Spirit be better late than never, yet it is an unknown loss the soul sustains by a late work.
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He loses much joy and peace, the thought of his living so long without God becomes many times a new wound when the old is healed, the after pains of the new birth do abide upon some to their dying day.
He loses much joy and peace, the Thought of his living so long without God becomes many times a new wound when the old is healed, the After pains of the new birth do abide upon Some to their dying day.
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And in this Case there is but little comfort though the work be real. He loses much sweet communion with God; He loses many rich experiences;
And in this Case there is but little Comfort though the work be real. He loses much sweet communion with God; He loses many rich experiences;
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He loses a great accession of Grace. Growth in Grace is a work of time; and he that hath but little time, can make but little improvement.
He loses a great accession of Grace. Growth in Grace is a work of time; and he that hath but little time, can make but little improvement.
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He loses many opportunities of service; Nay, he loses much in the degrees of Glory. Hadst thou had more time to sow, thy Harvest would have been •••ater;
He loses many opportunities of service; Nay, he loses much in the Degrees of Glory. Hadst thou had more time to sow, thy Harvest would have been •••ater;
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for as a man sows, so shall he reap 〈 ◊ 〉 •••refore he that spends the best of his time in the service of the flesh (if he should be converted at last, which yet few are) he is like to prove but a feeble Christian.
for as a man Sovus, so shall he reap 〈 ◊ 〉 •••refore he that spends the best of his time in the service of the Flesh (if he should be converted At last, which yet few Are) he is like to prove but a feeble Christian.
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The more our opportunities of service are if improved, and the more our seasons of communion are if used aright, the richer must we needs be, both in grace, experience and comfort:
The more our opportunities of service Are if improved, and the more our seasons of communion Are if used aright, the Richer must we needs be, both in grace, experience and Comfort:
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therefore it is the most thrifty course to be an early Convert, to bear the Spirits Yoke in our Youth.
Therefore it is the most thrifty course to be an early Convert, to bear the Spirits Yoke in our Youth.
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CHAP. IV. Containing some useful counsel and directions to persons of several denominations, with respect to the Yoke of the Spirit.
CHAP. IV. Containing Some useful counsel and directions to Persons of several denominations, with respect to the Yoke of the Spirit.
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THere are three sorts of persons I would speak somewhat to by way of counsel and direction in this matter.
THere Are three sorts of Persons I would speak somewhat to by Way of counsel and direction in this matter.
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First, To such as have born the Yoke of the Spirit with good success, to whom the Spirit of bondage hath at last become the Spirit of adoption;
First, To such as have born the Yoke of the Spirit with good success, to whom the Spirit of bondage hath At last become the Spirit of adoption;
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who are passed from a state of fear and terrour into a condition of hope and comfort. Your Duty lyes chiefly in these three things, be thankful, be humble, be fruitful.
who Are passed from a state of Fear and terror into a condition of hope and Comfort. Your Duty lies chiefly in these three things, be thankful, be humble, be fruitful.
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First, Study thankfulness, and give the Glory of this work to the Spirit of God. We are very apt to ascribe too much to means, to this or that Minister, alas!First, Study thankfulness, and give the Glory of this work to the Spirit of God. We Are very apt to ascribe too much to means, to this or that Minister, alas!
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they are but poor Instruments, Who is Paul, and who is Apollo, but Ministers by whom ye believed, even as the Lord gave to every man? They have but the place of Instruments, God is the great Agent;
they Are but poor Instruments, Who is Paul, and who is Apollo, but Ministers by whom you believed, even as the Lord gave to every man? They have but the place of Instruments, God is the great Agent;
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and therefore all supernatural effects are to be ascribed to him alone, Neither is he that planteth any thing,
and Therefore all supernatural effects Are to be ascribed to him alone, Neither is he that plants any thing,
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neither he that watereth, but God that giveth the encrease. neither he that Waters, but God that gives the increase.
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And therefore the Apostle Paul having called the Church of Corinth his Epistle, in 2 Cor. 3.2.
And Therefore the Apostle Paul having called the Church of Corinth his Epistle, in 2 Cor. 3.2.
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he doth in v. 3. call them the Epistle of Christ ministred by us, written not with Pen and Ink,
he does in v. 3. call them the Epistle of christ ministered by us, written not with Pen and Ink,
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but with the Spirit of the living God. but with the Spirit of the living God.
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Ministers are but as Pens, it is the Spirit of the living God that writes his Law in the heart by them,
Ministers Are but as Pens, it is the Spirit of the living God that writes his Law in the heart by them,
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and thus they become the Epistle of Christ: and therefore let him that glorieth glory in the Lord.
and thus they become the Epistle of christ: and Therefore let him that Glorieth glory in the Lord.
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Is there not a cause? Especially if it he considered, Is there not a cause? Especially if it he considered,
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1. What a heart thine was when the Spirit of the Lord first took it in hand; how hard! how stubborn! how dead! how obstinate!
1. What a heart thine was when the Spirit of the Lord First took it in hand; how hard! how stubborn! how dead! how obstinate!
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how long was the light opposed that shined in darkness, and the attempts of the Spirit frustrated!
how long was the Light opposed that shined in darkness, and the attempts of the Spirit frustrated!
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how great were the resistances made by it against Grace!
how great were the resistances made by it against Grace!
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and how many the strong holds of Satan which were pulled down to bring about the Conquest!
and how many the strong holds of Satan which were pulled down to bring about the Conquest!
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Think how often the Spirits motions were slighted, his counsels set at nought, his strivings resisted.
Think how often the Spirits motions were slighted, his Counsels Set At nought, his strivings resisted.
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Think how often he knocked, how loud he called, before he could be heard;
Think how often he knocked, how loud he called, before he could be herd;
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think how much unbelief, how many confederacies with corruption, what strong lusts, what enmity to God and holiness, lay in the way to obstruct the Spirits design.
think how much unbelief, how many confederacies with corruption, what strong Lustiest, what enmity to God and holiness, lay in the Way to obstruct the Spirits Design.
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O what a mighty power did he put forth to make sin a burthen, and to fasten his Fetters upon the soul, without which thy resistances had never been conquered,
O what a mighty power did he put forth to make since a burden, and to fasten his Fetters upon the soul, without which thy resistances had never been conquered,
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nor thy thoughts brought into captivity to the obedience of Christ. And hast thou not cause to be thankful?
nor thy thoughts brought into captivity to the Obedience of christ. And hast thou not cause to be thankful?
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2. How many miscarry under the same convictions which have issued in a sincere conversion to thy soul.
2. How many miscarry under the same convictions which have issued in a sincere conversion to thy soul.
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Many by their sights of sin and Hell have been driven into utter despair, as Cain and Spira. Many have laid violent hands on their own lives,
Many by their sights of since and Hell have been driven into utter despair, as Cain and Spira. Many have laid violent hands on their own lives,
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as Judas; many have stifled, and sinned away their convictions, and thereby have provoked the Spirit finally to withdraw,
as Judas; many have stifled, and sinned away their convictions, and thereby have provoked the Spirit finally to withdraw,
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and give them up to hardness of heart;
and give them up to hardness of heart;
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many have mistaken their convictions for conversion, resting in them, and so perishing in the place of the breaking forth of children.
many have mistaken their convictions for conversion, resting in them, and so perishing in the place of the breaking forth of children.
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Now that others should eternally miscarry under those means that have been blessed to thy conversion, that they should perish under the same convictions which have been to thee the pangs of the new birth. O what mercy is this! Now that Others should eternally miscarry under those means that have been blessed to thy conversion, that they should perish under the same convictions which have been to thee the pangs of the new birth. O what mercy is this!
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While some despair and others presume, thou art brought by a sight of sin to close with Christ upon Gospel terms.
While Some despair and Others presume, thou art brought by a sighed of since to close with christ upon Gospel terms.
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And hast thou not cause to be thankful?
And hast thou not cause to be thankful?
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3. This Yoke of the Spirit being once taken off, shall never be put on again;
3. This Yoke of the Spirit being once taken off, shall never be put on again;
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thou shalt never come under it more: Doth not the Scripture say as much, Rom. 8.15. Ye have not received the spirit of bondage again to fear.
thou shalt never come under it more: Does not the Scripture say as much, Rom. 8.15. You have not received the Spirit of bondage again to Fear.
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In whomsoever the spirit of bondage once becomes a spirit of adoption he is never a spirit of bondage more in that soul.
In whomsoever the Spirit of bondage once becomes a Spirit of adoption he is never a Spirit of bondage more in that soul.
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If after he hath once sealed our adoption to us, he should again impress fears of eternal wrath upon us, he would herein be contrary to himself.
If After he hath once sealed our adoption to us, he should again Impress fears of Eternal wrath upon us, he would herein be contrary to himself.
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Object. But are not many of the Children of God, after Grace wrought, full of fears and apprehensions of Hell and wrath?Object. But Are not many of the Children of God, After Grace wrought, full of fears and apprehensions of Hell and wrath?
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Answ. We must distinguish between bondage by desertion, and bondage by the Spirit in conviction. A Believer under desertion may be in bondage by his own spirit,Answer We must distinguish between bondage by desertion, and bondage by the Spirit in conviction. A Believer under desertion may be in bondage by his own Spirit,
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but not by the spirit of God.
but not by the Spirit of God.
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When God doth suspend the wonted influences of Grace and comfort, a mans own conscience may fill him with fears of Hell and dread of wrath;
When God does suspend the wonted influences of Grace and Comfort, a men own conscience may fill him with fears of Hell and dread of wrath;
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but this is not from the suggestions of Gods spirit, but from the mistake of his own.
but this is not from the suggestions of God's Spirit, but from the mistake of his own.
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He can never be a spirit of bondage more. And is not this cause of thankfulness?
He can never be a Spirit of bondage more. And is not this cause of thankfulness?
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4. How great the advantage is that comes by complying with, and yielding to the spirit in convincing work.
4. How great the advantage is that comes by complying with, and yielding to the Spirit in convincing work.
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For where he is complyed with in the beginning, he carries it on to perfection.
For where he is complied with in the beginning, he carries it on to perfection.
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If he convinces of sin and the soul fall under it by humiliation and repentance, he will convince of righteousness too,
If he convinces of since and the soul fallen under it by humiliation and Repentance, he will convince of righteousness too,
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and so raise it up again by faith and dependance.
and so raise it up again by faith and dependence.
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Nay, by an early compliance with the strivings of the spirit when he first comes to discover to thee thy lost estate, thou hast secured his presence for ever,
Nay, by an early compliance with the strivings of the Spirit when he First comes to discover to thee thy lost estate, thou hast secured his presence for ever,
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and he shall carry on this work of conviction so long as there is any one lust remaining.
and he shall carry on this work of conviction so long as there is any one lust remaining.
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A Believer hath need of the convictions of the spirit so long as he lives.
A Believer hath need of the convictions of the Spirit so long as he lives.
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It is a mistake to think the convincing work of the Spirit is over when it hath discovered to a man his lost estate,
It is a mistake to think the convincing work of the Spirit is over when it hath discovered to a man his lost estate,
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and so brought him to a close with Christ; there is a great deal of convincing work yet to be done;
and so brought him to a close with christ; there is a great deal of convincing work yet to be done;
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as there is a sinful estate, so there is a sinful frame of heart.
as there is a sinful estate, so there is a sinful frame of heart.
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Now though the Believer can no more need the convictions of the Spirit as to the former (for his estate is changed) yet he always needs them as to the latter.
Now though the Believer can no more need the convictions of the Spirit as to the former (for his estate is changed) yet he always needs them as to the latter.
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Though he was convinced of the filthy nature and damning consequences of sin to prepare him for Christ and conversion,
Though he was convinced of the filthy nature and damning consequences of since to prepare him for christ and conversion,
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yet there are convictions of necessary use to the carrying on and compleating the work of sanctification.
yet there Are convictions of necessary use to the carrying on and completing the work of sanctification.
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There is a great deceitfulness in sin, more than the Believer ever yet saw; and therefore he wants conviction of that.
There is a great deceitfulness in since, more than the Believer ever yet saw; and Therefore he Wants conviction of that.
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There is a great power in remaining lusts to draw the heart from Christ, he wants further conviction of that.
There is a great power in remaining Lustiest to draw the heart from christ, he Wants further conviction of that.
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There is a gradual, secret hardening of heart which in-dwelling sin works to even in the regenerate, he wants further conviction of that.
There is a gradual, secret hardening of heart which indwelling since works to even in the regenerate, he Wants further conviction of that.
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Nay, how many secret, spiritual lusts, hidden and close corruptions are there in the heart, which at first entrance into a state of Grace the Believer never saw, they lye in the heart undiscerned till the Spirit comes in with further light.
Nay, how many secret, spiritual Lustiest, hidden and close corruptions Are there in the heart, which At First Entrance into a state of Grace the Believer never saw, they lie in the heart undiscerned till the Spirit comes in with further Light.
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So that a Believer always needs the convincing work of the Spirit, it is essentially necessary to the perfecting of Grace and holiness.
So that a Believer always needs the convincing work of the Spirit, it is essentially necessary to the perfecting of Grace and holiness.
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Now he that yields to the convictions of the Spirit at first, doth thereby secure them to the last.
Now he that yields to the convictions of the Spirit At First, does thereby secure them to the last.
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He shall never cease enlightening, striving, counselling, so long as there is any one lust remaining.
He shall never cease enlightening, striving, counseling, so long as there is any one lust remaining.
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His influences shall abide till he hath got the mastery of every sin, and judgment be sent forth to victory over every corruption.
His influences shall abide till he hath god the mastery of every since, and judgement be sent forth to victory over every corruption.
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He dwelleth with you, and shall be in you, John 14.17. O what cause of thankfulness have such as have born the Spirits Yoke with success! He dwells with you, and shall be in you, John 14.17. O what cause of thankfulness have such as have born the Spirits Yoke with success!
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Secondly, Your Duty is to be humble. Remember your Bonds;Secondly, Your Duty is to be humble. remember your Bonds;
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so doth the Church, Lam. 3.19, 20. Remembring mine affliction and my misery, the Wormwood and the Gall, my soul hath them still in remembrance, and is humbled in me.
so does the Church, Lam. 3.19, 20. Remembering mine affliction and my misery, the Wormwood and the Gall, my soul hath them still in remembrance, and is humbled in me.
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One excellent means to cure spiritual pride is to look often back to the days of your soul distresses:
One excellent means to cure spiritual pride is to look often back to the days of your soul Distresses:
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therefore God when his people were settled in the promised Land, often remembers them of their wilderness state, that they might not pride themselves in their present possessions, Deut. 8.2. Thou shalt remember all the way which the Lord thy God led thee in the Wilderness to humble thee.
Therefore God when his people were settled in the promised Land, often remembers them of their Wilderness state, that they might not pride themselves in their present possessions, Deuteronomy 8.2. Thou shalt Remember all the Way which the Lord thy God led thee in the Wilderness to humble thee.
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And ver. 3. He humbled thee, and suffered thee to hunger.
And for. 3. He humbled thee, and suffered thee to hunger.
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And ver. 14, 15. Beware lest thine heart be lifted up, and thou forget the Lord thy God, who led thee through that great and terrible wilderness, wherein were fiery Serpents,
And for. 14, 15. Beware lest thine heart be lifted up, and thou forget the Lord thy God, who led thee through that great and terrible Wilderness, wherein were fiery Serpents,
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and Scorpions, and drought, where there was no water — that he might humble thee. and Scorpions, and drought, where there was no water — that he might humble thee.
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No man will be lifted up under his present mercies, that doth but seriously and frequently reflect upon his lost estate and the means and manner of his deliverance.
No man will be lifted up under his present Mercies, that does but seriously and frequently reflect upon his lost estate and the means and manner of his deliverance.
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O think often of the sighs and sorrows, the tears and terrours, the griefs and groans of thy sinking Spirit in the Day when the Arrows of God stuck there:
Oh think often of the sighs and sorrows, the tears and terrors, the griefs and groans of thy sinking Spirit in the Day when the Arrows of God stuck there:
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How long thou hast formerly lain at God's foot, begging for one Drop of the bloud of Christ to pardon sin, one Dram of Grace to secure thy Estate, one glympse of comfort to refresh thy wearied and heavy laden spirit;
How long thou hast formerly lain At God's foot, begging for one Drop of the blood of christ to pardon since, one Dram of Grace to secure thy Estate, one glimpse of Comfort to refresh thy wearied and heavy laden Spirit;
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and then be proud if thou canst.
and then be proud if thou Canst.
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Thirdly, Labour to be fruitful. This is the great end of the Spirit in all his convictions.Thirdly, Labour to be fruitful. This is the great end of the Spirit in all his convictions.
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He convinceth of sin, to break off the Sinner from it; he convinceth of righteousness, that the Sinner may seek after it;
He Convinces of since, to break off the Sinner from it; he Convinces of righteousness, that the Sinner may seek After it;
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and he convinces of the necessity of holiness, that he may get it and grow up in it:
and he convinces of the necessity of holiness, that he may get it and grow up in it:
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so that ye sin against, and frustrate the whole design of the Holy Ghost in his work in the heart without this.
so that you sin against, and frustrate the Whole Design of the Holy Ghost in his work in the heart without this.
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For ye are therefore made free from sin, and become servants to God, that ye might have your fruit unto holiness, Rom. 6.22.
For you Are Therefore made free from since, and become Servants to God, that you might have your fruit unto holiness, Rom. 6.22.
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And the same Apostle tells you (cap. 7.4) Ye are become dead to the Law by the Body of Christ, that ye should be married to another,
And the same Apostle tells you (cap. 7.4) You Are become dead to the Law by the Body of christ, that you should be married to Another,
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even to him who is raised from the dead, that ye should bring forth fruit to God. even to him who is raised from the dead, that you should bring forth fruit to God.
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Labour therefore to be fruitful, for this is that which secures the Spirits influences to your great advantage, Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit, John 15.2.
Labour Therefore to be fruitful, for this is that which secures the Spirits influences to your great advantage, Every branch that bears fruit, he Purgeth it, that it may bring forth more fruit, John 15.2.
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Secondly, This Doctrine affords matter of counsel to such as never were under the Spirits Yoke. I would commend to such three things especially.
Secondly, This Doctrine affords matter of counsel to such as never were under the Spirits Yoke. I would commend to such three things especially.
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First, Be perswaded of the necessity of a true and sound conversion. Think often of what Christ so solemnly averreth, John. 3.3. Verily, verily I say unto thee, except a man be born again, he cannot see the Kingdom of God. First, Be persuaded of the necessity of a true and found conversion. Think often of what christ so solemnly averreth, John. 3.3. Verily, verily I say unto thee, except a man be born again, he cannot see the Kingdom of God.
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And in order to this, think seriously what a miserable state an unconverted state is:
And in order to this, think seriously what a miserable state an unconverted state is:
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It is a state of enmity to God, it is a state wherein all the guilt of all the sins that ever you committed (the least whereof deserves Hell) lyes upon the soul,
It is a state of enmity to God, it is a state wherein all the guilt of all the Sins that ever you committed (the least whereof deserves Hell) lies upon the soul,
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and binds it over to eternal damnation.
and binds it over to Eternal damnation.
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It is a state wherein the bloud and righteousness of Christ cannot avail us, for he pardons none whom he doth not change and convert, he comes (whereever he comes) by bloud and water. It is a state which mingles a curse with all your blessings, To the unbeliving is nothing pure.
It is a state wherein the blood and righteousness of christ cannot avail us, for he Pardons none whom he does not change and convert, he comes (wherever he comes) by blood and water. It is a state which mingles a curse with all your blessings, To the unbelieving is nothing pure.
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It is a state of death, for every unconverted Sinner is spiritually dead, he cannot do any one act that is spiritually good.
It is a state of death, for every unconverted Sinner is spiritually dead, he cannot do any one act that is spiritually good.
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It is a state wherein the Sinner is not only liable to damnation as an Heir of Hell,
It is a state wherein the Sinner is not only liable to damnation as an Heir of Hell,
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but he is condemned already, the Law condemns him though the final Sentence be not yet passed upon him;
but he is condemned already, the Law condemns him though the final Sentence be not yet passed upon him;
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and if he dyes in that state (without a real conversion) God will most certainly judge as the Law judgeth;
and if he dies in that state (without a real conversion) God will most Certainly judge as the Law Judgeth;
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so that he is as sure to be damned as ever he was born. And all this the Word of God plainly attests.
so that he is as sure to be damned as ever he was born. And all this the Word of God plainly attests.
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And is not there a necessity of a sound conversion? Is such a state as this, a state to be rested in? No, not for a day, Arise, escape for thy life — lest thou be consumed.
And is not there a necessity of a found conversion? Is such a state as this, a state to be rested in? No, not for a day, Arise, escape for thy life — lest thou be consumed.
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Secondly, Hearken no longer to the Devils suggestions and counsels;Secondly, Harken no longer to the Devils suggestions and Counsels;
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his great design is to keep thee secure in a carnal condition, to ward off all serious thoughts of spiritual and eternal concernment:
his great Design is to keep thee secure in a carnal condition, to ward off all serious thoughts of spiritual and Eternal concernment:
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and he hath innumerable methods and devices for the carrying on of this design.
and he hath innumerable methods and devices for the carrying on of this Design.
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Sometimes by fascination of the senses with carnal pleasures, sometimes by incumbring the mind with worldly businesses; (as in Luke 14.18, 19, 20.) so that we have no leisure for God and our souls.
Sometime by fascination of the Senses with carnal pleasures, sometime by encumbering the mind with worldly businesses; (as in Lycia 14.18, 19, 20.) so that we have no leisure for God and our Souls.
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How often doth the Spirit knock, but cannot be heard! how loud doth he call, but receives no Answer!
How often does the Spirit knock, but cannot be herd! how loud does he call, but receives no Answer!
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how freely hath he tendred his counsels, but they have been set at nought!
how freely hath he tendered his Counsels, but they have been Set At nought!
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Satan by the noise of bewitching pleasures, or incumbring cares, makes the Sinner turn a deaf ear to all the Spirits calls and counsels.
Satan by the noise of bewitching pleasures, or encumbering Cares, makes the Sinner turn a deaf ear to all the Spirits calls and Counsels.
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Or if the Sinner do at any time bethink himself of his soul and salvation,
Or if the Sinner do At any time bethink himself of his soul and salvation,
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then he labours to perswade him there is no danger, he is secure as to that by what Christ hath done and suffered for him;
then he labours to persuade him there is no danger, he is secure as to that by what christ hath done and suffered for him;
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if he doth sin, so do the best that live; and if he begs forgiveness, God is full of mercy.
if he does sin, so do the best that live; and if he begs forgiveness, God is full of mercy.
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Thus he keeps men from repentance and salvation, by perswading them they are safe already;
Thus he keeps men from Repentance and salvation, by persuading them they Are safe already;
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and if he can but hide their danger from them, (which he industriously endeavours to do) he knows he hath them fast enough:
and if he can but hide their danger from them, (which he industriously endeavours to do) he knows he hath them fast enough:
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For who will mind the Physician, that knows of no disease he hath? who will think of turning back that concludes he is in the right way? who will stoop to the convictions of the Spirit that is perswaded his sins are pardoned,
For who will mind the physician, that knows of no disease he hath? who will think of turning back that concludes he is in the right Way? who will stoop to the convictions of the Spirit that is persuaded his Sins Are pardoned,
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and his condition safe? Thus as Nebuchadnezzar put out Zedechiah 's eyes, and carried him captive to Babylon, so doth Satan blind Sinners to their eternal destruction.
and his condition safe? Thus as Nebuchadnezzar put out Zedekiah is eyes, and carried him captive to Babylon, so does Satan blind Sinners to their Eternal destruction.
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Thirdly, Do what in you lies to come under the convictions of the Spirit.Thirdly, Do what in you lies to come under the convictions of the Spirit.
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As you value your souls, and would have the way of the Lord prepared into your hearts, be willing to be made truly sensible what a lost state you are in.
As you valve your Souls, and would have the Way of the Lord prepared into your hearts, be willing to be made truly sensible what a lost state you Are in.
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For you must know, that it is one thing to be a Sinner, it is another thing to be convinced of it;
For you must know, that it is one thing to be a Sinner, it is Another thing to be convinced of it;
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it is one thing to be lost in our condition, it is another thing to be lost in our apprehension.
it is one thing to be lost in our condition, it is Another thing to be lost in our apprehension.
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There is a great difference between a state of bondage, and a Spirit of bondage. Every Sinner is in a state of bondage, but few come under the Spirit of bondage. The state of bondage is a great curse, the Spirit of bondage may be a real blessing:
There is a great difference between a state of bondage, and a Spirit of bondage. Every Sinner is in a state of bondage, but few come under the Spirit of bondage. The state of bondage is a great curse, the Spirit of bondage may be a real blessing:
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for the Spirit of bondage is to deliver us out of a state of bondage. It hath been so to thousands,
for the Spirit of bondage is to deliver us out of a state of bondage. It hath been so to thousands,
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and therefore why not to thee? Therefore do what in you lyes to come under the convictions of the Spirit.
and Therefore why not to thee? Therefore do what in you lies to come under the convictions of the Spirit.
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Object. But have you not said, that every Sinner is dead in sin by nature? And if so,Object. But have you not said, that every Sinner is dead in since by nature? And if so,
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then what can a dead Sinner do to obtain the Spirit, and the convictions of the Spirit?
then what can a dead Sinner do to obtain the Spirit, and the convictions of the Spirit?
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Answ. There is somewhat in the order of means that men may do towards the obtaining of the Spirit of God.Answer There is somewhat in the order of means that men may do towards the obtaining of the Spirit of God.
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For though every man in a natural state is dead spiritually, and therefore can do no spiritual act;
For though every man in a natural state is dead spiritually, and Therefore can do no spiritual act;
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yet he can do the acts of that life he hath. He is a living man, though he be dead in sins;
yet he can do the acts of that life he hath. He is a living man, though he be dead in Sins;
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and God commands us to shew our selves men: that is, by acting rationally, though we cannot act spiritually. Though we cannot do any thing to compel the Spirit,
and God commands us to show our selves men: that is, by acting rationally, though we cannot act spiritually. Though we cannot do any thing to compel the Spirit,
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because he is free, yet we may use those means in which God is wont to vouchsafe his Spirit. As for instance,
Because he is free, yet we may use those means in which God is wont to vouchsafe his Spirit. As for instance,
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First, There is an attendance upon the Word preached.
First, There is an attendance upon the Word preached.
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And this is the great Ordinance of God for the convincing and converting Sinners, the way by which the Spirit doth ordinarily work upon the souls of men.
And this is the great Ordinance of God for the convincing and converting Sinners, the Way by which the Spirit does ordinarily work upon the Souls of men.
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Though he is not tyed to means, yet God hath appointed them, and he will put honour upon his own appointments.
Though he is not tied to means, yet God hath appointed them, and he will put honour upon his own appointments.
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How many thousands were pricked in their hearts, and so convinced to conversion by that Sermon of Peter, Acts 2.37.
How many thousands were pricked in their hearts, and so convinced to conversion by that Sermon of Peter, Acts 2.37.
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How was Lydia converted, but by attending to the things that were preached by Paul? Acts 16.14. These weapons are mighty through God to the pulling down of strong Holds, 2 Cor. 10.4. The Law of the Lord is perfect, converting the soul, Psal. 19.7.
How was Lydia converted, but by attending to the things that were preached by Paul? Acts 16.14. These weapons Are mighty through God to the pulling down of strong Holds, 2 Cor. 10.4. The Law of the Lord is perfect, converting the soul, Psalm 19.7.
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Now this is every mans duty to attend upon the Word, and there is no Sinner but is able to do this as well as any other natural or moral action.
Now this is every men duty to attend upon the Word, and there is no Sinner but is able to do this as well as any other natural or moral actium.
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Who is not as able to go to a Sermon as to a Play? And to frequent God's House as well as a Drinking-House? and to read God's Book as seriously as a News Book?
Who is not as able to go to a Sermon as to a Play? And to frequent God's House as well as a Drinking-House? and to read God's Book as seriously as a News Book?
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Secondly, There is a diligent intention of mind to be exercised in attending on the Ordinances of God, that we may understand and apply the things revealed as the counsel of God concerning us.
Secondly, There is a diligent intention of mind to be exercised in attending on the Ordinances of God, that we may understand and apply the things revealed as the counsel of God Concerning us.
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And this every man that hath the use of reason is able to do.
And this every man that hath the use of reason is able to do.
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In other matters we can weigh things, and consider them according to their weight and importance,
In other matters we can weigh things, and Consider them according to their weight and importance,
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and why not in things that concern our souls, and our everlasting happiness? Cannot a natural man reason thus? Either these truths of the Word of God signifie something or nothing;
and why not in things that concern our Souls, and our everlasting happiness? Cannot a natural man reason thus? Either these truths of the Word of God signify something or nothing;
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if nothing, why hath the wise God ordained them to be thus earnestly pressed? If they do signifie any thing,
if nothing, why hath the wise God ordained them to be thus earnestly pressed? If they do signify any thing,
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why should they be thus sinfully sleighted?
why should they be thus sinfully sleighted?
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Thirdly, It is a Duty to pray over what we hear, and to beg success upon the Word for the ends whereto God sends it.
Thirdly, It is a Duty to pray over what we hear, and to beg success upon the Word for the ends whereto God sends it.
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And is not this in the power of every natural man? There is no man of reason but hath praying abilities, many indeed have their excuses, they cannot pray;
And is not this in the power of every natural man? There is no man of reason but hath praying abilities, many indeed have their excuses, they cannot pray;
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but this is but to shift off Duty, and to excuse one sin by another. You never saw a hungry Beggar but could pray;
but this is but to shift off Duty, and to excuse one since by Another. You never saw a hungry Beggar but could pray;
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nor a Child of five years old, but when the Rod is at his Back can pray;
nor a Child of five Years old, but when the Rod is At his Back can pray;
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and cannot the Sinner cry to God? When you go to hear, can you not pray that God would open your eyes to see the wonders of his Law? Cannot you beg of God that the Word may take hold of your heart,
and cannot the Sinner cry to God? When you go to hear, can you not pray that God would open your eyes to see the wonders of his Law? Cannot you beg of God that the Word may take hold of your heart,
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and pull down all the strong Holds there? Can you not plead with him that he would send his Spirit to accompany the Word to your heart, that sin may be discovered,
and pull down all the strong Holds there? Can you not plead with him that he would send his Spirit to accompany the Word to your heart, that since may be discovered,
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and your hard heart broken, and that you may be made to see the need of Christ,
and your hard heart broken, and that you may be made to see the need of christ,
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and so brought to believe in him for pardon and salvation? These are no other than what every natural man hath power to perform, by the same assistance with which he lives and moves;
and so brought to believe in him for pardon and salvation? These Are no other than what every natural man hath power to perform, by the same assistance with which he lives and moves;
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and who knows what God may do in a way of Grace and mercy when the Sinner is found thus doing?
and who knows what God may do in a Way of Grace and mercy when the Sinner is found thus doing?
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I do not (dare not) say with the Papists and Arminians, That if we use our natural power to do our utmost, God is bound ex congruo to give Grace;
I do not (Dare not) say with the Papists and Arminians, That if we use our natural power to do our utmost, God is bound ex Congruo to give Grace;
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but yet this I may say, That such is the goodness of God that he seldom,
but yet this I may say, That such is the Goodness of God that he seldom,
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if ever, fails to give Grace to that man that doth to the utmost of his abilities in the use of means endeavour to obtain it;
if ever, fails to give Grace to that man that does to the utmost of his abilities in the use of means endeavour to obtain it;
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nor had ever any cause to complain upon this account.
nor had ever any cause to complain upon this account.
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And therefore let young ones hearken to this counsel, and as you love your souls do what in you lyes in the use of all Gods appointed means to come under the Spirits Yoke. For consider,
And Therefore let young ones harken to this counsel, and as you love your Souls do what in you lies in the use of all God's appointed means to come under the Spirits Yoke. For Consider,
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First, You can never be brought from under the Yoke of sin and lust, but by coming under this Yoke. Till you are weary of sin, you will never forsake it,First, You can never be brought from under the Yoke of since and lust, but by coming under this Yoke. Till you Are weary of since, you will never forsake it,
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and you will never be weary of sin till the Spirit of bondage hath made it a burthen to you.
and you will never be weary of since till the Spirit of bondage hath made it a burden to you.
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Secondly, You can never see the need you have of Jesus Christ till you are brought under the Yoke of the Spirit;Secondly, You can never see the need you have of jesus christ till you Are brought under the Yoke of the Spirit;
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and till you do see your need of him, you will never hunger nor thirst after him:
and till you do see your need of him, you will never hunger nor thirst After him:
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and so you will be excluded from all benefit by his righteousness, and then you must perish.
and so you will be excluded from all benefit by his righteousness, and then you must perish.
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For the Scripture discovers no way of escaping wrath to come, but by being convinced by the Holy Ghost first of sin, and then of righteousness.
For the Scripture discovers no Way of escaping wrath to come, but by being convinced by the Holy Ghost First of since, and then of righteousness.
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Thirdly, You can never take upon you Christ's Yoke, which is the great command of the Gospel, unless you have been first under this. Thirdly, You can never take upon you Christ's Yoke, which is the great command of the Gospel, unless you have been First under this.
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There is (as I said before) the Yoke of the Spirit, and the Yoke of Christ, the Yoke of the Spirit is in conviction of sin, the Yoke of Christ is in obedience,
There is (as I said before) the Yoke of the Spirit, and the Yoke of christ, the Yoke of the Spirit is in conviction of since, the Yoke of christ is in Obedience,
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and the one is preparatory to the other;
and the one is preparatory to the other;
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you can never submit to Christs Yoke until the Spirits Yoke have fitted the neck to it,
you can never submit to Christ Yoke until the Spirits Yoke have fitted the neck to it,
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and so it becomes easie, My Yoke is easie, Matth. 11.30. It is not easie to the sinner that is at ease, but to the weary soul it is.
and so it becomes easy, My Yoke is easy, Matthew 11.30. It is not easy to the sinner that is At ease, but to the weary soul it is.
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Then any Yoke but the Yoke of lust, any burthen to be delivered from the burthen of sin and guilt.
Then any Yoke but the Yoke of lust, any burden to be Delivered from the burden of since and guilt.
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But who will walk in the narrow way that never entred in at the strait Gate? Who will account subjection to Christ freedom,
But who will walk in the narrow Way that never entered in At the strait Gate? Who will account subjection to christ freedom,
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until he hath first been wearied under the slavery of sins Dominion? And this is a fruit of the convincing work of the Spirit.
until he hath First been wearied under the slavery of Sins Dominion? And this is a fruit of the convincing work of the Spirit.
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And will you not come under his Yoke? But when? It must be done out of hand, delay in this matter is very dangerous.
And will you not come under his Yoke? But when? It must be done out of hand, Delay in this matter is very dangerous.
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1. In regard of the indisposition it works unto.
1. In regard of the indisposition it works unto.
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The longer sin hath possession, the more it will strengthen it self, and harden the heart against conviction;
The longer since hath possession, the more it will strengthen it self, and harden the heart against conviction;
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and the harder the heart the greater the danger; for growing hardness improves it self into a judgment.
and the harder the heart the greater the danger; for growing hardness improves it self into a judgement.
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Hardness persisted in provokes to hardening. 2. In regard of the uncertainty of our duration.
Hardness persisted in provokes to hardening. 2. In regard of the uncertainty of our duration.
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Who knows how few hours there are between him and eternity? You that refuse the Yoke of the Spirit as a work fit for riper years, 'pray what security have you for the number of your years? Hath God said you shall not dye next sickness,
Who knows how few hours there Are between him and eternity? You that refuse the Yoke of the Spirit as a work fit for riper Years, pray what security have you for the number of your Years? Hath God said you shall not die next sickness,
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or next Voyage to Sea, or the next time you go to Bed, or walk abroad? An hundred dye young to one that lives long,
or next Voyage to Sea, or the next time you go to Bed, or walk abroad? an hundred die young to one that lives long,
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and is it not then an hundred to one but you may? And how if you should dye in an unconvinced and unconverted state? Consider what your eternal condition must then be.
and is it not then an hundred to one but you may? And how if you should die in an unconvinced and unconverted state? Consider what your Eternal condition must then be.
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O be willing therefore to come under this Yoke of the Spirit betimes.
O be willing Therefore to come under this Yoke of the Spirit betimes.
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3. Here's matter of instruction to such as are at present under the Spirits Yoke, made sensible of sin,
3. Here's matter of instruction to such as Are At present under the Spirits Yoke, made sensible of since,
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and of their lost state, and cry out of Hell and wrath, &c. First, Take heed of discouragement.
and of their lost state, and cry out of Hell and wrath, etc. First, Take heed of discouragement.
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To mourn under this condition, that is a duty; but to be discouraged and despond, that is a sin:
To mourn under this condition, that is a duty; but to be discouraged and despond, that is a since:
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For it obstructs the soul in that which is its duty, it benumns and weakens the workking hand.
For it obstructs the soul in that which is its duty, it benumns and weakens the workking hand.
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The Spirit of the Lord hath no hand in this, he sets sin home upon the heart to humble us and break us and lay us low;
The Spirit of the Lord hath no hand in this, he sets since home upon the heart to humble us and break us and lay us low;
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but not to bring us to discouragement and despair, unless it be in our selves: and therefore that is the print of the Devils foot.
but not to bring us to discouragement and despair, unless it be in our selves: and Therefore that is the print of the Devils foot.
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It is one of his subtilties to rivet his temptations into our convictions.
It is one of his subtleties to rivet his temptations into our convictions.
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When the Spirit of the Lord discovers sin in its guilt and filth, to out us of our selves,
When the Spirit of the Lord discovers since in its guilt and filth, to out us of our selves,
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and shew us our need of mercy, then he labours to sink us down under the despair of mercy:
and show us our need of mercy, then he labours to sink us down under the despair of mercy:
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therefore let not thy sense of sin cause thee to draw false Conclusions, which in this Case is too common.
Therefore let not thy sense of since cause thee to draw false Conclusions, which in this Case is too Common.
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For though thy Case be dark, it is not desperate; though it is uncomfortable, it is not incurable;
For though thy Case be dark, it is not desperate; though it is uncomfortable, it is not incurable;
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though it is sad, yet it is not singular. For,
though it is sad, yet it is not singular. For,
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First, This is the way of God with all Sinners to whom he hath a purpose to shew mercy.First, This is the Way of God with all Sinners to whom he hath a purpose to show mercy.
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The Wilderness is the way to the Land of promise, I will allure her, and bring her into the Wilderness,
The Wilderness is the Way to the Land of promise, I will allure her, and bring her into the Wilderness,
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and there speak comfortably to her, Hos. 2.14. Secondly, This lays thee under the Promise.and there speak comfortably to her, Hos. 2.14. Secondly, This lays thee under the Promise.
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For that promises are not made to Sinners in their sins, but to Sinners made sensible of their sins;
For that promises Are not made to Sinners in their Sins, but to Sinners made sensible of their Sins;
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so that though thou art a Prisoner in a Pit where there is no water, Ezek. 9.11. yet thou art a Prisoner of hope, ver. 12. God invites such as thou art, the tenders of Christ and Grace have a peculiar respect to thy condition.
so that though thou art a Prisoner in a Pit where there is no water, Ezekiel 9.11. yet thou art a Prisoner of hope, ver. 12. God invites such as thou art, the tenders of christ and Grace have a peculiar respect to thy condition.
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Thirdly, This is that which prepares the way of the Lord into the heart. He comes not till the mountains be laid low, and the way prepared for him, Thirdly, This is that which prepares the Way of the Lord into the heart. He comes not till the Mountains be laid low, and the Way prepared for him,
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and nothing doth this like sense of sin, and sight of a lost estate: So that there is mercy even in being under the Spirits Yoke. And therefore,
and nothing does this like sense of since, and sighed of a lost estate: So that there is mercy even in being under the Spirits Yoke. And Therefore,
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Secondly, Do not be unsensible of the mercy of being under the bondage of the Spirit.
Secondly, Do not be unsensible of the mercy of being under the bondage of the Spirit.
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though it is not a Case that hath comfort in it, yet it is a Case that hath mercy in it.
though it is not a Case that hath Comfort in it, yet it is a Case that hath mercy in it.
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And no present misery of any condition should make us to overlook the mercy of that condition.
And no present misery of any condition should make us to overlook the mercy of that condition.
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You see sin in its filthy nature and damning guilt, and thereupon are filled with dread and fear;
You see since in its filthy nature and damning guilt, and thereupon Are filled with dread and Fear;
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and is not this a mercy? Though to do sin is the most unprofitable work,
and is not this a mercy? Though to do since is the most unprofitable work,
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yet to see sin is the most profitable sight.
yet to see since is the most profitable sighed.
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For so long as sin is unseen, Christ will be unsought. The remedy is never desired till our misery be discerned and felt.
For so long as since is unseen, christ will be unsought. The remedy is never desired till our misery be discerned and felt.
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Your conscience is full of trouble, and you are weary, and cry out under the burthen of your soul-troubles;
Your conscience is full of trouble, and you Are weary, and cry out under the burden of your soul-troubles;
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and is not this a mercy? How shall the burthen of sin be removed,
and is not this a mercy? How shall the burden of since be removed,
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if conscience be not troubled under it? The more the Sinners conscience is at peace, the more sin is in power, The strong man armed keeps that house, Luke 11.12. Besides, it is the design of God that sin shall be the trouble of every Sinners conscience sooner or later, here or in Hell.
if conscience be not troubled under it? The more the Sinners conscience is At peace, the more since is in power, The strong man armed keeps that house, Lycia 11.12. Beside, it is the Design of God that since shall be the trouble of every Sinners conscience sooner or later, Here or in Hell.
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Hell is full of troubled consciences, there is not one soul there but lyes under terrour of conscience for sin;
Hell is full of troubled Consciences, there is not one soul there but lies under terror of conscience for since;
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for that is the worm that never dies, Mark 9.44.
for that is the worm that never die, Mark 9.44.
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And is it not a mercy to be troubled for sin here rather than in Hell? Here the trouble is but for a season, there it will be for ever.
And is it not a mercy to be troubled for since Here rather than in Hell? Here the trouble is but for a season, there it will be for ever.
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Here the end of your trouble for sin is peace and comfort. Weeping may endure for a night, but joy comes in the morning, Psal. 30.5.
Here the end of your trouble for since is peace and Comfort. Weeping may endure for a night, but joy comes in the morning, Psalm 30.5.
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But in Hell your trouble will end in desperation and everlasting horrour.
But in Hell your trouble will end in desperation and everlasting horror.
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Whatever therefore your troubles are, yet reckon it for a mercy that God hath brought you to a real sense of your sin and misery,
Whatever Therefore your Troubles Are, yet reckon it for a mercy that God hath brought you to a real sense of your since and misery,
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for that this is the only way to drive you out of your selves to Christ.
for that this is the only Way to drive you out of your selves to christ.
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You had been undone but for this undoing.
You had been undone but for this undoing.
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Thirdly, Do not be weary of the Spirits operation in his carrying on the work of conviction;
Thirdly, Do not be weary of the Spirits operation in his carrying on the work of conviction;
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lest by growing weary of his work, you make him weary of working. There are two things Sinners express a great weariness under, viz. the Word, and the Rod.
lest by growing weary of his work, you make him weary of working. There Are two things Sinners express a great weariness under, viz. the Word, and the Rod.
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To sit long under the Word, or to lye long under the Rod, O what a weariness is it!
To fit long under the Word, or to lie long under the Rod, O what a weariness is it!
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Now to be weary of these is to be weary of the Spirits work;
Now to be weary of these is to be weary of the Spirits work;
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for by these he calls and knocks and strives to make his voice to be heard:
for by these he calls and knocks and strives to make his voice to be herd:
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and therefore they often go together, and hence you read of chastising and teaching, Psal. 94.12. The Rod prepares us for hearkening to the Word, and the Word teaches us to understand the Rod;
and Therefore they often go together, and hence you read of chastising and teaching, Psalm 94.12. The Rod prepares us for Harkening to the Word, and the Word Teaches us to understand the Rod;
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and therefore the Spirit sometimes uses them together.
and Therefore the Spirit sometime uses them together.
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He binds them in Fetters, and holds them in Cords of affliction, and then shews their work and their transgressions, that they have exceeded, and so opens their ear to discipline,
He binds them in Fetters, and holds them in Cords of affliction, and then shows their work and their transgressions, that they have exceeded, and so Opens their ear to discipline,
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and commands that they return from iniquity. and commands that they return from iniquity.
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Why then should any be weary of the Spirits work? And yet that it is so, is most evident.
Why then should any be weary of the Spirits work? And yet that it is so, is most evident.
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For why do Sinners so many ways stifle the motions of the Spirit in the soul? sometimes looking on spiritual troubles as mere melancholy sancies,
For why do Sinners so many ways stifle the motions of the Spirit in the soul? sometime looking on spiritual Troubles as mere melancholy sancies,
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and as such shake them off? Sometimes they are stifled by shame, lest others should think them mad and distracted.
and as such shake them off? Sometime they Are stifled by shame, lest Others should think them mad and distracted.
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Sometimes they are stifled by declining that Ministry that deals most with the conscience, and will not let them alone in sin.
Sometime they Are stifled by declining that Ministry that deals most with the conscience, and will not let them alone in since.
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Sometimes by running into idle debauched company, that scoff away the troubles of a convinced conscience.
Sometime by running into idle debauched company, that scoff away the Troubles of a convinced conscience.
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Sometimes by over business in worldly matters, The cares of this World choke the Seed, and it becomes unfruitful, Matth. 13.22.
Sometime by over business in worldly matters, The Cares of this World choke the Seed, and it becomes unfruitful, Matthew 13.22.
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And is not this a great sin? (it is murder to destroy a Child in the womb.) I charge you young ones with this sin this day before the Lord.
And is not this a great since? (it is murder to destroy a Child in the womb.) I charge you young ones with this since this day before the Lord.
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And I will prove you guilty of it:
And I will prove you guilty of it:
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For what is the reason that the Word preached hath so little success, that so few of you are converted from your sins and lusts to Christ? I tell you this is the reason, You have stifled the motions of the Spirit of God in your souls, you have resisted and quenched him, you have broken his Yoke from off your neck;
For what is the reason that the Word preached hath so little success, that so few of you Are converted from your Sins and Lustiest to christ? I tell you this is the reason, You have stifled the motions of the Spirit of God in your Souls, you have resisted and quenched him, you have broken his Yoke from off your neck;
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and do ye understand what ye do? Do ye know the mischief of this sin?
and do you understand what you do? Do you know the mischief of this since?
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It drives the Holy Spirit out of the heart.
It drives the Holy Spirit out of the heart.
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You say to him depart, you are weary of his striving to make you weary of sinning. It greatly gratifies Satan.
You say to him depart, you Are weary of his striving to make you weary of sinning. It greatly gratifies Satan.
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For his design is to harden the heart against the impressions of the Spirit, and so lead Sinners to a Hell through a Fools Paradise.
For his Design is to harden the heart against the impressions of the Spirit, and so led Sinners to a Hell through a Fools Paradise.
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It provokes the Lord to give you up to your own hearts lusts and vile affections.
It provokes the Lord to give you up to your own hearts Lustiest and vile affections.
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And I am perswaded that it is the Judgment that many of the young Generation of this day lye under. And I am persuaded that it is the Judgement that many of the young Generation of this day lie under.
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It provokes him to take away the Gospel. And I am afraid that this Judgment is at the door;
It provokes him to take away the Gospel. And I am afraid that this Judgement is At the door;
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for why should God continue it to a Generation that slight and reject it? And wo to such as shall be found to have had a hand in sinning away the Gospel.
for why should God continue it to a Generation that slight and reject it? And woe to such as shall be found to have had a hand in sinning away the Gospel.
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It is this sin that makes Hell hot indeed.
It is this since that makes Hell hight indeed.
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It will be one of the saddest reflections in that state for a damned Sinner to recal the many sweet motions of the Spirit, which in his day of Grace he had.
It will be one of the Saddest reflections in that state for a damned Sinner to Recall the many sweet motions of the Spirit, which in his day of Grace he had.
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In such a Sermon how was my heart touched, and my conscience awakened! But all came to nothing.
In such a Sermon how was my heart touched, and my conscience awakened! But all Come to nothing.
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In such a sickness, how did the Spirit of God deal with me, and set sin home, and made it a burthen!
In such a sickness, how did the Spirit of God deal with me, and Set since home, and made it a burden!
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What promises and resolutions did I then make to shake off sins, to leave my former wicked courses, but it came to nothing!
What promises and resolutions did I then make to shake off Sins, to leave my former wicked courses, but it Come to nothing!
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Had I then yielded to the strivings of the Spirit, and hearkened to his calls and counsels, I had never felt these flames.
Had I then yielded to the strivings of the Spirit, and harkened to his calls and Counsels, I had never felt these flames.
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But my slighting God, breaking the Spirits Yoke by resisting and quenching his motions, this is that which hath brought this endless misery upon me.
But my slighting God, breaking the Spirits Yoke by resisting and quenching his motions, this is that which hath brought this endless misery upon me.
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O what a dreadful thing is it to be weary of the Spirits work, when he comes to convince of sin?
O what a dreadful thing is it to be weary of the Spirits work, when he comes to convince of since?
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Quest. But when may a man be said to be weary of the Spirits work?Quest. But when may a man be said to be weary of the Spirits work?
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Answ. First, When he cannot endure an awakening, convincing Ministry, nor searching truths;Answer First, When he cannot endure an awakening, convincing Ministry, nor searching truths;
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but declines those Doctrines that interrupt him in the way of his lusts, and disturb the quiet of his conscience;
but declines those Doctrines that interrupt him in the Way of his Lustiest, and disturb the quiet of his conscience;
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as Felix did Paul 's Sermon of righteousness and judgment to come, because it made him tremble;
as Felix did Paul is Sermon of righteousness and judgement to come, Because it made him tremble;
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the Doctrine came too close to his conscience, and therefore he dismisses the Preacher to a fitter season, Acts 24.25.
the Doctrine Come too close to his conscience, and Therefore he dismisses the Preacher to a fitter season, Acts 24.25.
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Secondly, When he is over-hasty for peace and comfort, then he is weary of the Spirits Yoke. This is the Case of most, they are no sooner under the sense of sin, but they must have comfort.
Secondly, When he is overhasty for peace and Comfort, then he is weary of the Spirits Yoke. This is the Case of most, they Are no sooner under the sense of since, but they must have Comfort.
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The Arrows of the Almighty are sharp, and when they go deep do cause an unspeakable smart, no wounds to the wounds of God in the conscience, A wounded Spirit who can bear? Prov. 18.14. In this Case it is very natural to cry out for comfort.
The Arrows of the Almighty Are sharp, and when they go deep doe cause an unspeakable smart, no wounds to the wounds of God in the conscience, A wounded Spirit who can bear? Curae 18.14. In this Case it is very natural to cry out for Comfort.
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But to seek the cure for a wound before it is searched and cleansed, is to make the remedy worse than the disease.
But to seek the cure for a wound before it is searched and cleansed, is to make the remedy Worse than the disease.
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Ʋnseasonable comfort is ever unsound comfort.Ʋnseasonable Comfort is ever unsound Comfort.
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And when it comes before the Sinner is fit for it, it is then unseasonable; and such comfort is from Satan, not from the Comforter;
And when it comes before the Sinner is fit for it, it is then unseasonable; and such Comfort is from Satan, not from the Comforter;
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for he first makes the soul fit to receive comfort, and then applies it. Quest. When is the soul prepared and fit to receive comfort?
for he First makes the soul fit to receive Comfort, and then Applies it. Quest. When is the soul prepared and fit to receive Comfort?
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Answ. Five things must concur to make up this meetness for comfort: First, The heart must be truly broken and humbled under a sense of sin.Answer Five things must concur to make up this meetness for Comfort: First, The heart must be truly broken and humbled under a sense of since.
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Comfort is proper for Mourners, and therefore the promise is made to such, I will restore comfort to his Mourners, Isai. 57.18. Blessed are they that mourn, for they shall be comforted. Humiliation fits for consolation.
Comfort is proper for Mourners, and Therefore the promise is made to such, I will restore Comfort to his Mourners, Isaiah 57.18. Blessed Are they that mourn, for they shall be comforted. Humiliation fits for consolation.
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Secondly, When weariness of the burthen of sin drives the Sinner to Christ. Many run to Christ under their convictions, that yet are not fit for comfort;Secondly, When weariness of the burden of since drives the Sinner to christ. Many run to christ under their convictions, that yet Are not fit for Comfort;
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for it is smart that drives them, and not guilt; sorrow, and not sin; and therefore they seek more for peace and ease than for pardon and righteousness. Though such may desire comfort,
for it is smart that drives them, and not guilt; sorrow, and not since; and Therefore they seek more for peace and ease than for pardon and righteousness. Though such may desire Comfort,
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yet they are not fit for it, for rest is for the weary and heavy laden.
yet they Are not fit for it, for rest is for the weary and heavy laden.
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Thirdly, When it is made freely willing not only to come to Christ, but to close with and receive him upon his own terms;Thirdly, When it is made freely willing not only to come to christ, but to close with and receive him upon his own terms;
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that is, as a Prince to rule, as well as a Priest to redeem and save; when it is as willing to submit to the Duties of his Yoke, as to reap the benefits of his Cross; as desirous to be sanctified as saved; to be freed from sins reigning power, as well as from its damning guilt. Then is it fit for comfort.
that is, as a Prince to Rule, as well as a Priest to Redeem and save; when it is as willing to submit to the Duties of his Yoke, as to reap the benefits of his Cross; as desirous to be sanctified as saved; to be freed from Sins reigning power, as well as from its damning guilt. Then is it fit for Comfort.
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Fourthly, When the Work of conversion is actually wrought in the soul, then it is fit for comfort.Fourthly, When the Work of conversion is actually wrought in the soul, then it is fit for Comfort.
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A state of sin cannot be a state of comfort, There is no peace, saith my God, to the wicked, Isai. 57.21. The Spirit of God cannot be a comforting Spirit where he is not a converting Spirit.
A state of since cannot be a state of Comfort, There is no peace, Says my God, to the wicked, Isaiah 57.21. The Spirit of God cannot be a comforting Spirit where he is not a converting Spirit.
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Could he be supposed to work peace without Grace, he would harden the Sinner in sin, instead of turning him from it;
Could he be supposed to work peace without Grace, he would harden the Sinner in since, instead of turning him from it;
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and so contradict his own design, which is first to work Grace, and then peace; first, he converts, and then he comforts.
and so contradict his own Design, which is First to work Grace, and then peace; First, he converts, and then he comforts.
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Fifthly, When a man makes conscience of Duties, and uses all means for the obtaining comfort,Fifthly, When a man makes conscience of Duties, and uses all means for the obtaining Comfort,
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as if it were to be obtained by doing, and yet at the same time depends upon the Spirit for comfort,
as if it were to be obtained by doing, and yet At the same time depends upon the Spirit for Comfort,
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as if he had done nothing.
as if he had done nothing.
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Some look to their Duties for comfort, and so slight the Spirit, whose work is to give comfort;
some look to their Duties for Comfort, and so slight the Spirit, whose work is to give Comfort;
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and others look that the Spirit should do all, and so sinfully neglect those means by which comfort comes in.
and Others look that the Spirit should do all, and so sinfully neglect those means by which Comfort comes in.
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Means without the Spirit cannot comfort, and the Spirit in the neglect of means will not;
Means without the Spirit cannot Comfort, and the Spirit in the neglect of means will not;
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but when a man depends upon the Spirit in the use of means, then he is fit for comfort.
but when a man depends upon the Spirit in the use of means, then he is fit for Comfort.
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But if the heart be not broken, if sin be not a burthen, if the will be not bowed to Christ by converting Grace, it is not prepared nor fit for comfort;
But if the heart be not broken, if since be not a burden, if the will be not bowed to christ by converting Grace, it is not prepared nor fit for Comfort;
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the season of comfort is not yet.
the season of Comfort is not yet.
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And therefore to desire it without labouring for a meetness for it, is to be weary of the Spirits Yoke.
And Therefore to desire it without labouring for a meetness for it, is to be weary of the Spirits Yoke.
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Thirdly, Then a man is weary of the Spirits Yoke, when he uses improper remedies, skins over the wounds the Spirit makes in the soul with wrong Plaisters;
Thirdly, Then a man is weary of the Spirits Yoke, when he uses improper remedies, skins over the wounds the Spirit makes in the soul with wrong Plasters;
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turning from a loose conversation to a profession of Religion, and so by an empty form of godliness bringing in a delusive peace, to the undoing of his soul.
turning from a lose Conversation to a profession of Religion, and so by an empty from of godliness bringing in a delusive peace, to the undoing of his soul.
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Know this, That nothing can administer true quiet to a wounded conscience, but the bloud of Jesus, Rom. 5.1. It is the cunning of Satan to hurry a troubled Sinner to an empty profession of Religion, that so he may take upshort of Christ and conversion.
Know this, That nothing can administer true quiet to a wounded conscience, but the blood of jesus, Rom. 5.1. It is the cunning of Satan to hurry a troubled Sinner to an empty profession of Religion, that so he may take upshort of christ and conversion.
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He is for any work, but a saving work. Take heed therefore of using improper remedies for the cure of soul-wounds;
He is for any work, but a Saving work. Take heed Therefore of using improper remedies for the cure of soul-wounds;
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and (which is a necessary caution in this place) take heed of imprudent Guides,
and (which is a necessary caution in this place) take heed of imprudent Guides,
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and unskilful Conductors of thy soul in this Case. There needs one of a thousand to be an Interpreter in this matter.
and unskilful Conductors of thy soul in this Case. There needs one of a thousand to be an Interpreter in this matter.
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All that take upon them to be Preachers, are not fit for this work; they do not skill how to deal with a wounded conscience; All that take upon them to be Preachers, Are not fit for this work; they do not skill how to deal with a wounded conscience;
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some make the wound too wide, some bind it up too soon, some use improper remedies for healing.
Some make the wound too wide, Some bind it up too soon, Some use improper remedies for healing.
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There are many spiritual Mountebanks as well as natural, that poyson sick souls, as others do sick Patients.
There Are many spiritual Mountebanks as well as natural, that poison sick Souls, as Others do sick Patients.
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Of all things therefore take heed what spiritual Physicians you go to when you are under a wounded conscience, and sick of sin:
Of all things Therefore take heed what spiritual Physicians you go to when you Are under a wounded conscience, and sick of since:
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for he that shall bind where God looseth, or loose where God binds, is unskilful in the word of righteousness, and knows not how or when to apply either the terrours of the Law,
for he that shall bind where God loses, or lose where God binds, is unskilful in the word of righteousness, and knows not how or when to apply either the terrors of the Law,
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or the comforts of the Gospel.
or the comforts of the Gospel.
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Fourthly, Then a man is weary of the Spirits work, when he breaks off his Yoke. Such were they in Jer. 5.5. They have altogether broke the Yoke, and burst the bonds.
Fourthly, Then a man is weary of the Spirits work, when he breaks off his Yoke. Such were they in Jer. 5.5. They have altogether broke the Yoke, and burst the bonds.
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This is done by stifling the Spirits motions, refusing his counsels, blotting out the impressions he makes.
This is done by stifling the Spirits motions, refusing his Counsels, blotting out the impressions he makes.
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Indeed a state of conviction is not a state to continue in;
Indeed a state of conviction is not a state to continue in;
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therefore we ought to labour in the use of God's appointed means to get out of it.
Therefore we ought to labour in the use of God's appointed means to get out of it.
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Though it is a mercy to be brought under the Spirits bonds and bondage, yet the mercy is not with reference to the state it self, but to what follows;
Though it is a mercy to be brought under the Spirits bonds and bondage, yet the mercy is not with Referente to the state it self, but to what follows;
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therefore it is good to pass through it, but not to continue in it.
Therefore it is good to pass through it, but not to continue in it.
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Convictions are like travailing pangs, which are a mercy, as being greatly helpful to the forwarding the birth;
Convictions Are like travailing pangs, which Are a mercy, as being greatly helpful to the forwarding the birth;
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but if they continue ever long, they spend natural strength, and destroy the Mother and the Infant too.
but if they continue ever long, they spend natural strength, and destroy the Mother and the Infant too.
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Hence that of God to Ephraim, Hos. 13.13. The sorrows of a travailing woman shall come upon him, he is an unwise Son,
Hence that of God to Ephraim, Hos. 13.13. The sorrows of a travailing woman shall come upon him, he is an unwise Son,
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for he should not stay long in the place of breaking forth of Children. To stay long in the birth destroys both the birth and the Bearer too.for he should not stay long in the place of breaking forth of Children. To stay long in the birth Destroys both the birth and the Bearer too.
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The captive exile hasteneth that he may be loosed, and that he should not dye in the pit, Isai. 51.14.The captive exile hasteneth that he may be loosed, and that he should not die in the pit, Isaiah 51.14.
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But yet take heed of making more haste than good speed.
But yet take heed of making more haste than good speed.
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Though it is a Duty to labour to get from under the state of bondage, yet it is a sin to break the Yoke of the Spirit of bondage; therefore take heed of this.
Though it is a Duty to labour to get from under the state of bondage, yet it is a since to break the Yoke of the Spirit of bondage; Therefore take heed of this.
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The present Duty is to wait the Spirits season, To every thing there is a season;
The present Duty is to wait the Spirits season, To every thing there is a season;
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there is a time to kill, and a time to heal; a time to break down, and a time to build up: this is the Spirits season. there is a time to kill, and a time to heal; a time to break down, and a time to built up: this is the Spirits season.
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And then it follows, There is a time to weep, and a time to laugh; a time to mourn, and a time to dance: that is your season.
And then it follows, There is a time to weep, and a time to laugh; a time to mourn, and a time to dance: that is your season.
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His killing and breaking time, is your weeping and mourning time;
His killing and breaking time, is your weeping and mourning time;
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but when his healing time comes, then is your time to laugh and dance. Be willing therefore to be slain by the coming of the Commandment, and to lye dead under the Spirits wounds, till the healing and reviving time comes.
but when his healing time comes, then is your time to laugh and dance. Be willing Therefore to be slave by the coming of the Commandment, and to lie dead under the Spirits wounds, till the healing and reviving time comes.
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Is there not a promise that the Sun of righteousness shall arise with healing in his wings? and that he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoycing, bringing his sheavs with him? And therefore do not dare to use any indirect means in hopes of relief;
Is there not a promise that the Sun of righteousness shall arise with healing in his wings? and that he that Goes forth and weeps, bearing precious seed, shall doubtless come again with rejoicing, bringing his Sheaves with him? And Therefore do not Dare to use any indirect means in hope's of relief;
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he that would see a good issue of this work must stay the time;
he that would see a good issue of this work must stay the time;
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It is good that a man should both hope and quietly wait for the salvation of the Lord. It is good that a man should both hope and quietly wait for the salvation of the Lord.
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4. While you are under the Yoke of the Spirit, give diligence to make a right use of it, by improving your convictions while you are under them,
4. While you Are under the Yoke of the Spirit, give diligence to make a right use of it, by improving your convictions while you Are under them,
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lest the Spirit cease his work and leave you, and so your convictions die, and wither, and come to nothing.
lest the Spirit cease his work and leave you, and so your convictions die, and wither, and come to nothing.
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This is a very common case;
This is a very Common case;
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for whence is it that convictions do so seldom end in conversion? Many are convinced, and yet few converted:
for whence is it that convictions do so seldom end in conversion? Many Are convinced, and yet few converted:
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they have many and strong convictions, yet perish under them: they are made to see their lost estate, and yet never come to Jesus Christ.
they have many and strong convictions, yet perish under them: they Are made to see their lost estate, and yet never come to jesus christ.
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Now whence is this, but from the slighting and not improving their convictions? Of all duties therefore be sure make Conscience of this,
Now whence is this, but from the slighting and not improving their convictions? Of all duties Therefore be sure make Conscience of this,
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when the Spirit strives, then do you strive, when he works, then is your time to work. I pray consider four things.
when the Spirit strives, then do you strive, when he works, then is your time to work. I pray Consider four things.
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First, What a price to get wisdom this work of the Spirit puts into our hands:
First, What a price to get Wisdom this work of the Spirit puts into our hands:
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and shall it be a price in the hand of fools, that have no heart to it? no desire to obtain it? The strivings of the Spirit time your seasons of grace:
and shall it be a price in the hand of Fools, that have no heart to it? no desire to obtain it? The strivings of the Spirit time your seasons of grace:
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For though every day is a time to repent and believe in; yet a man hath not his special seasons and opportunities for this every day.
For though every day is a time to Repent and believe in; yet a man hath not his special seasons and opportunities for this every day.
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Opportunity is more than time, it is the nick and season of time, it is time fitted for action, a conjunction of time and means together to bring a thing about.
Opportunity is more than time, it is the neck and season of time, it is time fitted for actium, a conjunction of time and means together to bring a thing about.
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When God shews a man his undone condition by reason of sin, and makes a tender of Christ to him,
When God shows a man his undone condition by reason of since, and makes a tender of christ to him,
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and the Spirit strives with him to bring him to accept the tender, then is his season.
and the Spirit strives with him to bring him to accept the tender, then is his season.
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As the Lord said to David, 2 Sam. 5.24.
As the Lord said to David, 2 Sam. 5.24.
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When thou hearest the sound of a going in the tops of the mulberry-trees, then thou shalt bestir thy self, When thou Hearst the found of a going in the tops of the Mulberry trees, then thou shalt Bestir thy self,
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for then shall the Lord go out before thee. for then shall the Lord go out before thee.
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Secondly, Consider how easie the conversion is of those sinners that comply with and duly improve the seasons of the Spirit.
Secondly, Consider how easy the conversion is of those Sinners that comply with and duly improve the seasons of the Spirit.
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All things are easie in the Spirits seasons. Great births are brought forth with easie travail.
All things Are easy in the Spirits seasons. Great births Are brought forth with easy travail.
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How came Sarah, barren Sarah, to have a Son at ninety years old? why God came according to the time of life, and Isaac is born.
How Come Sarah, barren Sarah, to have a Son At ninety Years old? why God Come according to the time of life, and Isaac is born.
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So when the Spirit comes according to the time of life, when his season is to bring life to a dead Soul, then it lives;
So when the Spirit comes according to the time of life, when his season is to bring life to a dead Soul, then it lives;
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you must know that Isaac was not so much the Son of Abrahams loyns as of Gods promise, begotten by the Power of God making good the promise;
you must know that Isaac was not so much the Son of Abrahams loins as of God's promise, begotten by the Power of God making good the promise;
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and therefore called a child of promise, Gal, 4.28. So is every Believer;
and Therefore called a child of promise, Gall, 4.28. So is every Believer;
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born, not of the will of the flesh, but of God. By the power of God put forth through the promise. born, not of the will of the Flesh, but of God. By the power of God put forth through the promise.
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And hence all things in conversion become easie.
And hence all things in conversion become easy.
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How difficult soever they are to the Creature, yet in the Spirits season they are easie, because of a Divine power.
How difficult soever they Are to the Creature, yet in the Spirits season they Are easy, Because of a Divine power.
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How hard a work is it to repent and turn from sin! a very difficult duty;
How hard a work is it to Repent and turn from since! a very difficult duty;
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therefore compared to cutting off a limb: But yet in the Spirits season how easie is it.
Therefore compared to cutting off a limb: But yet in the Spirits season how easy is it.
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Zacheus, says Christ, make haste, and come down: here is the season of Christ upon his Soul; Zacchaeus, Says christ, make haste, and come down: Here is the season of christ upon his Soul;
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and how easily is his repentance brought about.
and how Easily is his Repentance brought about.
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Behold, Lord, the half of my goods I give to the poor, and if I have taken ought fiom any man by false accusation, I restore him fourfold. Behold, Lord, the half of my goods I give to the poor, and if I have taken ought fiom any man by false accusation, I restore him fourfold.
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How hard a work is the work of believing! no duty more difficult.
How hard a work is the work of believing! no duty more difficult.
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It is easier to keep all the commands of the Law, than that one command of believing:
It is Easier to keep all the commands of the Law, than that one command of believing:
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And yet when the season of the Spirit comes, how easie is it.
And yet when the season of the Spirit comes, how easy is it.
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For now all things concur to bring it about, the Commandment comes, the eyes are opened,
For now all things concur to bring it about, the Commandment comes, the eyes Are opened,
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sin is made burdensom, the need of Christ is felt, and by these means the Spirit draws, and then the sinner runs.
since is made burdensome, the need of christ is felt, and by these means the Spirit draws, and then the sinner runs.
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Ah how easie are all things in conversion made by the Spirits seasons to the Soul that complies with them and improves them!
Ah how easy Are all things in conversion made by the Spirits seasons to the Soul that complies with them and improves them!
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Thirdly, Consider this is the highest and last of means for conversion. (1) It is the highest, it is that which puts efficacy into all other means, which without it can operate nothing.
Thirdly, Consider this is the highest and last of means for conversion. (1) It is the highest, it is that which puts efficacy into all other means, which without it can operate nothing.
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It is that which can make the weakest means as successful against the proudest lusts,
It is that which can make the Weakest means as successful against the proudest Lustiest,
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as the Rams horns were against Jericho, though her walls reached to Heaven. (2) It is the last means that God ever uses to convert sinners, he hath appointed no other means to succeed this;
as the Rams horns were against Jericho, though her walls reached to Heaven. (2) It is the last means that God ever uses to convert Sinners, he hath appointed no other means to succeed this;
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and therefore if you sin against your convictions you quench the Spirit, and he may be so quenched as never to be kindled again,
and Therefore if you sin against your convictions you quench the Spirit, and he may be so quenched as never to be kindled again,
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and then your conversion becomes a thing impossible. And therefore
and then your conversion becomes a thing impossible. And Therefore
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Fourthly, Consider what a mischief it brings upon you not to improve the convictions of the Spirit.
Fourthly, Consider what a mischief it brings upon you not to improve the convictions of the Spirit.
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Is it not a mischief when all the Ordinances and means of Grace are rendred fruitless and unsuccessful? This is an effect of not improving the Spirits convictions.
Is it not a mischief when all the Ordinances and means of Grace Are rendered fruitless and unsuccessful? This is an Effect of not improving the Spirits convictions.
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Nay, is it not a mischief to turn the edge of that Word against your Souls, that was designed against your sins? This is a fruit of not improving the Spirits convictions.
Nay, is it not a mischief to turn the edge of that Word against your Souls, that was designed against your Sins? This is a fruit of not improving the Spirits convictions.
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Is it not a mischief when the heart grows harder and harder under softning means? This is a fruit of not improving the Spirits convictions.
Is it not a mischief when the heart grows harder and harder under softening means? This is a fruit of not improving the Spirits convictions.
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Is it not a mischief to be delivered up to a cannot in believing? Why he that improves not the convictions of the Spirit, provokes him finally to depart,
Is it not a mischief to be Delivered up to a cannot in believing? Why he that improves not the convictions of the Spirit, provokes him finally to depart,
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and then the sinner is delivered up to a cannot in believing. Therefore they could not believe, Joh. 12.39. Is it not a mischief when the Oath of God seals up a persons, or a peoples destruction? Why thus it is when the convictions of the Spirit are not improved.
and then the sinner is Delivered up to a cannot in believing. Therefore they could not believe, John 12.39. Is it not a mischief when the Oath of God Seals up a Persons, or a peoples destruction? Why thus it is when the convictions of the Spirit Are not improved.
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I sware in my wrath that they should not enter into my rest, Psal. 95.11.I sware in my wrath that they should not enter into my rest, Psalm 95.11.
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And who were these? They were a people that had long resisted the strivings of the Spirit.
And who were these? They were a people that had long resisted the strivings of the Spirit.
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O therefore be diligent to improve your convictions while you are under them.
Oh Therefore be diligent to improve your convictions while you Are under them.
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And if you ask me how they must be improved? I shall give only this one answer: and that is
And if you ask me how they must be improved? I shall give only this one answer: and that is
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By hastening to Jesus Christ for pardoning and converting Grace.
By hastening to jesus christ for pardoning and converting Grace.
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You never improve your convictions aright till you are brought by them to a saving close with Jesus Christ.
You never improve your convictions aright till you Are brought by them to a Saving close with jesus christ.
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In conviction of sin the Soul is pursued with the avenger of blood, and if he overtakes him, he slays him:
In conviction of since the Soul is pursued with the avenger of blood, and if he overtakes him, he slays him:
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there is no escaping but by fleeing to the City of refuge. So Christ is called, Heb. 6.18.
there is no escaping but by fleeing to the city of refuge. So christ is called, Hebrew 6.18.
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the word NONLATINALPHABET there used, doth import two things; (1) An apprehension and sense of impendent danger putting a man upon flight for deliverance,
the word there used, does import two things; (1) an apprehension and sense of impendent danger putting a man upon flight for deliverance,
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lest the evil feared should overtake him. (2) Speed and diligence in that flight to the place where he expects to find succour and safety.
lest the evil feared should overtake him. (2) Speed and diligence in that flight to the place where he expects to find succour and safety.
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And where is the place of safety for a sinner under guilt, and pursued by the Curse of the Law,
And where is the place of safety for a sinner under guilt, and pursued by the Curse of the Law,
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and dread of the wrath of God, but only in the Lord Jesus Christ? Hence is that counsel of the Holy Ghost, Turn ye to the strong hold ye prisoners of hope, Zech. 9.12. O make haste to Jesus Christ, so did Zacheus when Christ called him, Luke 19.5.
and dread of the wrath of God, but only in the Lord jesus christ? Hence is that counsel of the Holy Ghost, Turn you to the strong hold you Prisoners of hope, Zechariah 9.12. O make haste to jesus christ, so did Zacchaeus when christ called him, Lycia 19.5.
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He made haste, and came down and received him joyfully, v. 6.He made haste, and Come down and received him joyfully, v. 6.
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You that are young, and have had early strivings of the Spirit, early convictions of sin, see that ye improve them by an early seeking after Jesus Christ, otherwise the Spirit may cease striving,
You that Are young, and have had early strivings of the Spirit, early convictions of since, see that you improve them by an early seeking After jesus christ, otherwise the Spirit may cease striving,
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and depart and never return again; thy convictions may die and never revive again;
and depart and never return again; thy convictions may die and never revive again;
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thy day of Grace may be sinned away, and then it can never be recalled again.
thy day of Grace may be sinned away, and then it can never be Recalled again.
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Other things a man may lose, and recover them again. He may lose his health, and recover it again;
Other things a man may loose, and recover them again. He may loose his health, and recover it again;
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he may lose his estate, and recover it again;
he may loose his estate, and recover it again;
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but if thy day of Grace be once lost, thou canst never recover that again, no, not for any price, thou canst not pray it back again, nor weep it back again.
but if thy day of Grace be once lost, thou Canst never recover that again, no, not for any price, thou Canst not pray it back again, nor weep it back again.
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Esau 's tears come too late, Heb. 12.17. no sorrow, no repentance will recover it;Esau is tears come too late, Hebrew 12.17. no sorrow, no Repentance will recover it;
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and therefore blessed are they that have improved the Yoke of the Spirit into a saving union with Jesus Christ, that by being made to feel the burden of sin,
and Therefore blessed Are they that have improved the Yoke of the Spirit into a Saving Union with jesus christ, that by being made to feel the burden of since,
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and the weight of Gods wrath, and so seeing their lost and undone state as in themselves, have been outed of themselves,
and the weight of God's wrath, and so seeing their lost and undone state as in themselves, have been outed of themselves,
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and made willing to accept of Christ upon Gods conditions, and in Gods season, and so have believed in him to the saving of their Souls.
and made willing to accept of christ upon God's conditions, and in God's season, and so have believed in him to the Saving of their Souls.
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CHAP. V. The Doctrine laid down, Christ hath his Yoke. What it is. The Nature and Properties of this Yoke.
CHAP. V. The Doctrine laid down, christ hath his Yoke. What it is. The Nature and Properties of this Yoke.
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Why the Commands of Christ are called a Yoke.
Why the Commands of christ Are called a Yoke.
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WHen I entred upon these words the last year on this occasion, I told you of a threefold Yoke, that it is good for a man to bear in his youth. The Yoke of Affliction.
WHen I entered upon these words the last year on this occasion, I told you of a threefold Yoke, that it is good for a man to bear in his youth. The Yoke of Affliction.
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The Yoke of Conviction by the Spirit. The Yoke of Subjection to Jesus Christ.
The Yoke of Conviction by the Spirit. The Yoke of Subjection to jesus christ.
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The Yoke of Affliction I have spoken to, and shewed you the good of bearing that betimes.
The Yoke of Affliction I have spoken to, and showed you the good of bearing that betimes.
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I have also spoken of the Yoke of Conviction of sin, and have shewed you that every one that would be saved, must come under this Yoke of the Spirit;
I have also spoken of the Yoke of Conviction of since, and have showed you that every one that would be saved, must come under this Yoke of the Spirit;
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and that this Yoke is necessary to prepare the Soul for the Yoke of Christ. I now therefore am to speak of this Yoke. And the Doctrine upon which I shall found my discourse shall be this.
and that this Yoke is necessary to prepare the Soul for the Yoke of christ. I now Therefore am to speak of this Yoke. And the Doctrine upon which I shall found my discourse shall be this.
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Doct. That it is good for young ones to come under the Yoke of Christ betimes.
Doct. That it is good for young ones to come under the Yoke of christ betimes.
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I shall speak to the Doctrine in these parts. 1. That Jesus Christ hath his Yoke.
I shall speak to the Doctrine in these parts. 1. That jesus christ hath his Yoke.
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2. Why are the Commands of Christ called a Yoke?
2. Why Are the Commands of christ called a Yoke?
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3. Why is it the concernment of every one to take up the Yoke of Christ in his Youth?
3. Why is it the concernment of every one to take up the Yoke of christ in his Youth?
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4. Remove some stumbling blocks out of the way of this duty. 5. Bring home all to our selves by application.
4. Remove Some stumbling blocks out of the Way of this duty. 5. Bring home all to our selves by application.
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1. That Jesus Christ hath his Yoke. For he is a King, as well as a Priest and a Prophet. As he redeemed us by his Blood,
1. That jesus christ hath his Yoke. For he is a King, as well as a Priest and a Prophet. As he redeemed us by his Blood,
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so he rules us by his Power.
so he rules us by his Power.
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As he is a Priest upon his Throne, so he sits and rules upon his Throne. And therefore in Revel. 1.13. he is described as cloathed with a garment down to the foot, and girt about the paps with a golden girdle.
As he is a Priest upon his Throne, so he sits and rules upon his Throne. And Therefore in Revel. 1.13. he is described as clothed with a garment down to the foot, and girded about the paps with a golden girdle.
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These long garments were especially used by two sorts of persons, Kings and Priests (as you may see by comparing Isai. 22.21. with Mark 12.38.) So that it sets out his Dominion joyntly with his Satisfaction and Intercession. These Offices are for ever united in Christ;
These long garments were especially used by two sorts of Persons, Kings and Priests (as you may see by comparing Isaiah 22.21. with Mark 12.38.) So that it sets out his Dominion jointly with his Satisfaction and Intercession. These Offices Are for ever united in christ;
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they may be distinguished, but cannot be divided. He is a Priest to none where he is not a King;
they may be distinguished, but cannot be divided. He is a Priest to none where he is not a King;
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there can be no sharing in his Mercy but by submitting to his Authority. The benefit of his Death and Blood is limited to the acknowledgment of his Scepter.
there can be no sharing in his Mercy but by submitting to his authority. The benefit of his Death and Blood is limited to the acknowledgment of his Sceptre.
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Where Christ cannot be a Head, he will not be a help; where he cannot rule, he will not relieve; where he can be no King, he will be no Jesus. Those mine enemies that would not that I should reign over them, bring hither,
Where christ cannot be a Head, he will not be a help; where he cannot Rule, he will not relieve; where he can be no King, he will be no jesus. Those mine enemies that would not that I should Reign over them, bring hither,
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and slay them before me, Luke 19.27. Slight his Power, and you incur his displeasure; reject his Authority, and you become Traitors to his Crown;and slay them before me, Lycia 19.27. Slight his Power, and you incur his displeasure; reject his authority, and you become Traitors to his Crown;
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and that is death without mercy. He pardons none whom he doth not rule, saves none that do not submit. But here are two Questions.
and that is death without mercy. He Pardons none whom he does not Rule, saves none that do not submit. But Here Are two Questions.
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1. What is this Yoke of Christ? 2. Why is it called a Yoke?
1. What is this Yoke of christ? 2. Why is it called a Yoke?
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Quest. 1. What is this Yoke of Christ?Quest. 1. What is this Yoke of christ?
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Answ. It consists of his Commands, especially those Conditions which the Lord Christ puts upon every soul in order to the obtaining of that Salvation and Glory which he hath purchased.Answer It consists of his Commands, especially those Conditions which the Lord christ puts upon every soul in order to the obtaining of that Salvation and Glory which he hath purchased.
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For Christ hath not so purchased Salvation for any, as that they should be saved meerly upon the account of his Death.
For christ hath not so purchased Salvation for any, as that they should be saved merely upon the account of his Death.
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There were certain Terms and Conditions of Salvation agreed upon between the Father and the Son in that Covenant of Redemption that passed between them,
There were certain Terms and Conditions of Salvation agreed upon between the Father and the Son in that Covenant of Redemption that passed between them,
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and none can be saved by all which Christ hath done and suffered, but upon these Conditions,
and none can be saved by all which christ hath done and suffered, but upon these Conditions,
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and they are, Self-denial, Faith, Repentance, taking up the Cross, Obedience, all the necessary duties of Religion.
and they Are, Self-denial, Faith, Repentance, taking up the Cross, obedience, all the necessary duties of Religion.
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These are the unalterable Conditions of Life and Salvation; and these Conditions of Salvation are the Yoke of Christ.
These Are the unalterable Conditions of Life and Salvation; and these Conditions of Salvation Are the Yoke of christ.
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Take my yoke upon you, Mat. 11.29.Take my yoke upon you, Mathew 11.29.
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And this Yoke is variously expressed in Scripture, sometimes it is called a Way: The way of the Lord, Prov. 10.29. The way of righteousness, Prov. 8.20. The way of holiness, Isai. 35.8. The good old way, Jer. 6.16. The way everlasting, Psal. 139.24. Sometimes it is called a Burden, Mat. 11.30. Revel. 2.24. Sometimes it is called a Rule, Gal. 6.16. Phil. 3.16.
And this Yoke is variously expressed in Scripture, sometime it is called a Way: The Way of the Lord, Curae 10.29. The Way of righteousness, Curae 8.20. The Way of holiness, Isaiah 35.8. The good old Way, Jer. 6.16. The Way everlasting, Psalm 139.24. Sometime it is called a Burden, Mathew 11.30. Revel. 2.24. Sometime it is called a Rule, Gal. 6.16. Philip 3.16.
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But most commonly this Yoke is called a Law, and so points to the Soveraignty of God over man in common with the rest of the Creatures.
But most commonly this Yoke is called a Law, and so points to the Sovereignty of God over man in Common with the rest of the Creatures.
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For all Creatures that ever God made are under a Law. The most glorious part of the Creation of God was the humane Nature of Christ,
For all Creatures that ever God made Are under a Law. The most glorious part of the Creation of God was the humane Nature of christ,
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and yet that was made in a state of subjection to a Law; Made under the Law, Gal. 4.4. The Scriptures speak of three Heavens, the airy Heaven, the starry Heaven, and the third Heaven, called the Heaven of heavens, Deut. 10.14. and all the Creatures in each Heaven are under a Law.
and yet that was made in a state of subjection to a Law; Made under the Law, Gal. 4.4. The Scriptures speak of three Heavens, the airy Heaven, the starry Heaven, and the third Heaven, called the Heaven of heavens, Deuteronomy 10.14. and all the Creatures in each Heaven Are under a Law.
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Look into the Heaven of heavens, there dwell the Angels and blessed Spirits in a state of Glory,
Look into the Heaven of heavens, there dwell the Angels and blessed Spirits in a state of Glory,
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but yet it is a state of subjection and obedience; they are all under a Law; they have many immunities we have not.
but yet it is a state of subjection and Obedience; they Are all under a Law; they have many immunities we have not.
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They are freed from all infirmities of the flesh, from the necessities of meat and drink, freed from dying;
They Are freed from all infirmities of the Flesh, from the necessities of meat and drink, freed from dying;
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but they are not freed from homage and duty to God. They are under a Law there: Psal. 103.20. Bless the Lord ye his Angels that excel in strength, that do his commandments, hearkening to the voice of his word.
but they Are not freed from homage and duty to God. They Are under a Law there: Psalm 103.20. Bless the Lord you his Angels that excel in strength, that do his Commandments, Harkening to the voice of his word.
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Their state of Happiness doth not exempt them from obedience, therefore they owne themselves our fellow-servants, Revel. 19.10.
Their state of Happiness does not exempt them from Obedience, Therefore they own themselves our Fellow servants, Revel. 19.10.
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I am thy fellow-servant: And that petition in the Lords Prayer, Thy will be done in earth as it is in heaven, shews that they are under a Law of obedience, though in a glorified state. I am thy Fellow servant: And that petition in the lords Prayer, Thy will be done in earth as it is in heaven, shows that they Are under a Law of Obedience, though in a glorified state.
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Look into the starry Heaven, and all the Host there are under a Law;
Look into the starry Heaven, and all the Host there Are under a Law;
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Sun, Moon, and Stars observe their courses, and vary not from their appointed motions, He hath made a decree which shall not pass, Psal. 148.6. Look into the lower Heaven, and you shall find a governing Law there: Psal. 148.8. Fire and hail, snow and vapor, stormy wind fulfilling his word. Sun, Moon, and Stars observe their courses, and vary not from their appointed motions, He hath made a Decree which shall not pass, Psalm 148.6. Look into the lower Heaven, and you shall find a governing Law there: Psalm 148.8. Fire and hail, snow and vapor, stormy wind fulfilling his word.
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Who can govern the wind that blows where it lists? or give a Law to an unruly tempest, that bears down all before it? and yet these fulfil his word.
Who can govern the wind that blows where it lists? or give a Law to an unruly tempest, that bears down all before it? and yet these fulfil his word.
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He makes the storm a calm, Psal. 107.29. Look lower to that raging and unruly Element, the Sea;He makes the storm a Cam, Psalm 107.29. Look lower to that raging and unruly Element, the Sea;
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no Potentate on Earth can bridle one wave.
no Potentate on Earth can bridle one wave.
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Xerxes presumed he could tame the Hellespont, but it knew not his power, nor felt his wrath;Xerxes presumed he could tame the Hellespont, but it knew not his power, nor felt his wrath;
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neither could his three hundred stripes allay the fury of its waves, nor his fetters, thrown in, bind it from raging.
neither could his three hundred stripes allay the fury of its waves, nor his fetters, thrown in, bind it from raging.
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It is storied of Canutus our Danish King, that when his Courtiers would have flattered him into a belief of a kind of Omnipotency in him, he caused his Chair to be set by the Sea-shore at time of flood,
It is storied of Canute our Danish King, that when his Courtiers would have flattered him into a belief of a kind of Omnipotency in him, he caused his Chair to be Set by the Seashore At time of flood,
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and sitting down commands the Sea thus, I charge thee come not upon my Land, nor wet my Robes.
and sitting down commands the Sea thus, I charge thee come not upon my Land, nor wet my Robes.
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But the Sea coming on, without regard to his Command, made him glad to retreat, whereupon he crys out, How vain and weak is the power of Princes.
But the Sea coming on, without regard to his Command, made him glad to retreat, whereupon he cries out, How vain and weak is the power of Princes.
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None but God can set bars and doors to it, as it is Job 38.10. And what are these bars and doors? not the sands, nor banks, nor rocks,
None but God can Set bars and doors to it, as it is Job 38.10. And what Are these bars and doors? not the sands, nor banks, nor Rocks,
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so much as the Law of Heaven; for so it follows in the next words, Hitherto shalt thou come, but no further,
so much as the Law of Heaven; for so it follows in the next words, Hitherto shalt thou come, but no further,
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and here shall thy proud waves be staid, v. 11. This is the bound it can't pass over, other banks and bounds it can,and Here shall thy proud waves be stayed, v. 11. This is the bound it can't pass over, other banks and bounds it can,
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and hath passed, as in Noahs Deluge, History reports of many sad inundations of the Sea, no bound can hold it but this Law of Heaven:
and hath passed, as in Noahs Deluge, History reports of many sad inundations of the Sea, no bound can hold it but this Law of Heaven:
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Thou hast set a bound that the waters may not pass over, that they turn not again to cover the earth, Psal. 104.9.Thou hast Set a bound that the waters may not pass over, that they turn not again to cover the earth, Psalm 104.9.
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So that all Creatures are under a Law according to which all their motions are guided and governed.
So that all Creatures Are under a Law according to which all their motions Are guided and governed.
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Now these Laws differ according to the differing nature of the Creatures that are under them, all are not capable of Moral government,
Now these Laws differ according to the differing nature of the Creatures that Are under them, all Are not capable of Moral government,
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but Man is, being a creature fitted with intellective and elective powers;
but Man is, being a creature fitted with intellective and elective Powers;
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Therefore the Law by which he is governed is the Moral Law, with the superaddition of Gods revealed will to all that are under the Gospel.
Therefore the Law by which he is governed is the Moral Law, with the superaddition of God's revealed will to all that Are under the Gospel.
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And the will of God is revealed two ways, in his Word, and in his Works. The one is voluntas de nobis, Gods will concerning us:
And the will of God is revealed two ways, in his Word, and in his Works. The one is Voluntas de nobis, God's will Concerning us:
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The other is voluntas in nobis, his will in us, to be done by us;
The other is Voluntas in nobis, his will in us, to be done by us;
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in the one consists our active obedience, in the other our passive; active obedience respects his Precepts, passive respects his Providences; and obedience is as truly manifested in the one, as in the other;
in the one consists our active Obedience, in the other our passive; active Obedience respects his Precepts, passive respects his Providences; and Obedience is as truly manifested in the one, as in the other;
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in patience as in Holiness; for as in Holiness we owne God as the supreme Law-giver, so in patience we owne him as the supreme Lord, who hath absolute Dominion over all Creatures and all Events.
in patience as in Holiness; for as in Holiness we own God as the supreme Lawgiver, so in patience we own him as the supreme Lord, who hath absolute Dominion over all Creatures and all Events.
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And this is the Yoke of Jesus Christ.
And this is the Yoke of jesus christ.
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And it hath six essential Properties belonging to it, which do so describe the Nature of it,
And it hath six essential Properties belonging to it, which do so describe the Nature of it,
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as that it may be distinguished from all other Yokes. First, It is a pure Yoke: and needs it must;
as that it may be distinguished from all other Yokes. First, It is a pure Yoke: and needs it must;
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for it is a Yoke put on us by that Law which is a Transcript of the Holiness of God.
for it is a Yoke put on us by that Law which is a Transcript of the Holiness of God.
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The Apostle James calls it, pure Religion, Jam. 1.27. And it is so, whether you look to its Precepts or its Promises.
The Apostle James calls it, pure Religion, Jam. 1.27. And it is so, whither you look to its Precepts or its Promises.
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First, To its Precepts, The commandment of the Lord is pure, Psal. 19.8. Holy, just, and good, Rom. 7.12. No Doctrine so holy, no Precepts so pure. Secondly, To its Promises: They are pure Promises.
First, To its Precepts, The Commandment of the Lord is pure, Psalm 19.8. Holy, just, and good, Rom. 7.12. No Doctrine so holy, no Precepts so pure. Secondly, To its Promises: They Are pure Promises.
ord, p-acp po31 n2, dt n1 pp-f dt n1 vbz j, np1 crd. j, j, cc j, np1 crd. dx n1 av j, dx n2 av j. ord, p-acp po31 vvz: pns32 vbr j vvz.
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First, In regard of the matter of them:
First, In regard of the matter of them:
ord, p-acp n1 pp-f dt n1 pp-f pno32:
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they do not flatter us with sensual delights and brutish pleasures, but secure to us an undefiled inheritance; not a Turkish Paradise full of swinish sensualities,
they do not flatter us with sensual delights and brutish pleasures, but secure to us an undefiled inheritance; not a Turkish Paradise full of swinish Sensualities,
pns32 vdb xx vvi pno12 p-acp j n2 cc j n2, p-acp j p-acp pno12 dt j n1; xx dt jp n1 j pp-f j n2,
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but a sinless felicity made up of visions of God and likeness to him.
but a sinless felicity made up of visions of God and likeness to him.
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Secondly, In regard of the end and design of them, which is to purifie the heart,
Secondly, In regard of the end and Design of them, which is to purify the heart,
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and promote the sanctification of the whole man.
and promote the sanctification of the Whole man.
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He hath given us exceeding great and precious promises, that by these you might be partakers of the divine nature, 1 Pet. 1.4. No Religion in the World can rightfully lay a claim to this Character of a pure Religion, but the Christian Reformed Religion.He hath given us exceeding great and precious promises, that by these you might be partakers of the divine nature, 1 Pet. 1.4. No Religion in the World can rightfully lay a claim to this Character of a pure Religion, but the Christian Reformed Religion.
pns31 vhz vvn pno12 av-vvg j cc j n2, cst p-acp d pn22 vmd vbi n2 pp-f dt j-jn n1, vvn np1 crd. dx n1 p-acp dt n1 vmb av-j vvi dt n1 p-acp d n1 pp-f dt j n1, p-acp dt njp vvn n1.
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Compare it with the Religion of the Jews, the most like to be a perfect Religion of any,
Compare it with the Religion of the jews, the most like to be a perfect Religion of any,
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because it was a Religion of Gods setting up;
Because it was a Religion of God's setting up;
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but yet that had its imperfections, their Sacrifices, wherein it chiefly consisted, could not make the comers thereto perfect;
but yet that had its imperfections, their Sacrifices, wherein it chiefly consisted, could not make the comers thereto perfect;
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and therefore it is done away.
and Therefore it is done away.
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Compare it with the Religion of the Heathens: And how corrupt hath that been in all ages and in all parts? What a numberless number of Gods have been found among them ? Some worshipping dead men for Gods . Some worshipping dumb Creatures .
Compare it with the Religion of the heathens: And how corrupt hath that been in all ages and in all parts? What a numberless number of God's have been found among them? some worshipping dead men for God's. some worshipping dumb Creatures.
vvb pn31 p-acp dt n1 pp-f dt n2-jn: cc c-crq j vhz d vbn p-acp d n2 cc p-acp d n2? q-crq dt j n1 pp-f n2 vhb vbn vvn p-acp pno32? d vvg j n2 p-acp npg1. d vvg j n2.
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Some worshipping Sun, Moon, and Stars . Some worshipping Herbs and Plants.
some worshipping Sun, Moon, and Stars. some worshipping Herbs and Plants.
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And some worshipping Devils, it is a filthy Religion making Gods of them who made themselves Devils .
And Some worshipping Devils, it is a filthy Religion making God's of them who made themselves Devils.
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Compare it with the Mahumetan Religion, and what is that, but a mixture of Jewish, Heathenish,
Compare it with the Mahometan Religion, and what is that, but a mixture of Jewish, Heathenish,
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and Popish vanities, little of truth to be found in it. A Religion not known in the World till 600 years after Christ .
and Popish vanities, little of truth to be found in it. A Religion not known in the World till 600 Years After christ.
cc j n2, j pp-f n1 pc-acp vbi vvn p-acp pn31. dt n1 xx vvn p-acp dt n1 p-acp crd n2 p-acp np1.
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A Religion devised by Mahomet that Impostor, and made up for the most part of foolish Precepts,
A Religion devised by Mahomet that Impostor, and made up for the most part of foolish Precepts,
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and as ridiculous rewards , designed chiefly to gratifie the flesh.
and as ridiculous rewards, designed chiefly to gratify the Flesh.
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Compare it with the Popish Religion, and how much more pure is it than that both in Doctrine, Worship, and Discipline? Their Doctrine is impure:
Compare it with the Popish Religion, and how much more pure is it than that both in Doctrine, Worship, and Discipline? Their Doctrine is impure:
vvb pn31 p-acp dt j n1, cc c-crq av-d av-dc j vbz pn31 av cst d p-acp n1, n1, cc n1? po32 n1 vbz j:
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It is in many things contrary to the Scriptures, as about Venial sins, Merits of Works, Supererogation, forbidding to Marry, their seven Sacraments, Purgatory, &c.
It is in many things contrary to the Scriptures, as about Venial Sins, Merits of Works, Supererogation, forbidding to Marry, their seven Sacraments, Purgatory, etc.
pn31 vbz p-acp d n2 j-jn p-acp dt n2, c-acp p-acp j n2, n2 pp-f vvz, n1, vvg pc-acp vvi, po32 crd n2, n1, av
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And in some things it is contrary to reason and sense, as in that ridiculous Doctrine of Transubstantiation.
And in Some things it is contrary to reason and sense, as in that ridiculous Doctrine of Transubstantiation.
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Their Worship is impure, witness their Prayers to Saints and Angels; their Image-worship, their making their publick Prayers in a Language the people understand not;
Their Worship is impure, witness their Prayers to Saints and Angels; their Image-worship, their making their public Prayers in a Language the people understand not;
po32 vvb vbz j, vvb po32 n2 p-acp n2 cc n2; po32 n1, po32 n-vvg po32 j n2 p-acp dt n1 dt n1 vvb xx;
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their Masses, their denying the Cup in the Lords Supper to the people. Their Discipline is impure;their Masses, their denying the Cup in the lords Supper to the people. Their Discipline is impure;
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for whereas the Church is to be governed by Christ his Laws only, they have contrived a Discipline of their own,
for whereas the Church is to be governed by christ his Laws only, they have contrived a Discipline of their own,
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and make their Canons and Constitutions to take place of the appointments of Jesus Christ;
and make their Canonas and Constitutions to take place of the appointments of jesus christ;
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thus the man of sin sits as God in the temple of God, 1 Thess. 4.4.
thus the man of since sits as God in the temple of God, 1 Thess 4.4.
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O what a corrupt, filthy Religion is that of Rome! an intolerable Yoke, and therefore our Forefathers did righteously cast it off,
O what a corrupt, filthy Religion is that of Room! an intolerable Yoke, and Therefore our Forefathers did righteously cast it off,
sy r-crq dt j, j n1 vbz d pp-f vvb! dt j vvi, cc av po12 n2 vdd av-j vvi pn31 a-acp,
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and never let us their children any more put it on.
and never let us their children any more put it on.
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Secondly, This Yoke of Christ is a spiritual Yoke, it reacheth the soul as well as the senses.Secondly, This Yoke of christ is a spiritual Yoke, it reaches the soul as well as the Senses.
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There is an intra as well as an extra, an internal power binding the heart, as well as an external that aweth the outward man.
There is an intra as well as an extra, an internal power binding the heart, as well as an external that aweth the outward man.
pc-acp vbz dt fw-la a-acp av c-acp dt fw-la, dt j n1 vvg dt n1, c-acp av c-acp dt j cst vvz dt j n1.
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The Laws of men have no spiritual power, they govern the outward man, but can't reach to the heart and conscience.
The Laws of men have no spiritual power, they govern the outward man, but can't reach to the heart and conscience.
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A man may love sin, meditate mischief, think treason, and yet liable to no humane Law without overt-acts:
A man may love since, meditate mischief, think treason, and yet liable to no humane Law without overt-acts:
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But Christ's Law reaches the inwards, it is the discerner of the thoughts and intents of the heart.
But Christ's Law reaches the inward, it is the discerner of the thoughts and intents of the heart.
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It binds the soul to its behaviour, as well as the senses:
It binds the soul to its behaviour, as well as the Senses:
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so that a man may be a transgressor of the Law, though he refrains all open wickedness.
so that a man may be a transgressor of the Law, though he refrains all open wickedness.
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For the Law is spiritual, Rom. 7.14.
For the Law is spiritual, Rom. 7.14.
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and therefore requires not only outward obedience in word and deed, but inward, in mind and heart.
and Therefore requires not only outward Obedience in word and deed, but inward, in mind and heart.
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Thirdly, It is a strict and absolute Yoke, it lays the soul under an absolute subjection, allows of nothing to be done but what is according to the will of God;Thirdly, It is a strict and absolute Yoke, it lays the soul under an absolute subjection, allows of nothing to be done but what is according to the will of God;
ord, pn31 vbz dt j cc j n1, pn31 vvz dt n1 p-acp dt j n1, vvz pp-f pix pc-acp vbi vdn p-acp r-crq vbz vvg p-acp dt n1 pp-f np1;
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what God doth either command or warrant; nor doth it abate ought of what God would have performed.
what God does either command or warrant; nor does it abate ought of what God would have performed.
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Though the Grace of the Gospel passes by many sins, the free gift is of many offences to justification, yet the Precepts of the Gospel allow of no sin:
Though the Grace of the Gospel passes by many Sins, the free gift is of many offences to justification, yet the Precepts of the Gospel allow of no since:
cs dt vvb pp-f dt n1 vvz p-acp d n2, dt j n1 vbz pp-f d n2 p-acp n1, av dt n2 pp-f dt n1 vvb pp-f dx n1:
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Though the young Man kept many commands, yet because he failed in one thing (one thing thou lackest) all was nothing.
Though the young Man kept many commands, yet Because he failed in one thing (one thing thou Lackest) all was nothing.
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The Covenant of Works did not require a more strict obedience, when it was for life, The Covenant of Works did not require a more strict Obedience, when it was for life,
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than the Law of Christ doth. It leaves the Creature no liberty for the least sin.
than the Law of christ does. It leaves the Creature no liberty for the least since.
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It is a yoke of absolute subjection without conditions or reserves;
It is a yoke of absolute subjection without conditions or reserves;
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and when we give up our selves to the government of the Divine will, it is to a subjection that is absolute;
and when we give up our selves to the government of the Divine will, it is to a subjection that is absolute;
cc c-crq pns12 vvb a-acp po12 n2 p-acp dt n1 pp-f dt j-jn n1, pn31 vbz p-acp dt n1 cst vbz j;
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we are to have no other God, he is to be Lord alone. If you have a servant,
we Are to have no other God, he is to be Lord alone. If you have a servant,
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and bid him do this or that, it may be he will tell you, it is not my work, it was none of my bargain;
and bid him do this or that, it may be he will tell you, it is not my work, it was none of my bargain;
cc vvb pno31 vdi d cc d, pn31 vmb vbi pns31 vmb vvi pn22, pn31 vbz xx po11 n1, pn31 vbds pi pp-f po11 n1;
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I am content to serve in the Chamber, but not in the Kitchin; or to be your Steward, but not to serve in the Stable.
I am content to serve in the Chamber, but not in the Kitchen; or to be your Steward, but not to serve in the Stable.
pns11 vbm j pc-acp vvi p-acp dt n1, cc-acp xx p-acp dt n1; cc pc-acp vbi po22 n1, cc-acp xx pc-acp vvi p-acp dt j.
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But the yoke of Christ admits of none of these conditions, for the Law is indivisible.
But the yoke of christ admits of none of these conditions, for the Law is indivisible.
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You may number the commands, but you may not divide them, for they are but the various significations of the same Divine will.
You may number the commands, but you may not divide them, for they Are but the various significations of the same Divine will.
pn22 vmb vvi dt n2, cc-acp pn22 vmb xx vvi pno32, c-acp pns32 vbr p-acp dt j n2 pp-f dt d j-jn n1.
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The Precepts of the Gospel are not to be taken disjunctim, but completive, not singly, but all together;
The Precepts of the Gospel Are not to be taken disjunctim, but completive, not singly, but all together;
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and so they make one intire Law of Righteousness:
and so they make one entire Law of Righteousness:
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And therefore he that wilfully slights any one command of Christ, breaks the yoke; he violates totam legem, though not totum legis, the whole Law, though not every command.
And Therefore he that wilfully slights any one command of christ, breaks the yoke; he violates Whole legem, though not totum Legis, the Whole Law, though not every command.
cc av pns31 cst av-j vvz d crd n1 pp-f np1, vvz dt n1; pns31 vvz fw-la fw-la, cs xx fw-la fw-la, dt j-jn n1, cs xx d n1.
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As he that breaks one link, breaks the whole chain.
As he that breaks one link, breaks the Whole chain.
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Or as he that breaks a mans arm, wrongs the whole man, though he doth not break every limb.
Or as he that breaks a men arm, wrongs the Whole man, though he does not break every limb.
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Fourthly, It is an extensive Yoke. It comprehends the whole of mans obedience. It prescribes every duty;Fourthly, It is an extensive Yoke. It comprehends the Whole of men Obedience. It prescribes every duty;
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we have no need to run to humane inventions to direct our obedience;
we have no need to run to humane Inventions to Direct our Obedience;
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both the credenda and the agenda, whatever is to be believed and done in order to life eternal, is prescribed in the Word.
both the credenda and the agenda, whatever is to be believed and done in order to life Eternal, is prescribed in the Word.
d dt fw-la cc dt fw-la, r-crq vbz pc-acp vbi vvn cc vdn p-acp n1 p-acp n1 j, vbz vvn p-acp dt n1.
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Thy commandment is exceeding broad, Psal. 119.96. Will you see in a few things where the latitude of it lies?Thy Commandment is exceeding broad, Psalm 119.96. Will you see in a few things where the latitude of it lies?
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First, It reaches from Heaven to Earth.
First, It reaches from Heaven to Earth.
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It directs our carriage and behaviour to God and man, and teaches us to keep a conscience void of offence towards both.
It directs our carriage and behaviour to God and man, and Teaches us to keep a conscience void of offence towards both.
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The grace of God that brings salvation — teaches us to live righteously, and godly in this present world. The grace of God that brings salvation — Teaches us to live righteously, and godly in this present world.
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Holiness to God is not enough without Righteousness to man, nor righteousness to man without holiness to God; Holiness to God is not enough without Righteousness to man, nor righteousness to man without holiness to God;
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that obedience doth not answer the end of the command that is not extended to both;
that Obedience does not answer the end of the command that is not extended to both;
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some will make conscience of the first Table and not of the second, and some are second Table Christians but not first. Some are strict in their devotions, but very unrighteous in their dealings. They will not bow to an Idol,
Some will make conscience of the First Table and not of the second, and Some Are second Table Christians but not First. some Are strict in their devotions, but very unrighteous in their dealings. They will not bow to an Idol,
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nor allow of the inventions of men in the worship of God, but yet make no conscience of breaking the commands of God that are given to govern their dealings with men;
nor allow of the Inventions of men in the worship of God, but yet make no conscience of breaking the commands of God that Are given to govern their dealings with men;
ccx vvb pp-f dt n2 pp-f n2 p-acp dt n1 pp-f np1, cc-acp av vvi dx n1 pp-f vvg dt n2 pp-f np1 cst vbr vvn pc-acp vvi po32 n2-vvg p-acp n2;
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they will not neglect an Ordinance, nor swear an Oath, but yet will lie and deceive, be uncharitable and cruel, forgetting that command of God to deal justly and love mercy.
they will not neglect an Ordinance, nor swear an Oath, but yet will lie and deceive, be uncharitable and cruel, forgetting that command of God to deal justly and love mercy.
pns32 vmb xx vvi dt n1, ccx vvb dt n1, cc-acp av vmb vvi cc vvi, vbb j cc j, vvg d n1 pp-f np1 p-acp vvb av-j cc vvb n1.
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As if that Law of loving thy neighbour as thy self, were abrogated, to let in a liberty for self to compass its own ends upon all, without regard to any. As if that Law of loving thy neighbour as thy self, were abrogated, to let in a liberty for self to compass its own ends upon all, without regard to any.
c-acp cs d n1 pp-f vvg po21 n1 p-acp po21 n1, vbdr vvn, pc-acp vvi p-acp dt n1 p-acp n1 pc-acp vvi po31 d n2 p-acp d, p-acp n1 p-acp d.
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On the other hand, some are very just and equal in their dealings with men, but very neglectful and regardless of God;
On the other hand, Some Are very just and equal in their dealings with men, but very neglectful and regardless of God;
p-acp dt j-jn n1, d vbr av j cc j-jn p-acp po32 n2-vvg p-acp n2, cc-acp av j cc j pp-f np1;
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they will not bow down to a Harlot, but yet will bow down to an Idol. They will not defile their bodies with fornication and uncleanness,
they will not bow down to a Harlot, but yet will bow down to an Idol. They will not defile their bodies with fornication and uncleanness,
pns32 vmb xx vvi a-acp p-acp dt n1, p-acp av vmb vvi a-acp p-acp dt n1. pns32 vmb xx vvi po32 n2 p-acp n1 cc n1,
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and yet, in love to an unclean worship, drink daily of the wine of Babylons fornication;
and yet, in love to an unclean worship, drink daily of the wine of Babylons fornication;
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they will not wrong their neighbour of a farthing, and yet stick not to rob God of all that trust, love, fear and worship that is due to him; they will not wrong their neighbour of a farthing, and yet stick not to rob God of all that trust, love, Fear and worship that is due to him;
pns32 vmb xx vvi po32 n1 pp-f dt n1, cc av vvb xx pc-acp vvi np1 pp-f d cst vvb, n1, vvb cc n1 cst vbz j-jn p-acp pno31;
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they will not lye nor deceive among men, and yet love a lying and deceitful Religion.
they will not lie nor deceive among men, and yet love a lying and deceitful Religion.
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This is the fashion of the world, to be in with one duty, and out with another.
This is the fashion of the world, to be in with one duty, and out with Another.
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Some labour to keep conscience void of offence to man, but not to God; and some labour to keep conscience void of offence to God, but not to man;
some labour to keep conscience void of offence to man, but not to God; and Some labour to keep conscience void of offence to God, but not to man;
d n1 pc-acp vvi n1 j pp-f n1 p-acp n1, cc-acp xx p-acp np1; cc d n1 pc-acp vvi n1 j pp-f n1 p-acp np1, cc-acp xx p-acp n1;
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but the yoke of Christ extends to both, it lies equally on both shoulders, and teaches how to keep a conscience void of offence both towards God and man.
but the yoke of christ extends to both, it lies equally on both shoulders, and Teaches how to keep a conscience void of offence both towards God and man.
cc-acp dt n1 pp-f np1 vvz p-acp d, pn31 vvz av-j p-acp d n2, cc vvz c-crq pc-acp vvi dt n1 j pp-f n1 av-d p-acp np1 cc n1.
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Secondly, This Yoke is extensive in regard of the subject. It reaches to every man, and to every thing in man. First, To every man; Secondly, This Yoke is extensive in regard of the Subject. It reaches to every man, and to every thing in man. First, To every man;
ord, d vvb vbz j p-acp n1 pp-f dt n-jn. pn31 vvz p-acp d n1, cc p-acp d n1 p-acp n1. ord, p-acp d n1;
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to every age of man, young and old, children and fathers, tender years and gray hairs, it doth not only lay duty upon young shoulders, Remember thy Creator in the days of thy youth, but upon old ones too, They shall bring forth fruit in old age. to every age of man, young and old, children and Father's, tender Years and grey hairs, it does not only lay duty upon young shoulders, remember thy Creator in the days of thy youth, but upon old ones too, They shall bring forth fruit in old age.
p-acp d n1 pp-f n1, j cc j, n2 cc n2, j n2 cc j-jn n2, pn31 vdz xx av-j vvi n1 p-acp j n2, vvb po21 n1 p-acp dt n2 pp-f po21 n1, p-acp p-acp j pi2 av, pns32 vmb vvi av n1 p-acp j n1.
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To every Sex; male and female, young men and maidens, as David says Psal. 148.12. and therefore the fourth Commandment is, Thou nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant. To every Sex; male and female, young men and maidens, as David Says Psalm 148.12. and Therefore the fourth Commandment is, Thou nor thy son, nor thy daughter, thy manservant, nor thy maidservant.
p-acp d n1; j-jn cc j-jn, j n2 cc n2, p-acp np1 vvz np1 crd. cc av dt ord n1 vbz, pns21 ccx po21 n1, ccx po21 n1, po21 n1, ccx po21 n1.
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To every Estate; this Yoke of Christ reaches duty to them that are out of the Yoke, and under the Yoke; to the unmarried and to them who are married.To every Estate; this Yoke of christ reaches duty to them that Are out of the Yoke, and under the Yoke; to the unmarried and to them who Are married.
p-acp d n1; d vvb pp-f np1 vvz n1 p-acp pno32 cst vbr av pp-f dt n1, cc p-acp dt n1; p-acp dt j cc p-acp pno32 r-crq vbr vvn.
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As the unmarried are to care for the things of the Lord, so are the married also, 1 Cor. 7.29.
As the unmarried Are to care for the things of the Lord, so Are the married also, 1 Cor. 7.29.
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And therefore it is charged as a great sin upon him who, when he was invited to the Wedding-supper, refused the Call of Christ upon that pretence, I have married a wife,
And Therefore it is charged as a great since upon him who, when he was invited to the Wedding supper, refused the Call of christ upon that pretence, I have married a wife,
cc av pn31 vbz vvn p-acp dt j n1 p-acp pno31 r-crq, c-crq pns31 vbds vvn p-acp dt n1, vvd dt n1 pp-f np1 p-acp d n1, pns11 vhb vvn dt n1,
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and therefore I cannot come, Luke 14.20. To every degree and rank of men; and Therefore I cannot come, Lycia 14.20. To every degree and rank of men;
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high and low, rich and poor, great and small, Kings of the earth and all people.
high and low, rich and poor, great and small, Kings of the earth and all people.
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The Law of Christ lays the same Yoke upon all.
The Law of christ lays the same Yoke upon all.
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There are none below it because of their meanness, none above it because of their greatness. Some plead priviledge and exemption from humane Laws,
There Are none below it Because of their meanness, none above it Because of their greatness. some plead privilege and exemption from humane Laws,
pc-acp vbr pix p-acp pn31 c-acp pp-f po32 n1, pix p-acp pn31 c-acp pp-f po32 n1. d vvi n1 cc n1 p-acp j n2,
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and therefore they are compared, as Solons Laws were, to Spiders webs, wherein the lesser flies are intangled and held,
and Therefore they Are compared, as Solons Laws were, to Spiders webs, wherein the lesser flies Are entangled and held,
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but the great ones break through. But there are none can plead priviledge, or pretend immunity from the Law of Christ;
but the great ones break through. But there Are none can plead privilege, or pretend immunity from the Law of christ;
cc-acp dt j pi2 vvb a-acp. p-acp a-acp vbr pix vmb vvi n1, cc vvb n1 p-acp dt n1 pp-f np1;
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for it extends to every man. Secondly, It extends to every thing in man. To the outward Members and inward Faculties.
for it extends to every man. Secondly, It extends to every thing in man. To the outward Members and inward Faculties.
p-acp pn31 vvz p-acp d n1. ord, pn31 vvz p-acp d n1 p-acp n1. p-acp dt j n2 cc j n2.
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To the Eye; He that looks on a woman to lust after her, committeth adultery in his heart, Mat. 5.28. To the Ear; Incline your ear, and come to me, hear and your souls shall live, Isai. 55.3. To the Tongue; Let no corrupt communication proceed out of your mouth, Ephes. 4.29. Let your speech be alway with grace, seasoned with salt, Coloss. 4.6. To the Hands; Let him that stole, steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Ephes. 4.28. To the Feet; Thy word is a lamp to my feet, and a light to my path, Psal. 119.105.
To the Eye; He that looks on a woman to lust After her, Committeth adultery in his heart, Mathew 5.28. To the Ear; Incline your ear, and come to me, hear and your Souls shall live, Isaiah 55.3. To the Tongue; Let no corrupt communication proceed out of your Mouth, Ephesians 4.29. Let your speech be always with grace, seasoned with salt, Coloss. 4.6. To the Hands; Let him that stole, steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needs, Ephesians 4.28. To the Feet; Thy word is a lamp to my feet, and a Light to my path, Psalm 119.105.
p-acp dt n1; pns31 cst vvz p-acp dt n1 p-acp n1 p-acp pno31, vvz n1 p-acp po31 n1, np1 crd. p-acp dt n1; vvi po22 n1, cc vvb p-acp pno11, vvb cc po22 n2 vmb vvi, np1 crd. p-acp dt n1; vvb dx j n1 vvi av pp-f po22 n1, np1 crd. vvb po22 n1 vbb av p-acp n1, vvn p-acp n1, np1 crd. p-acp dt n2; vvb pno31 cst vvd, vvb av-dx av-dc, cc-acp av-c vvb pno31 n1, vvg p-acp po31 n2 dt n1 r-crq vbz j, cst pns31 vmb vhi pc-acp vvi p-acp pno31 cst vvz, np1 crd. p-acp dt n2; po21 n1 vbz dt n1 p-acp po11 n2, cc dt n1 p-acp po11 n1, np1 crd.
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And to the inward Parts also. To the Ʋnderstanding. Through thy precepts I get understanding, Psal. 119.104. To the Will. Thy people shall be willing in the day of thy power, Psal. 110.3. To the Conscience, for that is guided by the Word, and accuses or excuses according to the Word.
And to the inward Parts also. To the Ʋnderstanding. Through thy Precepts I get understanding, Psalm 119.104. To the Will. Thy people shall be willing in the day of thy power, Psalm 110.3. To the Conscience, for that is guided by the Word, and accuses or excuses according to the Word.
cc p-acp dt j n2 av. p-acp dt vvg. p-acp po21 n2 pns11 vvb vvg, np1 crd. p-acp dt vmb. po21 n1 vmb vbi j p-acp dt n1 pp-f po21 n1, np1 crd. p-acp dt n1, p-acp d vbz vvn p-acp dt n1, cc vvz cc n2 vvg p-acp dt n1.
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Conscience is a rule ruled, but it is the Law of God that is the rule ruling. To the Affections. It teaches us what to love and what to hate; what to desire and what to eschew. How to rejoyce and how to mourn; what to hope after, and what to fear.
Conscience is a Rule ruled, but it is the Law of God that is the Rule ruling. To the Affections. It Teaches us what to love and what to hate; what to desire and what to eschew. How to rejoice and how to mourn; what to hope After, and what to Fear.
n1 vbz dt vvb vvn, p-acp pn31 vbz dt n1 pp-f np1 cst vbz dt vvb vvg. p-acp dt n2. pn31 vvz pno12 r-crq p-acp vvb cc r-crq p-acp vvb; r-crq p-acp vvb cc r-crq p-acp vvb. c-crq p-acp vvb cc c-crq p-acp vvb; r-crq p-acp vvb a-acp, cc r-crq p-acp vvb.
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God is to be the object of some affections, as love, desire, hope, joy, and delight.
God is to be the Object of Some affections, as love, desire, hope, joy, and delight.
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And sin of others, as anger, hatred, sorrow, and fear: and both sorts are under the directions of the Word.
And since of Others, as anger, hatred, sorrow, and Fear: and both sorts Are under the directions of the Word.
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Nay it extends to the very Thoughts. To world•y thoughts, carking thoughts, Matt. 6.25, 28, 31, 34. To vain thoughts, Jer. 4.14. To evil thoughts, Matt. 9 4. And so brings every thought into captivity to the obedience of Christ, 2 Cor. 10.5.
Nay it extends to the very Thoughts. To world•y thoughts, carking thoughts, Matt. 6.25, 28, 31, 34. To vain thoughts, Jer. 4.14. To evil thoughts, Matt. 9 4. And so brings every Thought into captivity to the Obedience of christ, 2 Cor. 10.5.
uh pn31 vvz p-acp dt j n2. p-acp j n2, n-vvg n2, np1 crd, crd, crd, crd p-acp j n2, np1 crd. p-acp j-jn n2, np1 crd crd cc av vvz d n1 p-acp n1 p-acp dt n1 pp-f np1, crd np1 crd.
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Thus every thing in man comes under the Yoke of Christ.
Thus every thing in man comes under the Yoke of christ.
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Thirdly, This Yoke of Christ is extensive as to the Commands, it reaches to every Command.
Thirdly, This Yoke of christ is extensive as to the Commands, it reaches to every Command.
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First, To relative Precepts as well as absolute. It doth not only teach us to hear, and pray, and repent, and believe, and love God,First, To relative Precepts as well as absolute. It does not only teach us to hear, and pray, and Repent, and believe, and love God,
ord, p-acp j n2 c-acp av c-acp j. pn31 vdz xx av-j vvi pno12 p-acp vvb, cc vvb, cc vvb, cc vvb, cc vvb np1,
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and serve him, but it extends to every relative Duty.
and serve him, but it extends to every relative Duty.
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It teaches men subjection to Rulers, and Rulers their duty to their Subjects. It teaches Parents how to govern, and Children how to obey; it teaches Masters how to command, and Servants how to submit. It instructs the Husband how to love, and the Wife how to be subject. It teaches Ministers how to guide and watch, and their People how to obey and submit. It lays a special Law upon every person to fill up his relation with all becomingness;
It Teaches men subjection to Rulers, and Rulers their duty to their Subject's. It Teaches Parents how to govern, and Children how to obey; it Teaches Masters how to command, and Servants how to submit. It instructs the Husband how to love, and the Wife how to be Subject. It Teaches Ministers how to guide and watch, and their People how to obey and submit. It lays a special Law upon every person to fill up his Relation with all becomingness;
pn31 vvz n2 n1 p-acp n2, cc n2 po32 n1 p-acp po32 n2-jn. pn31 vvz n2 c-crq pc-acp vvi, cc n2 c-crq pc-acp vvb; pn31 vvz n2 c-crq pc-acp vvb, cc n2 c-crq pc-acp vvb. pn31 vvz dt n1 c-crq pc-acp vvb, cc dt n1 c-crq pc-acp vbi j-jn. pn31 vvz n2 c-crq pc-acp vvb cc vvb, cc po32 n1 c-crq pc-acp vvb cc vvb. pn31 vvz dt j n1 p-acp d n1 pc-acp vvi a-acp po31 n1 p-acp d n1;
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it allows no churlish, sour, morose carriage in Superiors, to them that are beneath them, nor any unfaithfulness, or disobedience in Inferiors, to them that are above them.
it allows no churlish, sour, morose carriage in Superiors, to them that Are beneath them, nor any unfaithfulness, or disobedience in Inferiors, to them that Are above them.
pn31 vvz dx j, j, j n1 p-acp n2-jn, p-acp pno32 cst vbr p-acp pno32, ccx d n1, cc n1 p-acp n2-jn, p-acp pno32 cst vbr p-acp pno32.
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Secondly, It reaches to positive Precepts as well as negative, and so provides against our sinful omissions, as well as against our carnal practices. Negatives in Religion are not sufficient, though few go farther; like the Pharisee, Luke 18.11. not oppressive, not unjust, not unclean:Secondly, It reaches to positive Precepts as well as negative, and so provides against our sinful omissions, as well as against our carnal practices. Negatives in Religion Are not sufficient, though few go farther; like the Pharisee, Lycia 18.11. not oppressive, not unjust, not unclean:
ord, pn31 vvz p-acp j n2 c-acp av c-acp j-jn, cc av vvz p-acp po12 j n2, c-acp av c-acp p-acp po12 j n2. n2-jn p-acp n1 vbr xx j, cs d vvb av-jc; av-j dt np1, av crd. xx j, xx j, xx j:
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But alas this will not serve turn;
But alas this will not serve turn;
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the barren tree, that bears no fruit, is as well cut down ( Luke 13.7.) as the tree that bears evil fruit (Matt. 3.10.) The rich man was cast into Hell, not for oppressing Lazarus, but for not relieving him;
the barren tree, that bears no fruit, is as well Cut down (Lycia 13.7.) as the tree that bears evil fruit (Matt. 3.10.) The rich man was cast into Hell, not for oppressing Lazarus, but for not relieving him;
dt j n1, cst vvz dx n1, vbz a-acp av vvn a-acp (av crd.) p-acp dt n1 cst vvz j-jn n1 (np1 crd.) dt j n1 vbds vvn p-acp n1, xx p-acp vvg np1, p-acp c-acp xx vvg pno31;
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he did not exercise cruelty, but he shewed no mercy. Not only the evil servant is cast into Hell for persecuting his fellow-servant, (as many now a-days do) but the slothful servant hath the same doom that hid his talent in a napkin.
he did not exercise cruelty, but he showed no mercy. Not only the evil servant is cast into Hell for persecuting his Fellow servant, (as many now adais do) but the slothful servant hath the same doom that hid his talon in a napkin.
pns31 vdd xx vvi n1, p-acp pns31 vvd dx n1. xx av-j dt j-jn n1 vbz vvn p-acp n1 p-acp vvg po31 n1, (c-acp d av n2 vdb) p-acp dt j n1 vhz dt d n1 cst vvn po31 n1 p-acp dt n1.
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Our obedience should carry a correspondency with Gods mercies, which are not only privative but positive. He hath not only delivered us from Hell, but called us to his Kingdom and Glory.
Our Obedience should carry a correspondency with God's Mercies, which Are not only privative but positive. He hath not only Delivered us from Hell, but called us to his Kingdom and Glory.
po12 n1 vmd vvi dt n1 p-acp npg1 n2, r-crq vbr xx av-j j p-acp j. pns31 vhz xx av-j vvn pno12 p-acp n1, p-acp vvn pno12 p-acp po31 n1 cc n1.
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And Christ is not come only to save us from death, but come that we might have life.
And christ is not come only to save us from death, but come that we might have life.
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God promiseth Abraham to be his shield and his exceeding great reward, Gen. 15 1. A shield, to keep off all evil;
God promises Abraham to be his shield and his exceeding great reward, Gen. 15 1. A shield, to keep off all evil;
np1 vvz np1 pc-acp vbi po31 n1 cc po31 j-vvg j n1, np1 crd crd dt n1, pc-acp vvi a-acp d n-jn;
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an exceeding great reward, in the communication of all good.an exceeding great reward, in the communication of all good.
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Thus Grace is intirely dispensed in positive mercies as well as privative; and our obedience should be proportionable.
Thus Grace is entirely dispensed in positive Mercies as well as privative; and our Obedience should be proportionable.
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We should not only abstain from sin, but exercise our selves to godliness.
We should not only abstain from since, but exercise our selves to godliness.
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Therefore every command of God is positive as well as negative, it hath a Precept as well as a Prohibition, if not in express terms, yet in sense and meaning. Therefore every command of God is positive as well as negative, it hath a Precept as well as a Prohibition, if not in express terms, yet in sense and meaning.
av d n1 pp-f np1 vbz j c-acp av c-acp j-jn, pn31 vhz dt n1 c-acp av c-acp dt n1, cs xx p-acp j n2, av p-acp n1 cc n1.
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When he forbids sin, he doth therein command all contrary duties, that we may as well owne God, as abandon lust;
When he forbids since, he does therein command all contrary duties, that we may as well own God, as abandon lust;
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and keep up a fellowship with him, as well as break our confederacy with corruption.
and keep up a fellowship with him, as well as break our confederacy with corruption.
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Thirdly, It reaches to commands for suffering as well as commands for doing. For you must know that the Cross of Christ is a part of the Yoke of Christ.Thirdly, It reaches to commands for suffering as well as commands for doing. For you must know that the Cross of christ is a part of the Yoke of christ.
ord, pn31 vvz p-acp n2 p-acp vvg c-acp av c-acp vvz p-acp vdg. p-acp pn22 vmb vvi d dt j pp-f np1 vbz dt n1 pp-f dt n1 pp-f np1.
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If any man will come after me, let him deny himself, and take up his cross, and follow me, Matt. 16.24.If any man will come After me, let him deny himself, and take up his cross, and follow me, Matt. 16.24.
cs d n1 vmb vvi p-acp pno11, vvb pno31 vvi px31, cc vvb a-acp po31 n1, cc vvb pno11, np1 crd.
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We are called to the fellowship of his sufferings, and a conformity to his death, as well as to the likeness of his resurrection. As there are some Commands to direct our obedience,
We Are called to the fellowship of his sufferings, and a conformity to his death, as well as to the likeness of his resurrection. As there Are Some Commands to Direct our Obedience,
pns12 vbr vvn p-acp dt n1 pp-f po31 n2, cc dt n1 p-acp po31 n1, c-acp av c-acp p-acp dt n1 pp-f po31 n1. c-acp a-acp vbr d vvz pc-acp vvi po12 n1,
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so there are other Commands to try the truth of our obedience. Such was that to Abraham to offer up his only Son;
so there Are other Commands to try the truth of our Obedience. Such was that to Abraham to offer up his only Son;
av a-acp vbr j-jn vvz pc-acp vvi dt n1 pp-f po12 n1. d vbds d p-acp np1 pc-acp vvi a-acp po31 j n1;
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and therefore we are not to think it strange concerning the fiery trial which is to try us,
and Therefore we Are not to think it strange Concerning the fiery trial which is to try us,
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but to rejoice in as much as we are partakers of Christs sufferings, 1 Pet. 4.12, 13. Then we bear the Yoke of Christ becomingly,but to rejoice in as much as we Are partakers of Christ sufferings, 1 Pet. 4.12, 13. Then we bear the Yoke of christ becomingly,
cc-acp pc-acp vvi p-acp p-acp d c-acp pns12 vbr n2 pp-f npg1 n2, vvn np1 crd, crd cs pns12 vvb dt vvb pp-f np1 av-vvg,
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when the excellency of the Pearl of price makes us willing to sell all to make the purchase; when we prefer Christ and his Cross before all worldly injoyments,
when the excellency of the Pearl of price makes us willing to fell all to make the purchase; when we prefer christ and his Cross before all worldly enjoyments,
c-crq dt n1 pp-f dt n1 pp-f n1 vvz pno12 j p-acp vvb d p-acp vvb dt n1; c-crq pns12 vvb np1 cc po31 n1 p-acp d j n2,
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as Moses did, esteeming the reproaches of Christ greater riches than the treasures of Egypt, Heb. 11.26.
as Moses did, esteeming the Reproaches of christ greater riches than the treasures of Egypt, Hebrew 11.26.
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Fourthly, The Yoke of Christ extends to the manner of our obedience as well as to the matter. For it is not enough that the thing we do be good materially, unless it be so formally. A man may do the same thing that is commanded,Fourthly, The Yoke of christ extends to the manner of our Obedience as well as to the matter. For it is not enough that the thing we do be good materially, unless it be so formally. A man may do the same thing that is commanded,
ord, dt vvb pp-f np1 vvz p-acp dt n1 pp-f po12 n1 c-acp av c-acp pc-acp dt n1. p-acp pn31 vbz xx av-d cst dt n1 pns12 vdb vbb j av-jn, cs pn31 vbb av av-j. dt n1 vmb vdi dt d n1 cst vbz vvn,
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and yet it may be so far from obedience, that he may sin in the performance.
and yet it may be so Far from Obedience, that he may sin in the performance.
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The matter may be good, and yet the circumstance may turn all to sin. Four things must concur to make an action truly good, and an act of obedience.
The matter may be good, and yet the circumstance may turn all to since. Four things must concur to make an actium truly good, and an act of Obedience.
dt n1 vmb vbi j, cc av dt n1 vmb vvi d p-acp n1. crd n2 vmb vvi pc-acp vvi dt n1 av-j j, cc dt n1 pp-f n1.
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The Principle, the Rule, the Manner, and the End. 1. There must be a right Principle; there can be nothing well done without it:
The Principle, the Rule, the Manner, and the End. 1. There must be a right Principle; there can be nothing well done without it:
dt n1, dt n1, dt n1, cc dt n1 crd pc-acp vmb vbi dt j-jn n1; a-acp vmb vbi pix av vdn p-acp pn31:
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though there may be much performance, yet there can be no obedience. There may be much doing, but little duty. For actions can rise no higher than the Principles that produce them.
though there may be much performance, yet there can be no Obedience. There may be much doing, but little duty. For actions can rise no higher than the Principles that produce them.
cs pc-acp vmb vbi d n1, av pc-acp vmb vbi dx n1. a-acp vmb vbi d vdg, p-acp j n1. p-acp n2 vmb vvi dx jc cs dt n2 cst vvb pno32.
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Many do duties from self-love, carnal fear, &c. here the Principle spoils the performance; the corruption of the Principle corrupts the action. The Apostle hints the true Principle of all obedience in 1 Tim. 1.5. Charity out of a pure heart, and a good conscience, and faith unfeigned.
Many do duties from Self-love, carnal Fear, etc. Here the Principle spoils the performance; the corruption of the Principle corrupts the actium. The Apostle hints the true Principle of all Obedience in 1 Tim. 1.5. Charity out of a pure heart, and a good conscience, and faith unfeigned.
np1 vdb n2 p-acp n1, j n1, av av dt n1 vvz dt n1; dt n1 pp-f dt n1 vvz dt n1. dt n1 n2 dt j n1 pp-f d n1 p-acp crd np1 crd. n1 av pp-f dt j n1, cc dt j n1, cc n1 j.
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2. There must be a right Rule; for how can a man go right without a sure guide? The reason of all that false Worship that is practised in the world is, making use of false rules;
2. There must be a right Rule; for how can a man go right without a sure guide? The reason of all that false Worship that is practised in the world is, making use of false rules;
crd pc-acp vmb vbi dt j-jn n1; p-acp q-crq vmb dt n1 vvb j-jn p-acp dt j n1? dt n1 pp-f d cst j n1 cst vbz vvn p-acp dt n1 vbz, vvg n1 pp-f j n2;
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he that hews by a crooked line can never make straight work.
he that hews by a crooked line can never make straight work.
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There are many false rules set up by men of ignorant and corrupt minds, such as these. Custom and Example of others;
There Are many false rules Set up by men of ignorant and corrupt minds, such as these. Custom and Exampl of Others;
pc-acp vbr d j n2 vvn a-acp p-acp n2 pp-f j cc j n2, d c-acp d. n1 cc n1 pp-f n2-jn;
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this is very unlike to be a right rule, because the way to Hell is most beaten.
this is very unlike to be a right Rule, Because the Way to Hell is most beaten.
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The most are found in the broad way that leads to destruction.
The most Are found in the broad Way that leads to destruction.
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If this be a right rule, a Popish Idolater, a Mahemutan, a Heathen hath as good a rule of Worship as we. If this be a right Rule, a Popish Idolater, a Mahemutan, a Heathen hath as good a Rule of Worship as we.
cs d vbb dt j-jn n1, dt j n1, dt np1, dt j-jn vhz p-acp j dt n1 pp-f n1 c-acp pns12.
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Some set up their good meaning for a rule, but a very false one; The Apostle Paul had this rule to guide him in his highest enmities to Christ.
some Set up their good meaning for a Rule, but a very false one; The Apostle Paul had this Rule to guide him in his highest enmities to christ.
d vvd a-acp po32 j n1 p-acp dt n1, p-acp dt j j pi; dt n1 np1 vhd d n1 pc-acp vvi pno31 p-acp po31 js n2 p-acp np1.
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I verily thought with my self I ought to do many things contrary to the Name of Jesus of Nazareth, Acts 26.9. The greatest persecution and opposition that can be made against Jesus Christ and his Disciples and Followers, may be guided by this rule;I verily Thought with my self I ought to do many things contrary to the Name of jesus of Nazareth, Acts 26.9. The greatest persecution and opposition that can be made against jesus christ and his Disciples and Followers, may be guided by this Rule;
pns11 av-j vvd p-acp po11 n1 pns11 vmd pc-acp vdi d n2 j-jn p-acp dt n1 pp-f np1 pp-f np1, n2 crd. dt js n1 cc n1 cst vmb vbi vvn p-acp np1 np1 cc po31 n2 cc n2, vmb vbi vvn p-acp d n1;
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The time comes (and truly it seems to be now come) that whosoever killeth you will think that he doth God service, John 16.2. Maximinian the Pers•cutor thought the blood of Christians to be the most pleasing Sacrifice to his Gods . The time comes (and truly it seems to be now come) that whosoever kills you will think that he does God service, John 16.2. Maximinian the Pers•cutor Thought the blood of Christians to be the most pleasing Sacrifice to his God's.
dt n1 vvz (cc av-j pn31 vvz pc-acp vbi av vvn) d r-crq vvz pn22 vmb vvi cst pns31 vdz np1 n1, np1 crd. np1 dt n1 vvd dt n1 pp-f np1 pc-acp vbi dt av-ds j-vvg n1 p-acp po31 n2.
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O sancta simplicitas! said John Huss, when, being to be burned, he saw a plain Country-fellow, busier than the rest in fetching Faggots.O sancta simplicitas! said John Huss, when, being to be burned, he saw a plain Country-fellow, busier than the rest in fetching Faggots.
fw-la fw-la fw-la! vvd np1 np1, c-crq, vbg pc-acp vbi vvn, pns31 vvd dt j n1, jc cs dt n1 p-acp vvg n2.
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Some set up their lusts for a rule;
some Set up their Lustiest for a Rule;
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as most men set up their lusts for a rule of life, so some men set up their lusts for a rule of Worship.
as most men Set up their Lustiest for a Rule of life, so Some men Set up their Lustiest for a Rule of Worship.
p-acp ds n2 vvd a-acp po32 n2 p-acp dt n1 pp-f n1, av d n2 vvn a-acp po32 n2 p-acp dt n1 pp-f n1.
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For what else is the meaning of that in Jerem. 50.38. It is a land of graven images, and they are mad upon their idols.
For what Else is the meaning of that in Jeremiah 50.38. It is a land of graved Images, and they Are mad upon their Idols.
p-acp r-crq av vbz dt n1 pp-f d p-acp np1 crd. pn31 vbz dt n1 pp-f j-vvn n2, cc pns32 vbr j p-acp po32 n2.
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What is this madness, but only a vehemency of inordinate affection, which carries men head-long after a thing without rule or reason? It is the rage of lust,
What is this madness, but only a vehemency of inordinate affection, which carries men headlong After a thing without Rule or reason? It is the rage of lust,
q-crq vbz d n1, cc-acp av-j dt n1 pp-f j n1, r-crq vvz n2 av-j p-acp dt n1 p-acp n1 cc n1? pn31 vbz dt n1 pp-f n1,
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and such was this madness here, they are mad upon their Idols. An idolatrous Worship makes a mad world where-ever it is set up.
and such was this madness Here, they Are mad upon their Idols. an idolatrous Worship makes a mad world wherever it is Set up.
cc d vbds d n1 av, pns32 vbr j p-acp po32 n2. dt j n1 vvz dt j n1 j pn31 vbz vvn a-acp.
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Lust (take it as an act, for so I now consider it) is nothing else,Lust (take it as an act, for so I now Consider it) is nothing Else,
n1 (vvb pn31 p-acp dt n1, p-acp av pns11 av vvb pn31) vbz pix av,
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but a vehement desire. And it is either good or evil as the object is,
but a vehement desire. And it is either good or evil as the Object is,
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for there is the lusting of Grace, as well as of the flesh. But it is mostly in Scripture taken in a bad sense,
for there is the lusting of Grace, as well as of the Flesh. But it is mostly in Scripture taken in a bad sense,
c-acp pc-acp vbz dt j-vvg pp-f n1, c-acp av c-acp pp-f dt n1. p-acp pn31 vbz j p-acp n1 vvn p-acp dt j n1,
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for those inordinate desires that transgress the Laws of reason and the rule of the Word. And these lusts are divers .
for those inordinate Desires that transgress the Laws of reason and the Rule of the Word. And these Lustiest Are diverse.
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There are fleshly lusts (1 Pet. 2.11.) which lead to the satisfaction of brutish appetite.
There Are fleshly Lustiest (1 Pet. 2.11.) which led to the satisfaction of brutish appetite.
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And worldly lusts, (Tit. 2.12.) so called, because stirred up by wordly objects. And there are also spiritual lusts which are conversant about spiritual things.
And worldly Lustiest, (Tit. 2.12.) so called, Because stirred up by wordly objects. And there Are also spiritual Lustiest which Are conversant about spiritual things.
cc j n2, (np1 crd.) av vvn, c-acp vvn a-acp p-acp j n2. cc pc-acp vbr av j n2 r-crq vbr j p-acp j n2.
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Hence false Worship is called Whoring, Hos. 9.1. Thou hast gone a whoring from thy God. Jer. 3.2. Thou hast polluted the land with thy whoredoms.
Hence false Worship is called Whoring, Hos. 9.1. Thou hast gone a whoring from thy God. Jer. 3.2. Thou hast polluted the land with thy whoredoms.
av j n1 vbz vvn vvg, np1 crd. pns21 vh2 vvn dt vvg p-acp po21 n1. np1 crd. pns21 vh2 vvn dt n1 p-acp po21 n2.
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And it is called Adultery, Jer. 13.27. I have seen thy adulteries, because there is as much sinful lust in false Worship as in carnal Adulteries and Whoredoms. And it is called Adultery, Jer. 13.27. I have seen thy adulteries, Because there is as much sinful lust in false Worship as in carnal Adulteries and Whoredoms.
cc pn31 vbz vvn n1, np1 crd. pns11 vhb vvn po21 n2, c-acp pc-acp vbz p-acp d j n1 p-acp j n1 c-acp p-acp j n2 cc n2.
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How foul must that mans path be whose lust is his rule and guide.
How foul must that men path be whose lust is his Rule and guide.
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Walking after their own ungodly lusts, Jude v. 18. The true Disciple of Christ hath a better rule, he is not guided by his lust,Walking After their own ungodly Lustiest, U^de v. 18. The true Disciple of christ hath a better Rule, he is not guided by his lust,
vvg p-acp po32 d j n2, np1 n1 crd dt j n1 pp-f np1 vhz dt jc n1, pns31 vbz xx vvn p-acp po31 n1,
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but by the will of Christ.
but by the will of christ.
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And as many as walk according to this rule, peace shall be upon them and mercy, Gal. 6.16. Some set up the Laws and inventions of men for a rule;
And as many as walk according to this Rule, peace shall be upon them and mercy, Gal. 6.16. some Set up the Laws and Inventions of men for a Rule;
cc c-acp d c-acp vvi vvg p-acp d n1, n1 vmb vbi p-acp pno32 cc n1, np1 crd. d vvd a-acp dt n2 cc n2 pp-f n2 p-acp dt n1;
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but this cannot be a right rule, because the Author is fallible. Humane Laws may serve the ends of Civil Society, and converse with man;
but this cannot be a right Rule, Because the Author is fallible. Humane Laws may serve the ends of Civil Society, and converse with man;
cc-acp d vmbx vbi dt j-jn n1, c-acp dt n1 vbz j. j n2 vmb vvi dt n2 pp-f j n1, cc vvi p-acp n1;
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but are not suited to establish a Communion with God.
but Are not suited to establish a Communion with God.
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He will not be beholden to mans wisdom to direct his Worship he counts it a vain service when mens posts are set by his posts, and their Laws mingled with his Precepts.
He will not be beholden to men Wisdom to Direct his Worship he counts it a vain service when Mens posts Are Set by his posts, and their Laws mingled with his Precepts.
pns31 vmb xx vbi vvi p-acp ng1 n1 pc-acp vvi po31 n1 pns31 vvz pn31 dt j n1 c-crq fw-la n2 vbr vvn p-acp po31 n2, cc po32 n2 vvn p-acp po31 n2.
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In vain do they worship me teaching for doctrines the commandments of men, Mat. 15.9. Heathens shall rise up in judgment against such Christians;In vain do they worship me teaching for doctrines the Commandments of men, Mathew 15.9. heathens shall rise up in judgement against such Christians;
p-acp j vdb pns32 vvb pno11 vvg p-acp n2 dt n2 pp-f n2, np1 crd. n2-jn vmb vvi a-acp p-acp n1 p-acp d np1;
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God, saith Socrates, will be worshipped with that kind of Worship only which himself hath commanded .
God, Says Socrates, will be worshipped with that kind of Worship only which himself hath commanded.
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These therefore are all false rules, and however men may please themselves in squaring their lives by them,
These Therefore Are all false rules, and however men may please themselves in squaring their lives by them,
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yet they are but so many by-ways to lead us off from our own happiness.
yet they Are but so many byways to led us off from our own happiness.
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No man can truly obey God that walks by a wrong rule in what he performs;
No man can truly obey God that walks by a wrong Rule in what he performs;
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and therefore all false worship condemns those who practise it of deceit and hypocrisie. They pretend to make the will of God the rule of their worship,
and Therefore all false worship condemns those who practise it of deceit and hypocrisy. They pretend to make the will of God the Rule of their worship,
cc av d j n1 vvz d r-crq vvb pn31 pp-f n1 cc n1. pns32 vvb pc-acp vvi dt n1 pp-f np1 dt n1 pp-f po32 n1,
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and yet set up a rule of their own. And he cannot be upright in the way, who walks by a crooked rule.
and yet Set up a Rule of their own. And he cannot be upright in the Way, who walks by a crooked Rule.
cc av vvd a-acp dt n1 pp-f po32 d. cc pns31 vmbx vbi av-j p-acp dt n1, r-crq vvz p-acp dt j n1.
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3. The manner must be right. It is not enough that it be bonum, unless it be bene. The manner of doing what we do is as much as the matter done.
3. The manner must be right. It is not enough that it be bonum, unless it be bene. The manner of doing what we do is as much as the matter done.
crd dt n1 vmb vbi j-jn. pn31 vbz xx av-d cst pn31 vbb fw-la, cs pn31 vbb fw-la. dt n1 pp-f vdg q-crq pns12 vdb vbz p-acp d c-acp dt n1 vdn.
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Most men miscarry herein, they take up in the bare performance of a duty, rest in the opus operatum, the work done.
Most men miscarry herein, they take up in the bore performance of a duty, rest in the opus operatum, the work done.
ds n2 vvb av, pns32 vvb a-acp p-acp dt j n1 pp-f dt n1, n1 p-acp dt fw-la fw-la, dt n1 vdn.
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Like the blind Papists who bead out their Prayers, and serve God by tale.
Like the blind Papists who bead out their Prayers, and serve God by tale.
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The heart must be watched in every duty, for it is the frame of the Spirit that makes up obedience. The heart must be watched in every duty, for it is the frame of the Spirit that makes up Obedience.
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And therefore the Precept doth not only prescribe the Quid, but the Quomoch. It doth not direct the matter only, but the manner too.
And Therefore the Precept does not only prescribe the Quid, but the Quomoch. It does not Direct the matter only, but the manner too.
cc av dt n1 vdz xx av-j vvi dt fw-la, p-acp dt np1. pn31 vdz xx vvi dt n1 av-j, cc-acp dt n1 av.
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Thou hast commanded us to keep thy precepts diligently , Psal. 119.4. Cursed is he that doth the work of the Lord deceitfully, Jer. 48.10. He may do the work of the Lord, and yet be cursed for not observing the manner as well as the matter . Thou hast commanded us to keep thy Precepts diligently, Psalm 119.4. Cursed is he that does the work of the Lord deceitfully, Jer. 48.10. He may do the work of the Lord, and yet be cursed for not observing the manner as well as the matter.
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It is not hearing the Word, unless we take heed how we hear, Luke 8.18. It is not prayer if it be not fervent prayer .
It is not hearing the Word, unless we take heed how we hear, Lycia 8.18. It is not prayer if it be not fervent prayer.
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Giving is not Charity unless there be a drawing out the soul to the hungry, Isai. 58.10.
Giving is not Charity unless there be a drawing out the soul to the hungry, Isaiah 58.10.
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Eating and drinking at the Lords Table is not eating the Lords Supper, unless it be done worthily, that is, by a believing soul in a believing frame. Love to God is not love,
Eating and drinking At the lords Table is not eating the lords Supper, unless it be done worthily, that is, by a believing soul in a believing frame. Love to God is not love,
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unless it be with all thy heart, and with all thy soul, and with all thy might, Deut. 6.5. Whatever duty we do, it is not serving God, unless we are fervent in spirit serving the Lord, Rom. 12.11. It is another matter to serve God than the world thinks of.
unless it be with all thy heart, and with all thy soul, and with all thy might, Deuteronomy 6.5. Whatever duty we do, it is not serving God, unless we Are fervent in Spirit serving the Lord, Rom. 12.11. It is Another matter to serve God than the world thinks of.
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Slightness of service implies a degrading God in our conceptions;
Slightness of service Implies a degrading God in our conceptions;
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it is a sign we have cheap thoughts of him when every thing serves the turn. it is a Signen we have cheap thoughts of him when every thing serves the turn.
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4. There must be a right end. A man may lose the prize by shooting short,
4. There must be a right end. A man may loose the prize by shooting short,
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as well as wide of the mark.
as well as wide of the mark.
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Shechem submits to be circumcised, but not as it was a token of the Covenant of God,Shechem submits to be circumcised, but not as it was a token of the Covenant of God,
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but as a token of his desire to be in Covenant with Jacobs daughter; and so his end was to gratifie his lust.
but as a token of his desire to be in Covenant with Jacobs daughter; and so his end was to gratify his lust.
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Jehu destroys the house of idolatrous Ahab, a good work, a work to which he was anointed and called of God,Jehu Destroys the house of idolatrous Ahab, a good work, a work to which he was anointed and called of God,
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and yet God threatens to avenge the blood of Jezreel upon the house of Jehu, Hos. 1.4.
and yet God threatens to avenge the blood of Jezrael upon the house of Jehu, Hos. 1.4.
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A strange thing, that God should anoint Jehu for that work, to shed the blood of the house of Ahab, and bid him go and do it,
A strange thing, that God should anoint Jehu for that work, to shed the blood of the house of Ahab, and bid him go and do it,
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and declared his approbation of it, Thou hast done well in executing that which is right in mine eyes, nay rewarded him for doing it, 2 Kings 10.30. and yet that after all this God should avenge it upon his house.
and declared his approbation of it, Thou hast done well in executing that which is right in mine eyes, nay rewarded him for doing it, 2 Kings 10.30. and yet that After all this God should avenge it upon his house.
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What should be the reason of this? Because though the work was good, yet his end was bad. It was not zeal for the Lord of Hosts, that was but in pretence, his end was to get the Kingdom.
What should be the reason of this? Because though the work was good, yet his end was bad. It was not zeal for the Lord of Hosts, that was but in pretence, his end was to get the Kingdom.
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Plainly then, a man may do what God requires, and yet in the doing of it serve his own ends.
Plainly then, a man may do what God requires, and yet in the doing of it serve his own ends.
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Now the Yoke of Christ directs our ends, which is, in all things that God be glorified, 1 Cor. 10.31.
Now the Yoke of christ directs our ends, which is, in all things that God be glorified, 1 Cor. 10.31.
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So that in all these instances it appears to be a very extensive Yoke, and so must the Christians obedience be:
So that in all these instances it appears to be a very extensive Yoke, and so must the Christians Obedience be:
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Ye are my friends, if you do whatever I command you, Joh. 15.14. Fifthly, (And it follows from the former) It is a laborious Yoke. Indeed there is a blessed rest our Lord Christ hath promised to all that put on this Yoke. Matt. 11.29. Take my yoke upon you — and ye shall find rest to your souls: You Are my Friends, if you do whatever I command you, John 15.14. Fifthly, (And it follows from the former) It is a laborious Yoke. Indeed there is a blessed rest our Lord christ hath promised to all that put on this Yoke. Matt. 11.29. Take my yoke upon you — and you shall find rest to your Souls:
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that is, a rest from the dominion of sin, from the condemning power of the Law, from the accusations and charges of Conscience.
that is, a rest from the dominion of since, from the condemning power of the Law, from the accusations and charges of Conscience.
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But it is not a rest from labour, that is the priviledge of Heaven, they rest from their labours, Revel. 14.13. Here we labour to enter into rest, Heb. 4.11. The very notion of taking up the yoke, imports labour and diligence.
But it is not a rest from labour, that is the privilege of Heaven, they rest from their labours, Revel. 14.13. Here we labour to enter into rest, Hebrew 4.11. The very notion of taking up the yoke, imports labour and diligence.
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And so do all those imployments to which the Christian calling is compared in Scripture:
And so do all those employments to which the Christian calling is compared in Scripture:
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It is compared to running a race, to wrestling, to fighting. All works that call for the utmost strength, skill, and industry.
It is compared to running a raze, to wrestling, to fighting. All works that call for the utmost strength, skill, and industry.
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The more strings an Instrument hath, the greater art and skill is requisite to handle it well.
The more strings an Instrument hath, the greater art and skill is requisite to handle it well.
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A Christian hath more to do than ever Adam in Innocency had, his state is better, but his work is greater.
A Christian hath more to do than ever Adam in Innocency had, his state is better, but his work is greater.
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Adam was to obey the Law only; but the Christian is to obey both Law and Gospel. Adam was to obey the Law only; but the Christian is to obey both Law and Gospel.
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First, He is to keep the whole Law, it is to be his Rule as much as it was Adam 's,
First, He is to keep the Whole Law, it is to be his Rule as much as it was Adam is,
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though not upon the same Sanction, and severe Conditions.
though not upon the same Sanction, and severe Conditions.
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Which Command may I break upon the priviledge of interest in Christ? or refuse to obey as a part of Gospel-liberty? And if every Command of the Moral Law requires obedience,
Which Command may I break upon the privilege of Interest in christ? or refuse to obey as a part of gospel liberty? And if every Command of the Moral Law requires Obedience,
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as it doth, how great is his Duty! But this is not all. For Secondly, He owes obedience to the Gospel too:
as it does, how great is his Duty! But this is not all. For Secondly, He owes Obedience to the Gospel too:
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For this is more peculiarly the Yoke of Christ. And how many Duties go to make up Gospel-obedience!
For this is more peculiarly the Yoke of christ. And how many Duties go to make up Gospel obedience!
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There must be believing in Christ, repenting of sin, denying our selves, renouncing the world, crucifying the flesh with its affections and lusts;
There must be believing in christ, repenting of since, denying our selves, renouncing the world, crucifying the Flesh with its affections and Lustiest;
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cutting off the right hand, plucking out the right eye, cleaving to the truths of Christ, contending for the Faith, praying in the Spirit, watching in all things, resisting temptations, growing in grace, worshipping God in the Spirit, abounding in hope, rejoycing in Christ Jesus, &c. O how laborious a work is it to take up the Yoke of Christ!
cutting off the right hand, plucking out the right eye, cleaving to the truths of christ, contending for the Faith, praying in the Spirit, watching in all things, resisting temptations, growing in grace, worshipping God in the Spirit, abounding in hope, rejoicing in christ jesus, etc. Oh how laborious a work is it to take up the Yoke of christ!
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Indeed Christ says it is easie, Matt. 11.30.
Indeed christ Says it is easy, Matt. 11.30.
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my yoke is easie: but this is in opposition to grievousness, (1 John 5.3.) not to diligence and industry. Christ quits us of our burden, but not of our duty. my yoke is easy: but this is in opposition to grievousness, (1 John 5.3.) not to diligence and industry. christ quits us of our burden, but not of our duty.
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Sixthly, The Yoke of Christ is a lasting Yoke; not to be worn at pleasure and then laid off.Sixthly, The Yoke of christ is a lasting Yoke; not to be worn At pleasure and then laid off.
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I have given you statutes and judgments, says Moses, Deut. 4.5. as the Lord commanded me; I have given you statutes and Judgments, Says Moses, Deuteronomy 4.5. as the Lord commanded me;
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and then v. 9. Take heed lest they depart from thy heart all the days of thy life. And Isa. 59.21.
and then v. 9. Take heed lest they depart from thy heart all the days of thy life. And Isaiah 59.21.
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My words which I have put in thy mouth, shall not depart out of thy mouth, My words which I have put in thy Mouth, shall not depart out of thy Mouth,
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nor out of the mouth of thy seed — from henceforth and for ever. nor out of the Mouth of thy seed — from henceforth and for ever.
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The meaning of this promise is, that his people shall never want the guidance and direction of his Word,
The meaning of this promise is, that his people shall never want the guidance and direction of his Word,
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and therefore they should always follow the guidance of it.
and Therefore they should always follow the guidance of it.
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David begs to be taught the Statutes of God for this very reason, that he may keep them to the end, Psal. 119.33. There is no exemption from Duty, no room for intermissions in our obedience.David begs to be taught the Statutes of God for this very reason, that he may keep them to the end, Psalm 119.33. There is no exemption from Duty, no room for intermissions in our Obedience.
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Upon those words of Solomon, Eccles. 3.1. There is a time for every thing, a time to be born, and a time to die;
Upon those words of Solomon, Eccles. 3.1. There is a time for every thing, a time to be born, and a time to die;
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a time to weep, and a time to laugh, &c. One hath this observation, That there are two things Solomon allots no time for, viz. for sin, and for serving God. He allots no time for sin, because that ought never to be committed, he allots no time for serving God, because that ought never to be neglected. Sin is never in season, and obedience never is out of season. a time to weep, and a time to laugh, etc. One hath this observation, That there Are two things Solomon allots no time for, viz. for since, and for serving God. He allots no time for since, Because that ought never to be committed, he allots no time for serving God, Because that ought never to be neglected. since is never in season, and Obedience never is out of season.
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It is not enough to shew our respect to the Command at one time and not at another, it must reach to all times; Psal. 106.3. Blessed are they that keep judgment, and he that doth righteousness at all times.
It is not enough to show our respect to the Command At one time and not At Another, it must reach to all times; Psalm 106.3. Blessed Are they that keep judgement, and he that does righteousness At all times.
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And this seems to be the sense of that 119. Psal. 96. vers. I have seen an end of all perfection,
And this seems to be the sense of that 119. Psalm 96. vers. I have seen an end of all perfection,
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but thy commandment is exceeding broad; the breadth of the Command is set in opposition to the finiteness of all Creature-perfections;but thy Commandment is exceeding broad; the breadth of the Command is Set in opposition to the finiteness of all Creature-perfections;
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it is therefore exceeding broad, because it ingages to that duty that is never throughly finished so long as we are in this world.
it is Therefore exceeding broad, Because it engages to that duty that is never thoroughly finished so long as we Are in this world.
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Therefore we are never to be weary of well doing. Why should we? Is not Christ as sweet always at at first? The Commands of God as equal? The ways of God as lovely? Heaven as desirable as ever? However the Yoke of Christ be always the same,
Therefore we Are never to be weary of well doing. Why should we? Is not christ as sweet always At At First? The Commands of God as equal? The ways of God as lovely? Heaven as desirable as ever? However the Yoke of christ be always the same,
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yet a Christian, in regard of himself, hath more reason to keep it on, than he had at first to take it up; because by reason of use he hath had his senses exercised to discern between good and evil, Heb. 5.14. He hath had such tastes of God in the course of his obedience, as he was a stranger to at the first entrance. His experiences are now greater.
yet a Christian, in regard of himself, hath more reason to keep it on, than he had At First to take it up; Because by reason of use he hath had his Senses exercised to discern between good and evil, Hebrew 5.14. He hath had such tastes of God in the course of his Obedience, as he was a stranger to At the First Entrance. His experiences Are now greater.
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Christ upon tryal is sweeter, and the recompence of reward is nearer. Your salvation is nearer than when ye first believed, Rom. 13.11.
christ upon trial is Sweeten, and the recompense of reward is nearer. Your salvation is nearer than when you First believed, Rom. 13.11.
np1 p-acp n1 vbz jc, cc dt n1 pp-f n1 vbz jc. po22 n1 vbz jc cs c-crq pn22 ord vvd, np1 crd.
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Therefore there must be no declining; The righteous shall hold on his way.
Therefore there must be no declining; The righteous shall hold on his Way.
av a-acp vmb vbi dx vvg; dt j vmb vvi p-acp po31 n1.
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He that hath once put his hand to the plow, must not look back; this Yoke, being once put on, should never be put off till God take it off, which e're long he will do; He that hath once put his hand to the blow, must not look back; this Yoke, being once put on, should never be put off till God take it off, which ever long he will do;
pns31 cst vhz a-acp vvb po31 n1 p-acp dt n1, vmb xx vvi av; d n1, vbg a-acp vvn a-acp, vmd av-x vbi vvn a-acp p-acp np1 vvb pn31 a-acp, r-crq av av-j pns31 vmb vdi;
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and instead of a Yoke upon the neck, put a Crown upon the head, and so reward your present obedience with an eternal blessedness.
and instead of a Yoke upon the neck, put a Crown upon the head, and so reward your present Obedience with an Eternal blessedness.
cc av pp-f dt n1 p-acp dt n1, vvb dt n1 p-acp dt n1, cc av vvb po22 j n1 p-acp dt j n1.
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Thus you have an account what the Yoke of Christ is. It consists of the Commands of Christ, which are the Conditions of our Salvation.
Thus you have an account what the Yoke of christ is. It consists of the Commands of christ, which Are the Conditions of our Salvation.
av pn22 vhb dt n1 r-crq dt n1 pp-f np1 vbz. pn31 vvz pp-f dt vvz pp-f np1, r-crq vbr dt n2 pp-f po12 n1.
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And this Yoke is pure, spiritual, absolute, extensive, laborious, and lasting. That is the first thing.
And this Yoke is pure, spiritual, absolute, extensive, laborious, and lasting. That is the First thing.
cc d vvb vbz j, j, j, j, j, cc vvg. cst vbz dt ord n1.
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I will be briefer in the next. Quest. 2. Why are the Commands of Christ called a Yoke?
I will be briefer in the next. Quest. 2. Why Are the Commands of christ called a Yoke?
pns11 vmb vbi jc p-acp dt ord. n1. crd q-crq vbr dt vvz pp-f np1 vvd dt n1?
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Answ. 1. With respect to the corrupt nature of man. 2. With respect to the nature of the Commands themselves.Answer 1. With respect to the corrupt nature of man. 2. With respect to the nature of the Commands themselves.
np1 crd p-acp n1 p-acp dt j n1 pp-f n1. crd p-acp n1 p-acp dt n1 pp-f dt vvz px32.
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1. With respect to the corrupt nature of man which accounts them so.
1. With respect to the corrupt nature of man which accounts them so.
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They are the lusts of the flesh that make Duty a Yoke, or else the Precept would be a Law, but no Yoke. As it is the soreness of the foot which makes the shooe a burden, which otherwise would be an help. The Angels in Heaven are under a Law, but not under a Yoke; and so are glorified Saints;
They Are the Lustiest of the Flesh that make Duty a Yoke, or Else the Precept would be a Law, but no Yoke. As it is the soreness of the foot which makes the shoe a burden, which otherwise would be an help. The Angels in Heaven Are under a Law, but not under a Yoke; and so Are glorified Saints;
pns32 vbr dt n2 pp-f dt n1 cst vvb n1 dt n1, cc av dt n1 vmd vbi dt n1, p-acp dx n1. p-acp pn31 vbz dt n1 pp-f dt n1 r-crq vvz dt n1 dt n1, r-crq av vmd vbi dt vvb. dt n2 p-acp n1 vbr p-acp dt n1, p-acp xx p-acp dt n1; cc av vbr vvn n2;
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for in them there is no manner of unsuitableness to, or regret at the will of God.
for in them there is no manner of unsuitableness to, or regret At the will of God.
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Man with respect to the Law of God is to be considered either as carnal, or converted, unregenerate, or born again ▪
Man with respect to the Law of God is to be considered either as carnal, or converted, unregenerate, or born again ▪
n1 p-acp n1 p-acp dt n1 pp-f np1 vbz pc-acp vbi vvn av-d p-acp j, cc vvn, j, cc vvn av ▪
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First, As carnal and unregenerate; and while he is in that state, the Law of Christ is not only a Yoke, but an intolerable Yoke; flesh and blood cannot bear it,First, As carnal and unregenerate; and while he is in that state, the Law of christ is not only a Yoke, but an intolerable Yoke; Flesh and blood cannot bear it,
ord, p-acp j cc j; cc cs pns31 vbz p-acp d n1, dt n1 pp-f np1 vbz xx av-j dt n1, p-acp dt j n1; n1 cc n1 vmbx vvi pn31,
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because of that enmity that is between the Law of God and his lusts. He is under the prevalency of a quite contrary Law, the Law of Sin;
Because of that enmity that is between the Law of God and his Lustiest. He is under the prevalency of a quite contrary Law, the Law of since;
c-acp pp-f d n1 cst vbz p-acp dt n1 pp-f np1 cc po31 n2. pns31 vbz p-acp dt n1 pp-f dt av j-jn n1, dt n1 pp-f n1;
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and where the Law of sin rules, the Law of Christ can take no place; He is not subject to the law of God, nor indeed can be, Rom. 8.7.
and where the Law of since rules, the Law of christ can take no place; He is not Subject to the law of God, nor indeed can be, Rom. 8.7.
cc c-crq dt n1 pp-f n1 vvz, dt n1 pp-f np1 vmb vvi dx n1; pns31 vbz xx j-jn p-acp dt n1 pp-f np1, ccx av vmb vbi, np1 crd.
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How can an evil tree bring forth good fruit? How can darkness have communion with light? How can the old nature do the works of the new creature?
How can an evil tree bring forth good fruit? How can darkness have communion with Light? How can the old nature do the works of the new creature?
q-crq vmb dt j-jn n1 vvb av j n1? q-crq vmb n1 vhb n1 p-acp n1? q-crq vmb dt j n1 vdb dt n2 pp-f dt j n1?
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The carnal mind can never bear Christs Yoke, because of that opposition that is in lust to the Divine Law;
The carnal mind can never bear Christ Yoke, Because of that opposition that is in lust to the Divine Law;
dt j n1 vmb av-x vvi npg1 vvi, c-acp pp-f d n1 cst vbz p-acp n1 p-acp dt j-jn n1;
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it is not only averse to it, but adverse; it doth not only draw the heart from God, but opposeth him.
it is not only averse to it, but adverse; it does not only draw the heart from God, but Opposeth him.
pn31 vbz xx av-j j p-acp pn31, cc-acp j; pn31 vdz xx av-j vvi dt n1 p-acp np1, cc-acp vvz pno31.
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Christ commands one thing, and the flesh another; the Command says, Mortifie the flesh; Lust says, Make provision for the flesh;
christ commands one thing, and the Flesh Another; the Command Says, Mortify the Flesh; Lust Says, Make provision for the Flesh;
np1 vvz crd n1, cc dt n1 j-jn; dt n1 vvz, vvi dt n1; n1 vvz, vvb n1 p-acp dt n1;
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the Command is for self-denial, Lust is for self-pleasure; Christ is for obedience and holiness, and therefore Lust says, This man shall not rule.
the Command is for self-denial, Lust is for self-pleasure; christ is for Obedience and holiness, and Therefore Lust Says, This man shall not Rule.
dt n1 vbz p-acp n1, n1 vbz p-acp n1; np1 vbz p-acp n1 cc n1, cc av n1 vvz, d n1 vmb xx vvi.
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Because the Law opposes lust, therefore lust opposes the Law, it crys out, The burden of the Lord, it complains of hard sayings, and grievous commands.
Because the Law opposes lust, Therefore lust opposes the Law, it cries out, The burden of the Lord, it complains of hard sayings, and grievous commands.
p-acp dt n1 vvz n1, av n1 vvz dt n1, pn31 vvz av, dt n1 pp-f dt n1, pn31 vvz pp-f j n2-vvg, cc j n2.
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Secondly, Man is to be considered as in a regenerate state, which yet is but the imperfection of Grace;Secondly, Man is to be considered as in a regenerate state, which yet is but the imperfection of Grace;
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for though the new creature hath a perfection of parts, yet it hath not a perfection of degrees, there are remains of corruption in every part;
for though the new creature hath a perfection of parts, yet it hath not a perfection of Degrees, there Are remains of corruption in every part;
c-acp cs dt j n1 vhz dt n1 pp-f n2, av pn31 vhz xx dt n1 pp-f n2, a-acp vbr n2 pp-f n1 p-acp d n1;
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though lust be dethroned, it is not ejected; though it hath lost its regency, yet it retains a residence; it hath a great power, though not a reigning power;
though lust be dethroned, it is not ejected; though it hath lost its regency, yet it retains a residence; it hath a great power, though not a reigning power;
cs n1 vbb vvn, pn31 vbz xx vvn; cs pn31 vhz vvn po31 n1, av pn31 vvz dt n1; pn31 vhz dt j n1, cs xx dt j-vvg n1;
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it hath the power of a Tyrant, though not of a King; and often captivates, though it don't command.
it hath the power of a Tyrant, though not of a King; and often captivates, though it don't command.
pn31 vhz dt n1 pp-f dt n1, c-acp xx pp-f dt n1; cc av vvz, cs pn31 vdbx vvi.
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Now though so far as Grace prevails, the command of Christ is no Yoke, no burden, no task;
Now though so Far as Grace prevails, the command of christ is no Yoke, no burden, no task;
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it is a pleasure and delight;
it is a pleasure and delight;
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it is no more a Yoke than it is to an Angel in Heaven, or than it was to Christ. it is no more a Yoke than it is to an Angel in Heaven, or than it was to christ.
pn31 vbz av-dx av-dc dt n1 cs pn31 vbz p-acp dt n1 p-acp n1, cc cs pn31 vbds p-acp np1.
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Is it a Yoke to a man to eat and drink, to take his meals,
Is it a Yoke to a man to eat and drink, to take his meals,
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and satisfie his hunger? No more is it to the renewed nature to obey the will of God.
and satisfy his hunger? No more is it to the renewed nature to obey the will of God.
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I delight to do thy will, O my God, Psal. 40.8. yet so far as corruption remains unsubdued and unmortified in a child of God, so far the commands of Christ are a yoke still;I delight to do thy will, Oh my God, Psalm 40.8. yet so Far as corruption remains unsubdued and unmortified in a child of God, so Far the commands of christ Are a yoke still;
pns11 vvb pc-acp vdi po21 n1, uh po11 np1, np1 crd. av av av-j c-acp n1 vvz j cc vvn p-acp dt n1 pp-f np1, av av-j dt n2 pp-f np1 vbr dt vvb av;
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for though with the mind he serves the Law of God, yet with the flesh he serves the Law of sin, Rom. 7.25.
for though with the mind he serves the Law of God, yet with the Flesh he serves the Law of since, Rom. 7.25.
c-acp cs p-acp dt n1 pns31 vvz dt n1 pp-f np1, av p-acp dt n1 pns31 vvz dt n1 pp-f n1, np1 crd.
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the body of death will not bear the yoke of the Lord of life. And this is the reason why the Soul so oft crys out and complains of it,
the body of death will not bear the yoke of the Lord of life. And this is the reason why the Soul so oft cries out and complains of it,
dt n1 pp-f n1 vmb xx vvi dt vvb pp-f dt n1 pp-f n1. cc d vbz dt n1 c-crq dt n1 av av vvz av cc vvz pp-f pn31,
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because it opposes and hinders that subjection to Jesus Christ, which the Soul longs and labours to come up to.
Because it opposes and hinders that subjection to jesus christ, which the Soul longs and labours to come up to.
c-acp pn31 vvz cc vvz d n1 p-acp np1 np1, r-crq dt n1 vvz cc vvz pc-acp vvi a-acp p-acp.
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He would be holy as God is holy, that he might stand compleat to all the will of God;
He would be holy as God is holy, that he might stand complete to all the will of God;
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but he finds a Law, that when he would do good evil is present. Rom. 7.21. 2. The commands of Christ are called a Yoke with respect to the nature of the commands themselves, which lay the strongest obligation upon the Creature, both as to Sin and Grace. First, As to Sin:
but he finds a Law, that when he would do good evil is present. Rom. 7.21. 2. The commands of christ Are called a Yoke with respect to the nature of the commands themselves, which lay the Strongest obligation upon the Creature, both as to since and Grace. First, As to since:
p-acp pns31 vvz dt n1, cst c-crq pns31 vmd vdi j n-jn vbz j. np1 crd. crd dt n2 pp-f np1 vbr vvn dt n1 p-acp n1 p-acp dt n1 pp-f dt n2 px32, r-crq vvd dt js n1 p-acp dt n1, d c-acp p-acp n1 cc n1. ord, c-acp p-acp n1:
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it injoyns the mortifying every lust, and that upon pain of eternal death, Rom. 8.13. Secondly, As to Grace;
it enjoins the mortifying every lust, and that upon pain of Eternal death, Rom. 8.13. Secondly, As to Grace;
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it requires the getting of grace, the growing in grace, the exercise of grace, and that through the whole course of our lives.
it requires the getting of grace, the growing in grace, the exercise of grace, and that through the Whole course of our lives.
pn31 vvz dt n-vvg pp-f n1, dt vvg p-acp n1, dt n1 pp-f n1, cc cst p-acp dt j-jn n1 pp-f po12 n2.
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No such tye upon the Soul as the Yoke of Christ;
No such tie upon the Soul as the Yoke of christ;
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therefore some say Religio is à religando, it is the tye of God upon the Soul;
Therefore Some say Religio is à Religando, it is the tie of God upon the Soul;
av d vvb fw-mi vbz fw-fr fw-la, pn31 vbz dt n1 pp-f np1 p-acp dt n1;
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till a man comes under the power of the Precept, he is NONLATINALPHABET, we are not NONLATINALPHABET but NONLATINALPHABET, not without Law but under the Law to Christ, 1 Cor. 9.21.
till a man comes under the power of the Precept, he is, we Are not but, not without Law but under the Law to christ, 1 Cor. 9.21.
c-acp dt n1 vvz p-acp dt n1 pp-f dt n1, pns31 vbz, pns12 vbr xx p-acp, xx p-acp n1 p-acp p-acp dt n1 p-acp np1, vvn np1 crd.
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CHAP. VI. Holds forth the Reasons of the Doctrine.
CHAP. VI. Holds forth the Reasons of the Doctrine.
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2. WHY it is the concernment of every one to take up the Yoke of Christ in his Youth.
2. WHY it is the concernment of every one to take up the Yoke of christ in his Youth.
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Reas. 1. Because of the Call of God.Reas. 1. Because of the Call of God.
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He doth not call us to bow to his Yoke, to submit to his Authority, to obey his Commands only, but to do it betimes;
He does not call us to bow to his Yoke, to submit to his authority, to obey his Commands only, but to do it betimes;
pns31 vdz xx vvi pno12 pc-acp vvi p-acp po31 vvi, pc-acp vvi p-acp po31 n1, pc-acp vvi po31 vvz j, cc-acp pc-acp vdi pn31 av;
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as he states our duty, what we shall do, so he times it, when it must be done.
as he states our duty, what we shall do, so he times it, when it must be done.
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And therefore it is as much a sin to let slip the time, as to neglect the thing.
And Therefore it is as much a since to let slip the time, as to neglect the thing.
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Not to do what God commands is a sin, and not to do it when God commands it, is another sin.
Not to do what God commands is a since, and not to do it when God commands it, is Another since.
xx pc-acp vdi q-crq np1 vvz vbz dt n1, cc xx pc-acp vdi pn31 c-crq np1 vvz pn31, vbz j-jn n1.
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If God says, To day, go work to day in my vineyard (Mat. 21.28.) To day if you will hear his voice harden not your hearts (Heb. 3.15.) Why then to put it off till the morrow, is a sin,
If God Says, To day, go work to day in my vineyard (Mathew 21.28.) To day if you will hear his voice harden not your hearts (Hebrew 3.15.) Why then to put it off till the morrow, is a since,
cs np1 vvz, p-acp n1, vvb n1 p-acp n1 p-acp po11 n1 (np1 crd.) p-acp n1 cs pn22 vmb vvi po31 n1 vvi xx po22 n2 (np1 crd.) uh-crq av pc-acp vvi pn31 a-acp p-acp dt n1, vbz dt n1,
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and so the adding of one days neglect to another, is the adding of sin to sin:
and so the adding of one days neglect to Another, is the adding of since to since:
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For it is a repeated slight to the Call of God.
For it is a repeated slight to the Call of God.
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Now to shew you the force of this reason, do but consider who it is that calls, and what the Call is.
Now to show you the force of this reason, do but Consider who it is that calls, and what the Call is.
av pc-acp vvi pn22 dt n1 pp-f d n1, vdb p-acp vvi r-crq pn31 vbz cst vvz, cc q-crq dt n1 vbz.
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First, Who it is that calls, it is God the Father, God the Son, and God the Holy Ghost.First, Who it is that calls, it is God the Father, God the Son, and God the Holy Ghost.
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1. It is God the Father; he that made thee, and gave thee thy being. And this, one would think, should be obligation enough to duty.
1. It is God the Father; he that made thee, and gave thee thy being. And this, one would think, should be obligation enough to duty.
crd pn31 vbz np1 dt n1; pns31 cst vvd pno21, cc vvd pno21 po21 vbg. cc d, pi vmd vvi, vmd vbi n1 av-d p-acp n1.
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He that gave thee thy being calls for thy obedience: especially considering he made thee for this end;
He that gave thee thy being calls for thy Obedience: especially considering he made thee for this end;
pns31 cst vvd pno21 po21 n1 vvz p-acp po21 n1: av-j vvg pns31 vvd pno21 p-acp d n1;
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other Creatures were made to serve thee; but there was no end of thy being but to serve God;
other Creatures were made to serve thee; but there was no end of thy being but to serve God;
j-jn n2 vbdr vvn pc-acp vvi pno21; cc-acp a-acp vbds dx n1 pp-f po21 n1 cc-acp pc-acp vvi np1;
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and therefore thou hadst another make tnan other Creatures. He stamped a greater excellency upon man than upon the rest of the Creatures:
and Therefore thou Hadst Another make tnan other Creatures. He stamped a greater excellency upon man than upon the rest of the Creatures:
cc av pns21 vhd2 j-jn n1 av j-jn n2. pns31 vvd dt jc n1 p-acp n1 cs p-acp dt n1 pp-f dt n2:
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Every Creature bears some impression of God, but no Creature on earth but only Man bears the likeness of God.
Every Creature bears Some impression of God, but no Creature on earth but only Man bears the likeness of God.
d n1 vvz d n1 pp-f np1, cc-acp dx n1 p-acp n1 p-acp j n1 vvz dt n1 pp-f np1.
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In other Creatures there are vestigia Dei, but in man only there is imago Dei, there you may see his footsteps, but here only his image. Other Creatures are formed of earth,
In other Creatures there Are vestigia Dei, but in man only there is imago Dei, there you may see his footsteps, but Here only his image. Other Creatures Are formed of earth,
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but Man is partly earth and partly Heaven; the dust of the earth is married to the breath of God.
but Man is partly earth and partly Heaven; the dust of the earth is married to the breath of God.
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And why such an excellent being, but to fit him for the end to which God designed him, viz. Duty and Service.
And why such an excellent being, but to fit him for the end to which God designed him, viz. Duty and Service.
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And is it not reason that God who gave thee thy being should have thy obedience? That he who gave thee a reasonable Soul should have a reasonable service? Creation is an obligation to service.
And is it not reason that God who gave thee thy being should have thy Obedience? That he who gave thee a reasonable Soul should have a reasonable service? Creation is an obligation to service.
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Hence that of Solomon, Eccles. 12.1. Remember thy Creator. He that was not made by himself should not live to himself.
Hence that of Solomon, Eccles. 12.1. remember thy Creator. He that was not made by himself should not live to himself.
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He that can't cease from depending on God as a Principle, he ought not to cease from intending God as an end, that he may be the object of our obedience,
He that can't cease from depending on God as a Principle, he ought not to cease from intending God as an end, that he may be the Object of our Obedience,
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as well as the Author of our being. 2. It is God the Son, the Lord thy Redeemer.
as well as the Author of our being. 2. It is God the Son, the Lord thy Redeemer.
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First, It is he that took up flesh, came into thy Nature, was made Man, became thy Surety, bore the Curse due to thy sins, shed his Blood, laid down his life to ransom thy Soul, rose again for thy Justification, is gone to Heaven upon thy Errand.
First, It is he that took up Flesh, Come into thy Nature, was made Man, became thy Surety, boar the Curse due to thy Sins, shed his Blood, laid down his life to ransom thy Soul, rose again for thy Justification, is gone to Heaven upon thy Errand.
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It is this Christ that calls thee to take up his Yoke; and is it not reason that we should bear the Yoke for him that bore the Cross and the Curse for us? Is it not reason that if we have the good of his Sufferings, he should have the glory of our service?
It is this christ that calls thee to take up his Yoke; and is it not reason that we should bear the Yoke for him that boar the Cross and the Curse for us? Is it not reason that if we have the good of his Sufferings, he should have the glory of our service?
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Secondly, It is he that with the Father hath stablished this as the great Condition of Salvation, bearing the Yoke: so that it is the standing Law of Heaven, Whoever will be saved must take up Christs Yoke. This is the way to blessedness, and there is no other;
Secondly, It is he that with the Father hath established this as the great Condition of Salvation, bearing the Yoke: so that it is the standing Law of Heaven, Whoever will be saved must take up Christ Yoke. This is the Way to blessedness, and there is no other;
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bear the Yoke of Christ and be blessed;
bear the Yoke of christ and be blessed;
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cast that off and Christ will cast you off, submit and be saved, reject it and Christ will reject you.
cast that off and christ will cast you off, submit and be saved, reject it and christ will reject you.
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This is the unalterable condition of Salvation, and there is no other.
This is the unalterable condition of Salvation, and there is no other.
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Things are so setled in the eternal Compact between Father and Son about the case of man, that the Blood of Christ it self cannot stead us,
Things Are so settled in the Eternal Compact between Father and Son about the case of man, that the Blood of christ it self cannot stead us,
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nor the mercy of God (infinite as it is) benefit us, without this condition be performed by us.
nor the mercy of God (infinite as it is) benefit us, without this condition be performed by us.
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And therefore it is that Christ is so importunate in this Duty, that he calls and knocks,
And Therefore it is that christ is so importunate in this Duty, that he calls and knocks,
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so many ways, by the Law, by the Cross, by Gospel-light, by the operation of the Spirit.
so many ways, by the Law, by the Cross, by Gospel light, by the operation of the Spirit.
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Thirdly, It is he that made this his great end in redeeming us, to restore us to obedience as well as to favour;
Thirdly, It is he that made this his great end in redeeming us, to restore us to Obedience as well as to favour;
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and to render us capable of that service and duty which hath Glory and Blessedness annexed to it.
and to render us capable of that service and duty which hath Glory and Blessedness annexed to it.
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Therefore his Blood is said to purge the conscience from dead works to serve the living God, Heb. 9 14. And this is made a reason of his bearing our sins in his body on the tree, that we being dead to sin might live to righteousnss, 1 Pet. 2.24.
Therefore his Blood is said to purge the conscience from dead works to serve the living God, Hebrew 9 14. And this is made a reason of his bearing our Sins in his body on the tree, that we being dead to since might live to righteousness, 1 Pet. 2.24.
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And who did he redeem? was it not young ones as well as others? Did he not shed as much blood,
And who did he Redeem? was it not young ones as well as Others? Did he not shed as much blood,
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and pay as great a price for them as others?
and pay as great a price for them as Others?
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Fourthly, It is he that hath purchased unto himself a fulness of Grace to be given forth for the inablement of thee for the susception of this Yoke, and the performing all the Duties belonging thereto;
Fourthly, It is he that hath purchased unto himself a fullness of Grace to be given forth for the enablement of thee for the susception of this Yoke, and the performing all the Duties belonging thereto;
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so that there shall be nothing wanting, if there be but a willing mind. The Lord Christ knows thy case, and the impotency contracted by sin;
so that there shall be nothing wanting, if there be but a willing mind. The Lord christ knows thy case, and the impotency contracted by since;
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that thou canst not bear his Yoke without his strength, and influences of his Grace;
that thou Canst not bear his Yoke without his strength, and influences of his Grace;
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and therefore he calls thee to partake of his fulness, that thou mayst be strong in the Lord and in the power of his might.
and Therefore he calls thee to partake of his fullness, that thou Mayest be strong in the Lord and in the power of his might.
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The wise God permitted the loss of mans self-fulness, that he might never more be any thing in himself,
The wise God permitted the loss of men self-fulness, that he might never more be any thing in himself,
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but might glorifie the Redeemer by an intire constant dependance upon him in fetching all from him as an indigent Creature.
but might Glorify the Redeemer by an entire constant dependence upon him in fetching all from him as an indigent Creature.
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Mans first miscarriage was in a desire of self-sufficiency, and he hath been poor and naked from that very day.
men First miscarriage was in a desire of self-sufficiency, and he hath been poor and naked from that very day.
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He would have a stock in his own hands, and he hath been a begger ever since.
He would have a stock in his own hands, and he hath been a beggar ever since.
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It was pride at the first that overthrew him, and ever since God hath left sin in him to humble him.
It was pride At the First that overthrew him, and ever since God hath left since in him to humble him.
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He would have a happiness in himself, and therefore he shall have no happiness but by being outed of himself.
He would have a happiness in himself, and Therefore he shall have no happiness but by being outed of himself.
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He would live as an independent Being, and therefore to cure this, God brings him to an absolute dependance for all things;
He would live as an independent Being, and Therefore to cure this, God brings him to an absolute dependence for all things;
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he shall have nothing but what he hath by faith and expectation, that he may thereby see what a beggerly indigent Creature he is,
he shall have nothing but what he hath by faith and expectation, that he may thereby see what a beggarly indigent Creature he is,
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and so glorifie the fulness of Christ.
and so Glorify the fullness of christ.
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And it is the mercy of Christ that he hath a sufficiency of Grace for all that see their need, and trust to his supplies.
And it is the mercy of christ that he hath a sufficiency of Grace for all that see their need, and trust to his supplies.
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And therefore it is all the reason in the world we should obey his Call,
And Therefore it is all the reason in the world we should obey his Call,
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and take up his Yoke, who injoyns no obedience but what he gives strength and power to perform.
and take up his Yoke, who enjoins no Obedience but what he gives strength and power to perform.
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Fifthly, It is he into whose hand the Judgment of the World is committed, he is ordained of God, to be the Judge of quick and dead, Acts 10.42.
Fifthly, It is he into whose hand the Judgement of the World is committed, he is ordained of God, to be the Judge of quick and dead, Acts 10.42.
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And this is what you all profess to believe, you say in your Creed, that he is ascended into heaven,
And this is what you all profess to believe, you say in your Creed, that he is ascended into heaven,
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and from thence he shall come to judge the quick and the dead; and from thence he shall come to judge the quick and the dead;
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and it is so, for the Father hath committed all judgment to the Son, John 5.22. He it is who disposes of all persons to their eternal condition, the power of life and death, salvation and damnation is in his hand.
and it is so, for the Father hath committed all judgement to the Son, John 5.22. He it is who disposes of all Persons to their Eternal condition, the power of life and death, salvation and damnation is in his hand.
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He is the Husbandman who appoints the reapers to gather the tares and bind them in bundles to burn them,
He is the Husbandman who appoints the reapers to gather the tares and bind them in bundles to burn them,
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but to gather the wheat into his barn, Mat. 13.30. He is the Bridegroom who takes the wise Virgins in with him to the marriage, but excludes the foolish. He is the man who travelling into a far Country, delivered his goods to his servants, to one five talents, to another two, to another one, and after a long time comes againe and reckons with them, blessing and rewarding the diligence of the faithful, and dooming the unprofitable servant into utter darkness. but to gather the wheat into his barn, Mathew 13.30. He is the Bridegroom who Takes the wise Virgins in with him to the marriage, but excludes the foolish. He is the man who traveling into a Far Country, Delivered his goods to his Servants, to one five Talents, to Another two, to Another one, and After a long time comes again and reckons with them, blessing and rewarding the diligence of the faithful, and dooming the unprofitable servant into utter darkness.
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And is there not great reason then why every one should take up his Yoke; especially considering that it is made up of those Laws that are the rules both of his Government and of his Judgment;
And is there not great reason then why every one should take up his Yoke; especially considering that it is made up of those Laws that Are the rules both of his Government and of his Judgement;
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as he rules by them, so he will pass Sentence by them, the same Laws that are now given by Christ for a rule of life, shall then be the rule of Judgment.
as he rules by them, so he will pass Sentence by them, the same Laws that Are now given by christ for a Rule of life, shall then be the Rule of Judgement.
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Our Lord Christ tells you so, John 12.48. He that rejecteth me and receiveth not my words, hath one that judgeth him, the words that I have spoken, the same shall judge him in the last day.
Our Lord christ tells you so, John 12.48. He that rejecteth me and receives not my words, hath one that Judgeth him, the words that I have spoken, the same shall judge him in the last day.
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If you will not submit to his word to guide you, you must submit to it to try you;
If you will not submit to his word to guide you, you must submit to it to try you;
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you may decline his Precepts, but you cannot decline his Sentence. You will not obey him when he says, Follow me, but you cannot resist him,
you may decline his Precepts, but you cannot decline his Sentence. You will not obey him when he Says, Follow me, but you cannot resist him,
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when he says, Depart from me. It is most rational therefore you should submit to his Precepts, or ye can't escape his wrath, Psal. 2.12. 3. God the Holy Spirit, he calls for thy obedience and for an early submission to the Yoke of Christ;
when he Says, Depart from me. It is most rational Therefore you should submit to his Precepts, or you can't escape his wrath, Psalm 2.12. 3. God the Holy Spirit, he calls for thy Obedience and for an early submission to the Yoke of christ;
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and therefore it is that he begins his work in the Soul betimes.
and Therefore it is that he begins his work in the Soul betimes.
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I know not, nor is it for me to say, how early, but certainly it is very early.
I know not, nor is it for me to say, how early, but Certainly it is very early.
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There are none of you of any competent age but the Spirit of the Lord hath been dealing with you to bring you under the Yoke of Christ .
There Are none of you of any competent age but the Spirit of the Lord hath been dealing with you to bring you under the Yoke of christ.
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The Gospel is the ministration of the Spirit, 2 Cor. 3.8. and the Call of the Gospel is accompanied with a work of the Spirit;
The Gospel is the ministration of the Spirit, 2 Cor. 3.8. and the Call of the Gospel is accompanied with a work of the Spirit;
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where the Gospel calls outwardly, the Spirit calls inwardly, and this is the highest way of Gods calling.
where the Gospel calls outwardly, the Spirit calls inwardly, and this is the highest Way of God's calling.
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There is no work of God beyond the striving of the Spirit in the heart: and doubtless the Spirit strives less or more with all under the word.
There is no work of God beyond the striving of the Spirit in the heart: and doubtless the Spirit strives less or more with all under the word.
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He cannot be said to strive with all in the same manner, nor in all with equal power and efficacy;
He cannot be said to strive with all in the same manner, nor in all with equal power and efficacy;
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for then all would as well be brought under Christs Yoke as those that are. But that he strives with all in one degree or other is evident.
for then all would as well be brought under Christ Yoke as those that Are. But that he strives with all in one degree or other is evident.
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For whence is it that many are under such frequent and strong convictions? and that they are made to see sin,
For whence is it that many Are under such frequent and strong convictions? and that they Are made to see since,
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and feel the burden of it? convinced of their undone condition under it? convinced of the necessity and equity of obedience and a holy life? it is from the striving of the Spirit.
and feel the burden of it? convinced of their undone condition under it? convinced of the necessity and equity of Obedience and a holy life? it is from the striving of the Spirit.
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And whence is it that many are brought to take up the Yoke of Christ formally and feignedly, that have no work of sound conversion wrought in their hearts? So did the stony ground hearer, he hears the word, and receives it, and what is the receiving it,
And whence is it that many Are brought to take up the Yoke of christ formally and feignedly, that have no work of found conversion wrought in their hearts? So did the stony ground hearer, he hears the word, and receives it, and what is the receiving it,
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but conforming to it? So did Simon Magus, he believed and was baptized, and so came under the Yoke of Christ.
but conforming to it? So did Simon Magus, he believed and was baptised, and so Come under the Yoke of christ.
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And whence is this but from the power of the Spirit put forth to convince of sin,
And whence is this but from the power of the Spirit put forth to convince of since,
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and of the equity of the ways of Christ? This doth it — Through the greatness of thy power shall thine enemies submit themselves to thee, Psal. 66.3. The word which we render submit, signifies in the Hebrew to lye. Your Margent reads it feigned obedience, and to feign obedience when the heart is not right with God, is a lye.
and of the equity of the ways of christ? This does it — Through the greatness of thy power shall thine enemies submit themselves to thee, Psalm 66.3. The word which we render submit, signifies in the Hebrew to lie. Your Margin reads it feigned Obedience, and to feign Obedience when the heart is not right with God, is a lie.
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And whence is it that many are wearied out of their lusts, and brought to a free and willing submission to Christ and his Yoke? but from the irresistible power of the Spirit.
And whence is it that many Are wearied out of their Lustiest, and brought to a free and willing submission to christ and his Yoke? but from the irresistible power of the Spirit.
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And whence is it that many do resist the Spirit of Grace? How could he be resisted, And whence is it that many do resist the Spirit of Grace? How could he be resisted,
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if he did not put forth his power, and strive with the sinner? Resistance is a forcible opposition made by one against another in his onsets and attempts:
if he did not put forth his power, and strive with the sinner? Resistance is a forcible opposition made by one against Another in his onsets and attempts:
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So that it is most evident that the Spirit of the Lord strives with all, to bring them under the Yoke of Christ at one time or other.
So that it is most evident that the Spirit of the Lord strives with all, to bring them under the Yoke of christ At one time or other.
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Now I pray do but consider what reason there is for your compliance with the Spirit herein.
Now I pray do but Consider what reason there is for your compliance with the Spirit herein.
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First, Consider what his work and design is.First, Consider what his work and Design is.
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It is to prepare the way of the Lord into the heart, to break the Yoke of sin, to destroy that confederacy with corruption, which will be the ruine of thy Soul,
It is to prepare the Way of the Lord into the heart, to break the Yoke of since, to destroy that confederacy with corruption, which will be the ruin of thy Soul,
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and so to captivate the heart to the obedience of Christ. Whatever means he uses, this is the end he pursues.
and so to captivate the heart to the Obedience of christ. Whatever means he uses, this is the end he pursues.
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If he wound us, if he break us, if he empty and out us of our selves, it is but to bring us to a more ready and free subjection to the Laws of Christ.
If he wound us, if he break us, if he empty and out us of our selves, it is but to bring us to a more ready and free subjection to the Laws of christ.
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Wounds of Conscience are painful things, and spiritual troubles are grievous troubles, the burden of sin is a heavy burden;
Wounds of Conscience Are painful things, and spiritual Troubles Are grievous Troubles, the burden of since is a heavy burden;
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but so long as these things are under the management of the Spirit as instrumental to a ready obedience to the Lord Christ, there is all the reason in the world why you should undergo them.
but so long as these things Are under the management of the Spirit as instrumental to a ready Obedience to the Lord christ, there is all the reason in the world why you should undergo them.
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Secondly, Let it be considered how uncertain his striving is, you don't know how long or how little while it will last.Secondly, Let it be considered how uncertain his striving is, you don't know how long or how little while it will last.
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He begins betimes, but you know not how soon he may have done.
He begins betimes, but you know not how soon he may have done.
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If you refuse his calls, and repulse him when he knocks, you have no promise he will knock again.
If you refuse his calls, and repulse him when he knocks, you have no promise he will knock again.
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To be sure, the more you resist him, the sooner you quench him, and where he is once utterly quenched, there he never strives again.
To be sure, the more you resist him, the sooner you quench him, and where he is once utterly quenched, there he never strives again.
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Where it is quenched but partially and gradually, it is a very hard thing to kindle it again,
Where it is quenched but partially and gradually, it is a very hard thing to kindle it again,
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as you may see Cant. 5.6. but where it is totally quenched it can be kindled no more.
as you may see Cant 5.6. but where it is totally quenched it can be kindled no more.
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Alas who should kindle it? The Saints can't:
Alas who should kindle it? The Saints can't:
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Call now if there be any that will answer thee, and to which of the Saints wilt thou turn? (as Eliphaz said to Job in another case) Job 5.1. Could the wise Virgins kindle the foolish Virgins lamps when they were gone out? no they could not:Call now if there be any that will answer thee, and to which of the Saints wilt thou turn? (as Eliphaz said to Job in Another case) Job 5.1. Could the wise Virgins kindle the foolish Virgins lamps when they were gone out? no they could not:
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Give us of your oyl, for our lamps are gone out, Mat. 25.8. but alas they had none to spare:Give us of your oil, for our lamps Are gone out, Mathew 25.8. but alas they had none to spare:
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Not so, lest there be not enough for us and you, v. 9. Can the sinner himself kindle it? no, that is impossible;Not so, lest there be not enough for us and you, v. 9. Can the sinner himself kindle it? no, that is impossible;
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he can quench it, but he cannot kindle it. He may sin away the Spirits motions, but he can never recover them again.
he can quench it, but he cannot kindle it. He may sin away the Spirits motions, but he can never recover them again.
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That is plain in Prov. 1.24, 25. Because I called and you refused, I stretched out my hand and no man regarded,
That is plain in Curae 1.24, 25. Because I called and you refused, I stretched out my hand and no man regarded,
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but ye have set at nought all my counsel, &c. Here is the Spirit quenched; and see how they strive to light it again, but in vain.but you have Set At nought all my counsel, etc. Here is the Spirit quenched; and see how they strive to Light it again, but in vain.
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Vers. 28. They shall call upon me, but I will not answer, they shall seek me early, but shall not find me. Vers. 28. They shall call upon me, but I will not answer, they shall seek me early, but shall not find me.
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The sinner, you see, can quench the Spirit, but he cannot kindle it. Can the Ordinances kindle it again? no neither.
The sinner, you see, can quench the Spirit, but he cannot kindle it. Can the Ordinances kindle it again? no neither.
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Alas how should they, when they have no life in themselves, but what the Spirit puts into them? Pray mind,
Alas how should they, when they have no life in themselves, but what the Spirit puts into them? prey mind,
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if you at any time quench the Spirit in your selves, you do thereby quench it in all the Ordinances;
if you At any time quench the Spirit in your selves, you do thereby quench it in all the Ordinances;
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and then though the Word be otherwise the word of life, yet it is but a dead letter when the Spirit is quenched.
and then though the Word be otherwise the word of life, yet it is but a dead Letter when the Spirit is quenched.
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None can kindle it again but God, and he will not. Where the sinner doth once totally extinguish it, God will never light it again.
None can kindle it again but God, and he will not. Where the sinner does once totally extinguish it, God will never Light it again.
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Thirdly, If it once come to this, you can never come to Christ, never take up his Yoke. For this is a work that can never be done without the help of the Spirit.Thirdly, If it once come to this, you can never come to christ, never take up his Yoke. For this is a work that can never be done without the help of the Spirit.
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If he must help the Believers infirmities, then sure he must cure the Sinners obstinacies; there is a yoke to be broke off, as well as a yoke to be put on; corrupt habits to be extirpated,
If he must help the Believers infirmities, then sure he must cure the Sinners obstinacies; there is a yoke to be broke off, as well as a yoke to be put on; corrupt habits to be extirpated,
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or obedience to Christ can never be owned: And this is a work that none but the Spirit of God can effect.
or Obedience to christ can never be owned: And this is a work that none but the Spirit of God can Effect.
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The yoke shall be destroyed because of the anointing. The yoke shall be destroyed Because of the anointing.
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Though that be spoken of the Assyrians yoke, yet it is typical of sins yoke, which none can free thee from but the Spirit of Christ; Though that be spoken of the Assyrians yoke, yet it is typical of Sins yoke, which none can free thee from but the Spirit of christ;
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and therefore if the Spirit depart thou art undone, there is no possibility of conversion to Christ;
and Therefore if the Spirit depart thou art undone, there is no possibility of conversion to christ;
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thou art given up to a perpetual vassalage to sin and lust, and to an hardned refusal of all the counsels of God,
thou art given up to a perpetual vassalage to since and lust, and to an hardened refusal of all the Counsels of God,
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and of all the ways of life.
and of all the ways of life.
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So that upon all these accounts it is highly reasonable that every one of you should stoop to the Yoke of Christ betimes.
So that upon all these accounts it is highly reasonable that every one of you should stoop to the Yoke of christ betimes.
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The Spirit of the Lord calls you to this, the end of all his motions and strivings is to bring you to this.
The Spirit of the Lord calls you to this, the end of all his motions and strivings is to bring you to this.
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And how little while he may strive you don't know. And if he once give over striving, the work can never be done.
And how little while he may strive you don't know. And if he once give over striving, the work can never be done.
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Here then you see the reason why every one should take up the Yoke of Christ in his youth,
Here then you see the reason why every one should take up the Yoke of christ in his youth,
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because of the Call of God.
Because of the Call of God.
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God the Father calls who made thee, God the Son calls who redeemed thee, God the Spirit calls who was sent to counsel and guide thee, to regenerate and change thee, to sanctifie and make thee meet for Glory.God the Father calls who made thee, God the Son calls who redeemed thee, God the Spirit calls who was sent to counsel and guide thee, to regenerate and change thee, to sanctify and make thee meet for Glory.
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And shall not the Call of God be obeyed? This one thing will make it appear to be the most reasonable thing in the world, viz.
And shall not the Call of God be obeyed? This one thing will make it appear to be the most reasonable thing in the world, viz.
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The Covenant you are entred into;
The Covenant you Are entered into;
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are not you entred into a Covenant with God the Father, Son and Holy Ghost? What is your Baptism but a token and pledge of it? Hereby God hath owned you for his;
Are not you entered into a Covenant with God the Father, Son and Holy Ghost? What is your Baptism but a token and pledge of it? Hereby God hath owned you for his;
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and hereby you are ingaged to be the Lord's.
and hereby you Are engaged to be the Lord's.
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And shall God take me into Covenant, and shall I refuse to take up Christs Yoke? This is that will destroy your Covenant-interest.
And shall God take me into Covenant, and shall I refuse to take up Christ Yoke? This is that will destroy your Covenant interest.
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God expects that so soon as you come to years of understanding, to know your interest and duty, you should renew the Covenant of God upon your own Souls,
God expects that so soon as you come to Years of understanding, to know your Interest and duty, you should renew the Covenant of God upon your own Souls,
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and take hold of it for your selves (as your Parents did for you before.) Now wherein doth your personal entring into Covenant with God chiefly consist,
and take hold of it for your selves (as your Parents did for you before.) Now wherein does your personal entering into Covenant with God chiefly consist,
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but in your taking up the Yoke of Christ? Sure therefore this should be done betimes;
but in your taking up the Yoke of christ? Sure Therefore this should be done betimes;
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if you refuse this, ye renounce your Covenant with God, you cast your selves out by your unbelief,
if you refuse this, you renounce your Covenant with God, you cast your selves out by your unbelief,
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and then God will cast you out: Rom. 11.20. Because of unbelief they were broken off.
and then God will cast you out: Rom. 11.20. Because of unbelief they were broken off.
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Secondly, Consider what this Call is.Secondly, Consider what this Call is.
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When you are called to take up the Yoke of Christ, you are called from a state of sin and misery to a state of true blessedness;
When you Are called to take up the Yoke of christ, you Are called from a state of since and misery to a state of true blessedness;
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from the vilest slavery and drudgery in the world, to a work of the highest pleasure and delight.
from the Vilest slavery and drudgery in the world, to a work of the highest pleasure and delight.
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No greater pleasure than in duty and obedience where the heart is right with God. You are called to holiness, 1 Thess. 4.7. God hath not called us to uncleanness, but unto holiness. No greater pleasure than in duty and Obedience where the heart is right with God. You Are called to holiness, 1 Thess 4.7. God hath not called us to uncleanness, but unto holiness.
dx jc n1 cs p-acp n1 cc n1 c-crq dt n1 vbz j-jn p-acp np1. pn22 vbr vvn p-acp n1, crd np1 crd. np1 vhz xx vvn pno12 p-acp n1, cc-acp p-acp n1.
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And a life of holiness is the most desirable life in the world, it is the life of God;
And a life of holiness is the most desirable life in the world, it is the life of God;
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it is that life in which only a man can have communion with God;
it is that life in which only a man can have communion with God;
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for a man must partake of the nature and life of God that would have fellowship with God;
for a man must partake of the nature and life of God that would have fellowship with God;
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contrary natures can have no communion, He will not take the wicked by the hand . Without holiness no man shall see the Lord, Heb. 12.14.
contrary nature's can have no communion, He will not take the wicked by the hand. Without holiness no man shall see the Lord, Hebrew 12.14.
j-jn n2 vmb vhi dx n1, pns31 vmb xx vvi dt j p-acp dt n1. p-acp n1 dx n1 vmb vvi dt n1, np1 crd.
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It is not meant only of seeing God in Heaven, but in this world also,
It is not meant only of seeing God in Heaven, but in this world also,
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for there is a seeing of God fiducially as well as beatifically, and the one is as necessary to the present state,
for there is a seeing of God fiducially as well as beatifically, and the one is as necessary to the present state,
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as the other is to a state of Glory.
as the other is to a state of Glory.
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And he that doth not see God in this world, shall never see him in the next.
And he that does not see God in this world, shall never see him in the next.
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Now that which fits for present Vision and Communion is holiness.
Now that which fits for present Vision and Communion is holiness.
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And your holiness lies in taking up the Yoke of Christ, and conforming to the Law and Will of Christ.
And your holiness lies in taking up the Yoke of christ, and conforming to the Law and Will of christ.
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This is that which you are called to:
This is that which you Are called to:
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Nay when you are called to take up Christ's Yoke, you are therein called to partake of the glory and blessedness of Christ in Heaven.
Nay when you Are called to take up Christ's Yoke, you Are therein called to partake of the glory and blessedness of christ in Heaven.
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For though this Call of God begins in Grace, yet it ends in Glory.
For though this Call of God begins in Grace, yet it ends in Glory.
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There is a twofold end of Gods Call with respect to sinners, the near and proximate end is the conversion of sinners to Christ, and a life of obedience;
There is a twofold end of God's Call with respect to Sinners, the near and proximate end is the conversion of Sinners to christ, and a life of Obedience;
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the remote and ultimate end is the bringing those to glory who are thus brought home by grace,
the remote and ultimate end is the bringing those to glory who Are thus brought home by grace,
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and therefore the Call of God is said to be to glory, 1 Thess. 2.12. — who hath called you to his kingdom and glory. And 2 Pet. 1.3. called us to glory and virtue.
and Therefore the Call of God is said to be to glory, 1 Thess 2.12. — who hath called you to his Kingdom and glory. And 2 Pet. 1.3. called us to glory and virtue.
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To virtue as the means, to glory as the end.
To virtue as the means, to glory as the end.
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The call begins in conversion, it is carried on in sanctification and obedience, it is compleated in glory and blessedness.
The call begins in conversion, it is carried on in sanctification and Obedience, it is completed in glory and blessedness.
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Whom he called them he justified, whom he justified them he also glorified: Whom he called them he justified, whom he justified them he also glorified:
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It is not said whom he justified them he also sanctified (which the order of things would seem to require) I conceive the reason is,
It is not said whom he justified them he also sanctified (which the order of things would seem to require) I conceive the reason is,
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because sanctification is included in glorification, for it is the beginning of glory;
Because sanctification is included in glorification, for it is the beginning of glory;
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and therefore is so called in Scripture, We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory, 2 Cor. 3.18. i. e. from one degree of grace to another, till grace be at last compleated in glory.
and Therefore is so called in Scripture, We all with open face beholding as in a glass the glory of the Lord Are changed into the same image from glory to glory, 2 Cor. 3.18. i. e. from one degree of grace to Another, till grace be At last completed in glory.
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The eternal dignifying the soul with the glory of God is the ultimate end of the call of God.
The Eternal dignifying the soul with the glory of God is the ultimate end of the call of God.
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So that to consider who it is that calls, and what this call is, adds a great force to the reason,
So that to Consider who it is that calls, and what this call is, adds a great force to the reason,
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why every one should take up the Yoke of Christ in his youth.
why every one should take up the Yoke of christ in his youth.
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Reas. 2. Because of the nature of sin, which gets great advantage by its continuance and uncontrouled possession.Reas. 2. Because of the nature of since, which gets great advantage by its Continuance and uncontrolled possession.
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It insinuates it self into the affections by its inticing pleasures and deceiving delights; and when the affections are ingaged, it is hard to disintangle them.
It insinuates it self into the affections by its enticing pleasures and deceiving delights; and when the affections Are engaged, it is hard to disentangle them.
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What shall reduce that Soul from compliance with sin, which is linked to it by love and delight? The power and strength which sin hath in us is by its interest in the affections;
What shall reduce that Soul from compliance with since, which is linked to it by love and delight? The power and strength which since hath in us is by its Interest in the affections;
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hereby it steals into the Throne insensibly, and so gives Law to the whole man.
hereby it steals into the Throne insensibly, and so gives Law to the Whole man.
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And how shall a man stoop to the Yoke of Christ who is under the power and dominion of lust? No man can serve these two masters. Therefore it is good to shake off the Yoke of sin betimes, because of its incroaching nature;
And how shall a man stoop to the Yoke of christ who is under the power and dominion of lust? No man can serve these two Masters. Therefore it is good to shake off the Yoke of since betimes, Because of its encroaching nature;
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it goes on by little and little and by repeated and multiplied acts, it becomes a habit in the Soul;
it Goes on by little and little and by repeated and multiplied acts, it becomes a habit in the Soul;
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and it is a very difficult thing to remove a habit: as it is with a disease, which taken at first may be easily cured;
and it is a very difficult thing to remove a habit: as it is with a disease, which taken At First may be Easily cured;
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but when by a long tract of time it hath corrupted the blood, and setled it self in the body, it is then turned to an ill habit,
but when by a long tract of time it hath corrupted the blood, and settled it self in the body, it is then turned to an ill habit,
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and then the remedies, which might have done at first, come too late.
and then the remedies, which might have done At First, come too late.
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Bernard tells us of several steps and gradations by which a man comes to the highest degree of sin;Bernard tells us of several steps and gradations by which a man comes to the highest degree of since;
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first sin is heavy, then less heavy, then light, then sweet, at length natural and unavoidable; First since is heavy, then less heavy, then Light, then sweet, At length natural and unavoidable;
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so that what at first was difficult to be done, is at last impossible to be left undone. so that what At First was difficult to be done, is At last impossible to be left undone.
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The carnal heart is the seat of lust, lust works to sinful acts, sinful acts repeated make a custom,
The carnal heart is the seat of lust, lust works to sinful acts, sinful acts repeated make a custom,
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and out of custom not resisted, issues necessity. Hence that of the Apostle, 2 Pet. 2.14. Having eyes full of adultery, and that cannot cease from sin.
and out of custom not resisted, issues necessity. Hence that of the Apostle, 2 Pet. 2.14. Having eyes full of adultery, and that cannot cease from since.
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Thus sin incroaches by degrees, and by multiplied acts gathers more strength, till at last it becomes unconquerable.
Thus since incroaches by Degrees, and by multiplied acts gathers more strength, till At last it becomes unconquerable.
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Like many waters, which, meeting in one stream, swell to that greatness, that they overflow the banks and bear down all before them.
Like many waters, which, meeting in one stream, swell to that greatness, that they overflow the banks and bear down all before them.
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There are three sorts of Sinners which rarely become true Converts. Such as have long injoyed the means of Grace, and are Sermon-proof.
There Are three sorts of Sinners which rarely become true Converts. Such as have long enjoyed the means of Grace, and Are Sermonproof.
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Such as have made a profession of Religion and are fallen off. And such as have long accustomed themselves to sin.
Such as have made a profession of Religion and Are fallen off. And such as have long accustomed themselves to since.
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And therefore how blind were the Heathens in their reasonings, who advised that young ones might have their fill of pleasure,
And Therefore how blind were the heathens in their reasonings, who advised that young ones might have their fill of pleasure,
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as the best way to wean them from it.
as the best Way to wean them from it.
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Alas they knew nothing of the corruption of nature, and of indwelling sin, of which this is a bait rather than a cure. Sensual things are so suited to brutish appetite, that you may as well go about to drown a fish by throwing it into the Sea,
Alas they knew nothing of the corruption of nature, and of indwelling since, of which this is a bait rather than a cure. Sensual things Are so suited to brutish appetite, that you may as well go about to drown a Fish by throwing it into the Sea,
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as to extinguish carnal desires by sensual delights;
as to extinguish carnal Desires by sensual delights;
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they may be cloyed, but never satisfied; they may be wearied in injoying, but never weaned from lusting. Besides, these things interposing between God and the Soul, do render it so sottish and sensual, that it is wholly listless to any good:
they may be cloyed, but never satisfied; they may be wearied in enjoying, but never weaned from lusting. Beside, these things interposing between God and the Soul, do render it so sottish and sensual, that it is wholly listless to any good:
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and how can it then take up the Yoke of Christ? Can the Ethiopian change his skin,
and how can it then take up the Yoke of christ? Can the Ethiopian change his skin,
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or the Leopard his spots? then may you that are accustomed to do evil, learn to do well, Jer. 13.23. Reas. 3. The earlier the Yoke of Christ is taken up, the easier it will be.or the Leopard his spots? then may you that Are accustomed to do evil, Learn to do well, Jer. 13.23. Reas. 3. The earlier the Yoke of christ is taken up, the Easier it will be.
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Any thing is the more easily compassed by the earliness of the undertaking.
Any thing is the more Easily compassed by the earliness of the undertaking.
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A plant that is newly set is more easily removed than one that hath taken root.
A plant that is newly Set is more Easily removed than one that hath taken root.
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Of all that were possessed with evil Spirits in Christ's time, it is observed that none were so hardly cured as they that had been possessed from their child-hood, Mark 9.21, 29. Satan will not easily quit his hold, especially where he hath had a long and quiet possession.
Of all that were possessed with evil Spirits in Christ's time, it is observed that none were so hardly cured as they that had been possessed from their childhood, Mark 9.21, 29. Satan will not Easily quit his hold, especially where he hath had a long and quiet possession.
pp-f d cst vbdr vvn p-acp j-jn n2 p-acp npg1 n1, pn31 vbz vvn cst pix vbdr av av vvn c-acp pns32 cst vhd vbn vvn p-acp po32 n1, vvb crd, crd np1 vmb xx av-j vvi po31 n1, av-j c-crq pns31 vhz vhn dt j cc j-jn n1.
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How seldom doth grace graft upon a withered stock!
How seldom does grace grafted upon a withered stock!
uh-crq av vdz n1 vvi p-acp dt j-vvn n1!
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That question of Nicodemus is not improper here, Can a man be born when he is old? Joh. 3.4.
That question of Nicodemus is not improper Here, Can a man be born when he is old? John 3.4.
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An old sinner is nearer to the second death than he is to the second birth. If you break a Horse to the harness,
an old sinner is nearer to the second death than he is to the second birth. If you break a Horse to the harness,
dt j n1 vbz jc p-acp dt ord n1 cs pns31 vbz p-acp dt ord n1. cs pn22 vvb dt n1 p-acp dt n1,
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or a bullock to the Yoke, it is while they are young;
or a bullock to the Yoke, it is while they Are young;
cc dt n1 p-acp dt n1, pn31 vbz n1 pns32 vbr j;
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if you teach one to write, or play on the Musick, ye don't defer it till the fingers are grown stiff,
if you teach one to write, or play on the Music, you don't defer it till the fingers Are grown stiff,
cs pn22 vvb pi pc-acp vvi, cc vvi p-acp dt n1, pn22 vdbx vvi pn31 p-acp dt n2 vbr vvn j,
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but do it while they are more agil and nimble.
but do it while they Are more Agile and nimble.
cc-acp vdb pn31 cs pns32 vbr av-dc j cc j.
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It is a thrifty course to be an early Convert, delays make the work exceeding difficult. For
It is a thrifty course to be an early Convert, delays make the work exceeding difficult. For
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Hereby the mind is more blinded, the will more stubborn, the affections more soaked in sensual fruitions,
Hereby the mind is more blinded, the will more stubborn, the affections more soaked in sensual fruitions,
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and thereby more alienated from God.
and thereby more alienated from God.
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The Conscience more stupid and benummed, till by custom in sinning it comes to be past feeling, like the hand that is hardned by much labour.
The Conscience more stupid and benumbed, till by custom in sinning it comes to be passed feeling, like the hand that is hardened by much labour.
dt n1 av-dc j cc vvn, c-acp p-acp n1 p-acp vvg pn31 vvz pc-acp vbi p-acp n1, av-j dt n1 cst vbz vvn p-acp d n1.
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And how hard must the conversion of such an one be!
And how hard must the conversion of such an one be!
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If it be a work of great difficulty to convert a hard heart which is in every man by nature, what a difficulty is it then to convert a heart hardned by custom and continuance in sin? Of all Sinners there is least hope of doing good upon those, who, by constant evil usages, have contracted such a hardness, that they can sin without fear, or regret of Conscience.
If it be a work of great difficulty to convert a hard heart which is in every man by nature, what a difficulty is it then to convert a heart hardened by custom and Continuance in since? Of all Sinners there is least hope of doing good upon those, who, by constant evil usages, have contracted such a hardness, that they can sin without Fear, or regret of Conscience.
cs pn31 vbb dt n1 pp-f j n1 pc-acp vvi dt j n1 r-crq vbz p-acp d n1 p-acp n1, r-crq dt n1 vbz pn31 av pc-acp vvi dt n1 j-vvn p-acp n1 cc n1 p-acp n1? pp-f d n2 pc-acp vbz ds n1 pp-f vdg j p-acp d, r-crq, p-acp j j-jn n2, vhb vvn d dt n1, cst pns32 vmb vvi p-acp n1, cc n1 pp-f n1.
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Pliny says of the Tortoise, that she floats so long upon the water, till the beams of the Sun have so hardned her shell, that she cannot sink; pliny Says of the Tortoise, that she floats so long upon the water, till the beams of the Sun have so hardened her shell, that she cannot sink;
np1 vvz pp-f dt n1, cst pns31 vvz av av-j p-acp dt n1, c-acp dt n2 pp-f dt n1 vhb av vvn po31 n1, cst pns31 vmbx vvi;
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so going on in sin under the Sun-shine of the Gospel, doth so harden the heart that it cannot repent.
so going on in since under the Sunshine of the Gospel, does so harden the heart that it cannot Repent.
av vvg a-acp p-acp n1 p-acp dt n1 pp-f dt n1, vdz av vvi dt n1 cst pn31 vmbx vvi.
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And this is the reason the Devil is for delaying repentance and a holy life, that so sin may take its advantages by deeper rooting and firmer habits.
And this is the reason the devil is for delaying Repentance and a holy life, that so since may take its advantages by Deeper rooting and firmer habits.
cc d vbz dt n1 dt n1 vbz p-acp vvg n1 cc dt j n1, cst av n1 vmb vvi po31 n2 p-acp jc-jn n-vvg cc jc n2.
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For these are the arms of the strong man whereby he makes the greater resistances against Christ, rooted prejudices against Religion are very hardly extirpated.
For these Are the arms of the strong man whereby he makes the greater resistances against christ, rooted prejudices against Religion Are very hardly extirpated.
p-acp d vbr dt n2 pp-f dt j n1 c-crq pns31 vvz dt jc n2 p-acp np1, vvn n2 p-acp n1 vbr av av j.
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Reas. 4. Early obedience finds the kindest acceptance with God. I remember the kindness of thy youth, Jer. 2.2. God takes notice of the earliness of the work, as well as of the work it self;Reas. 4. Early Obedience finds the Kindest acceptance with God. I Remember the kindness of thy youth, Jer. 2.2. God Takes notice of the earliness of the work, as well as of the work it self;
np1 crd j n1 vvz dt js n1 p-acp np1. pns11 vvb dt n1 pp-f po21 n1, np1 crd. np1 vvz n1 pp-f dt n1 pp-f dt n1, c-acp av c-acp pp-f dt n1 pn31 n1;
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and hath a peculiar kindness for the kindness of our youth.
and hath a peculiar kindness for the kindness of our youth.
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It is true that a hearty resignation to God, and a serious imbracing Religion by an unfeigned subjection to Christ, always finds acceptance with the Lord;
It is true that a hearty resignation to God, and a serious embracing Religion by an unfeigned subjection to christ, always finds acceptance with the Lord;
pn31 vbz j cst dt j n1 p-acp np1, cc dt j vvg n1 p-acp dt j n1 p-acp np1, av vvz n1 p-acp dt n1;
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Him that comes to me I will in no wise cast out. There is a double Negative in the Greek which serves to make the promise strong, Him that comes to me I will in no wise cast out. There is a double Negative in the Greek which serves to make the promise strong,
pno31 cst vvz p-acp pno11 pns11 vmb p-acp dx j vvn av. pc-acp vbz dt j-jn j-jn p-acp dt jp r-crq vvz pc-acp vvi dt n1 j,
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and to incourage faith against all doubts and fears. I will not, not cast him out.
and to encourage faith against all doubts and fears. I will not, not cast him out.
cc pc-acp vvi n1 p-acp d n2 cc n2. pns11 vmb xx, xx vvn pno31 av.
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The promise doth not only import the safety of the estate of such as are in Christ,
The promise does not only import the safety of the estate of such as Are in christ,
dt n1 vdz xx av-j vvi dt n1 pp-f dt n1 pp-f d c-acp vbr p-acp np1,
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but the welcome reception of all that come to Christ.
but the welcome reception of all that come to christ.
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As he will not cast them out that are once united to him, so, nor will he keep them out who desire truly to close with him whenever it be, sooner or later;
As he will not cast them out that Are once united to him, so, nor will he keep them out who desire truly to close with him whenever it be, sooner or later;
p-acp pns31 vmb xx vvi pno32 av cst vbr a-acp vvn p-acp pno31, av, ccx vmb pns31 vvb pno32 av r-crq vvb av-j pc-acp vvi p-acp pno31 av pn31 vbi, av-c cc jc;
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when ever the heart is willing God is ready. A sincere obedience shall find acceptance at any time;
when ever the heart is willing God is ready. A sincere Obedience shall find acceptance At any time;
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but the earlier we come, the kinder shall be our reception, and the greater our welcome;
but the earlier we come, the kinder shall be our reception, and the greater our welcome;
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and it must needs be so,
and it must needs be so,
cc pn31 vmb av vbi av,
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First, Because we resist the fewer calls and invitations of God, which are the expressions of his love and good will to sinners;First, Because we resist the fewer calls and invitations of God, which Are the expressions of his love and good will to Sinners;
ord, c-acp pns12 vvb dt d vvz cc n2 pp-f np1, r-crq vbr dt n2 pp-f po31 n1 cc j n1 p-acp n2;
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and as nothing provokes God more than when his love is slighted, so there is nothing he is more pleased with than when the Soul is won by it to a readiness of obedience;
and as nothing provokes God more than when his love is slighted, so there is nothing he is more pleased with than when the Soul is wone by it to a readiness of Obedience;
cc c-acp pix vvz np1 av-dc cs c-crq po31 n1 vbz vvn, av pc-acp vbz pix pns31 vbz av-dc vvn p-acp cs c-crq dt n1 vbz vvn p-acp pn31 p-acp dt n1 pp-f n1;
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and that which pleases God heightens our acceptation.
and that which Pleases God heightens our acceptation.
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Secondly, We save God the labour (to speak after the manner of men) of using other means in which he less delights;Secondly, We save God the labour (to speak After the manner of men) of using other means in which he less delights;
ord, pns12 vvb np1 dt n1 (pc-acp vvi p-acp dt n1 pp-f n2) pp-f vvg j-jn n2 p-acp r-crq pns31 av-dc vvz;
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there are methods which God doth not love to be found in the use of, which yet he is constrained to use for our benefit;
there Are methods which God does not love to be found in the use of, which yet he is constrained to use for our benefit;
pc-acp vbr n2 r-crq np1 vdz xx vvi pc-acp vbi vvn p-acp dt n1 pp-f, r-crq av pns31 vbz vvn p-acp vvb p-acp po12 n1;
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he hath his thorn hedges to stop our course, reduce our wandrings, and bring us to himself:
he hath his thorn hedges to stop our course, reduce our wanderings, and bring us to himself:
pns31 vhz po31 n1 n2 pc-acp vvi po12 n1, vvb po12 n2-vvg, cc vvb pno12 pc-acp px31:
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hence we read of his strange works and his strange acts, Isa. 28.21. Things which God delights not in, but is forced to by the stubbornness of the Creature, that he that will not hear the word and who hath ordained it, may be made to hear the rod and who hath appointed it, Mic. 6.9.
hence we read of his strange works and his strange acts, Isaiah 28.21. Things which God delights not in, but is forced to by the stubbornness of the Creature, that he that will not hear the word and who hath ordained it, may be made to hear the rod and who hath appointed it, Mic. 6.9.
av pns12 vvb pp-f po31 j n2 cc po31 j n2, np1 crd. n2 r-crq np1 vvz xx p-acp, cc-acp vbz vvn p-acp p-acp dt n1 pp-f dt n1, cst pns31 cst vmb xx vvi dt n1 cc r-crq vhz vvn pn31, vmb vbi vvn p-acp vvb dt n1 cc r-crq vhz vvn pn31, np1 crd.
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Now by early imbracing the ways of Christ, we happily prevent God in that work which is so contrary to his disposition,
Now by early embracing the ways of christ, we happily prevent God in that work which is so contrary to his disposition,
av p-acp av-j vvg dt n2 pp-f np1, pns12 av-j vvi np1 p-acp d n1 r-crq vbz av j-jn p-acp po31 n1,
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as being more inclined to mercy than wrath. Thirdly, We gratifie him in the thing he loves;
as being more inclined to mercy than wrath. Thirdly, We gratify him in the thing he loves;
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and that is, an early obedience. Under the Law all Sacrifices were required to be young. Deut. 15.19. All the firstling males that come of thy herd and of thy flock, thou shalt sanctifie unto the Lord thy God. And Exod. 22.29. Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors.
and that is, an early Obedience. Under the Law all Sacrifices were required to be young. Deuteronomy 15.19. All the firstling males that come of thy heard and of thy flock, thou shalt sanctify unto the Lord thy God. And Exod 22.29. Thou shalt not Delay to offer the First of thy ripe fruits, and of thy Liquors.
cc d vbz, dt j n1. p-acp dt n1 d n2 vbdr vvn pc-acp vbi j. np1 crd. d dt n1 n2-jn cst vvb pp-f po21 n1 cc pp-f po21 n1, pns21 vm2 vvi p-acp dt n1 po21 n1. cc np1 crd. pns21 vm2 xx vvi pc-acp vvi dt ord pp-f po21 j n2, cc pp-f po21 n2.
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Mark, It must be the firstling of the herd, and the firstling of the flock,
Mark, It must be the firstling of the heard, and the firstling of the flock,
vvb, pn31 vmb vbi dt n1 pp-f dt n1, cc dt n1 pp-f dt n1,
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and the first ripe fruits, and the first liquors. And why? but to teach us, by these Types,
and the First ripe fruits, and the First Liquors. And why? but to teach us, by these Types,
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how pleasing to God a timely conversion is;
how pleasing to God a timely conversion is;
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and that if we would present our selves an acceptable Sacrifice to him, it must be by an early subjection to the Yoke of Christ.
and that if we would present our selves an acceptable Sacrifice to him, it must be by an early subjection to the Yoke of christ.
cc cst cs pns12 vmd vvi po12 n2 dt j n1 p-acp pno31, pn31 vmb vbi p-acp dt j n1 p-acp dt vvb pp-f np1.
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He loves a young Abijah, a young Josiah, a young Timothy, a young Saint for a Sacrifice.
He loves a young Abijah, a young Josiah, a young Timothy, a young Saint for a Sacrifice.
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John is called the Disciple whom Jesus loved, Joh. 13.23. John is called the Disciple whom jesus loved, John 13.23.
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And why? did Jesus love none other of the Disciples but him? Yes, he loved them all,
And why? did jesus love none other of the Disciples but him? Yes, he loved them all,
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and that both living and dying; Joh. 13.1. Having loved his own which were in the world, he loved them to the end.
and that both living and dying; John 13.1. Having loved his own which were in the world, he loved them to the end.
cc cst d j-vvg cc j-vvg; np1 crd. vhg vvn po31 d r-crq vbdr p-acp dt n1, pns31 vvd pno32 p-acp dt n1.
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But yet he loved John above all the rest;
But yet he loved John above all the rest;
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and the reason that is given of it by some is, because John was brought to Christ betimes;
and the reason that is given of it by Some is, Because John was brought to christ betimes;
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of all the Disciples he was youngest when he took up the Yoke of Christ;
of all the Disciples he was youngest when he took up the Yoke of christ;
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he loved Christ first, and therefore Christ loved him best; and as he had the highest affection for him,
he loved christ First, and Therefore christ loved him best; and as he had the highest affection for him,
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so he made the greatest revelations to him. All which shews the gracious acceptance of his early obedience.
so he made the greatest revelations to him. All which shows the gracious acceptance of his early Obedience.
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It addeth greatly to the value of a gift when it is given readily and at first asking.
It adds greatly to the valve of a gift when it is given readily and At First asking.
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So when we give up our selves to the Call of God without shifting and hucking, without demurrs and delays, it puts a great value upon our obedience,
So when we give up our selves to the Call of God without shifting and hucking, without demurs and delays, it puts a great valve upon our Obedience,
av c-crq pns12 vvb a-acp po12 n2 p-acp dt n1 pp-f np1 p-acp vvg cc j-vvg, p-acp n2 cc n2, pn31 vvz dt j n1 p-acp po12 n1,
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and makes it the more accepted with God. Long standing off greatly provokes God, and grieves the Spirit, though we yield at last.
and makes it the more accepted with God. Long standing off greatly provokes God, and grieves the Spirit, though we yield At last.
cc vvz pn31 dt av-dc vvn p-acp np1. j vvg a-acp av-j vvz np1, cc vvz dt n1, cs pns12 vvb p-acp ord.
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Many do by their lusts, as Pharaoh did by the Israelites, he refuses to let them go.
Many do by their Lustiest, as Pharaoh did by the Israelites, he refuses to let them go.
d vdb p-acp po32 n2, c-acp np1 vdd p-acp dt np2, pns31 vvz pc-acp vvi pno32 vvi.
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Though God commands him, till Judgment terrifies him into some kind of compliance:
Though God commands him, till Judgement terrifies him into Some kind of compliance:
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and then he will let them go, but not far away, that he may fetch them back again;
and then he will let them go, but not Far away, that he may fetch them back again;
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and when another Plague comes, then he will let some go but not all; some must stay behind to be Hostages for the rest.
and when Another Plague comes, then he will let Some go but not all; Some must stay behind to be Hostages for the rest.
cc c-crq j-jn n1 vvz, cs pns31 vmb vvi d vvi cc-acp xx d; d vmb vvi a-acp pc-acp vbi n2 p-acp dt n1.
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He never consents they shall all go, till he is forced to it; so that it was not thank-worthy when he did consent:
He never consents they shall all go, till he is forced to it; so that it was not thankworthy when he did consent:
pns31 av-x n2 pns32 vmb d vvi, c-acp pns31 vbz vvn p-acp pn31; av cst pn31 vbds xx j c-crq pns31 vdd vvi:
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Many love their lusts more than Christ;
Many love their Lustiest more than christ;
d vvb po32 n2 av-dc cs np1;
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and will not part with them, though at the Call of God, till by judgment upon judgment he makes them weary of their communion,
and will not part with them, though At the Call of God, till by judgement upon judgement he makes them weary of their communion,
cc vmb xx vvi p-acp pno32, cs p-acp dt n1 pp-f np1, c-acp p-acp n1 p-acp n1 pns31 vvz pno32 j pp-f po32 n1,
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and plagues them out of them;
and plagues them out of them;
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the smart of Gods rod, the coming of the evil day, the wastes of nature, the decay of strength, the growth of diseases, the prospect of another world, the sense of a polluted nature, a corrupt heart,
the smart of God's rod, the coming of the evil day, the wastes of nature, the decay of strength, the growth of diseases, the prospect of Another world, the sense of a polluted nature, a corrupt heart,
dt n1 pp-f npg1 n1, dt n-vvg pp-f dt j-jn n1, dt n2 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n2, dt n1 pp-f j-jn n1, dt n1 pp-f dt j-vvn n1, dt j n1,
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and a mispent life, the fore-tastes of the wrath of God;
and a Mis-spent life, the foretastes of the wrath of God;
cc dt vvn n1, dt j pp-f dt n1 pp-f np1;
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these, set home by the Spirit, may create such terrors in the conscience, as may weary a sinner out of his lusts,
these, Set home by the Spirit, may create such terrors in the conscience, as may weary a sinner out of his Lustiest,
d, vvd av-an p-acp dt n1, vmb vvi d n2 p-acp dt n1, c-acp vmb vvi dt n1 av pp-f po31 n2,
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and bring him to Christ at last; but he shall not have that welcome as the early Convert hath.
and bring him to christ At last; but he shall not have that welcome as the early Convert hath.
cc vvi pno31 p-acp np1 p-acp ord; cc-acp pns31 vmb xx vhi d j-jn p-acp dt j vvb vhz.
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He shall be received and entertained, but not made so much of as if he had come sooner.
He shall be received and entertained, but not made so much of as if he had come sooner.
pns31 vmb vbi vvn cc vvn, cc-acp xx vvn av d pp-f c-acp cs pns31 vhd vvn av-c.
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He shall not have those comforts that an earlier Convert feels, who took up the Yoke of Christ betimes,
He shall not have those comforts that an earlier Convert feels, who took up the Yoke of christ betimes,
pns31 vmb xx vhi d n2 cst dt av-jc vvb vvz, r-crq vvd a-acp dt vvb pp-f np1 av,
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and so hath walked in the fear of the Lord all his days.
and so hath walked in the Fear of the Lord all his days.
cc av vhz vvn p-acp dt n1 pp-f dt n1 d po31 n2.
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His own conscience shall upbraid him, and fill him with shame for the sollies of a mispent life;
His own conscience shall upbraid him, and fill him with shame for the sollies of a Mis-spent life;
po31 d n1 vmb vvi pno31, cc vvi pno31 p-acp n1 p-acp dt n2 pp-f dt vvn n1;
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if his bones are full of the sins of his youth, though they are pardoned in Heaven,
if his bones Are full of the Sins of his youth, though they Are pardoned in Heaven,
cs po31 n2 vbr j pp-f dt n2 pp-f po31 n1, cs pns32 vbr vvn p-acp n1,
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yet he may carry the pain of them to the grave with him, and then he must needs lye down in sorrow.
yet he may carry the pain of them to the grave with him, and then he must needs lie down in sorrow.
av pns31 vmb vvi dt n1 pp-f pno32 p-acp dt n1 p-acp pno31, cc av pns31 vmb av vvi a-acp p-acp n1.
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Or if he meets with comfort in this life, it may be long first, and cost him many prayers and many tears, much wooing and much waiting.
Or if he meets with Comfort in this life, it may be long First, and cost him many Prayers and many tears, much wooing and much waiting.
cc cs pns31 vvz p-acp n1 p-acp d n1, pn31 vmb vbi j ord, cc vvd pno31 d n2 cc d n2, d n-vvg cc d j-vvg.
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Though Christ, when he stands at the door and knocks, promises, that if any man opens, he shall sup with him, Revel. 3.20.
Though christ, when he Stands At the door and knocks, promises, that if any man Opens, he shall sup with him, Revel. 3.20.
cs np1, c-crq pns31 vvz p-acp dt n1 cc n2, n2, cst cs d n1 vvz, pns31 vmb vvi p-acp pno31, vvb. crd.
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Yet if Christ wait long for entrance, the Soul may be made to wait long for its entertainment.
Yet if christ wait long for Entrance, the Soul may be made to wait long for its entertainment.
av cs np1 vvb av-j p-acp n1, dt n1 vmb vbi vvn pc-acp vvi av-j p-acp po31 n1.
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If his own Spouse deny him entrance, he'l deny her his presence;
If his own Spouse deny him Entrance, He'll deny her his presence;
cs po31 d n1 vvi pno31 n1, pns31|vmb vvi pno31 po31 n1;
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if she suffers him to knock and call without admittance, he will suffer her to seek and sue for a time, without success, Cant. 5.2, 3, 6. Delay God and God will delay you;
if she suffers him to knock and call without admittance, he will suffer her to seek and sue for a time, without success, Cant 5.2, 3, 6. delay God and God will Delay you;
cs pns31 vvz pno31 pc-acp vvi cc vvi p-acp n1, pns31 vmb vvi pno31 pc-acp vvi cc vvi p-acp dt n1, p-acp n1, np1 crd, crd, crd n1 np1 cc np1 vmb vvi pn22;
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the longer you make him wait in the tenders of his Grace, the longer he will make you wait in the expectation of peace and comfort.
the longer you make him wait in the tenders of his Grace, the longer he will make you wait in the expectation of peace and Comfort.
dt jc pn22 vvb pno31 vvi p-acp dt n2 pp-f po31 n1, dt av-jc pns31 vmb vvi pn22 vvb p-acp dt n1 pp-f n1 cc n1.
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Reas. 5. It is the greatest business we have to attend to in the world, and therefore is to be most minded, and first entred upon.Reas. 5. It is the greatest business we have to attend to in the world, and Therefore is to be most minded, and First entered upon.
np1 crd pn31 vbz dt js n1 pns12 vhb pc-acp vvi p-acp p-acp dt n1, cc av vbz pc-acp vbi av-ds vvn, cc ord vvn p-acp.
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It is the chief end of our being as creatures and as new creatures. Creation, Redemption, Regeneration, all bespeak us to this, and do fit us for this.
It is the chief end of our being as creatures and as new creatures. Creation, Redemption, Regeneration, all bespeak us to this, and do fit us for this.
pn31 vbz dt j-jn n1 pp-f po12 vbg p-acp n2 cc c-acp j n2. n1, n1, n1, d vvb pno12 p-acp d, cc vdb vvi pno12 p-acp d.
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1432
This people have I formed for my self, they shall shew forth my praise, Isai. 43.21.This people have I formed for my self, they shall show forth my praise, Isaiah 43.21.
d n1 vhb pns11 vvn p-acp po11 n1, pns32 vmb vvi av po11 n1, np1 crd.
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1433
If God hath formed us for himself, then we are to live only to himself. Whether we live (says the Apostle) we live to the Lord, Rom. 14.8.
If God hath formed us for himself, then we Are to live only to himself. Whither we live (Says the Apostle) we live to the Lord, Rom. 14.8.
cs np1 vhz vvn pno12 p-acp px31, cs pns12 vbr pc-acp vvi av-j p-acp px31. cs pns12 vvb (vvz dt n1) pns12 vvb p-acp dt n1, np1 crd.
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And what is it to live to the Lord, but to take up the Yoke of Christ, making Religion the NONLATINALPHABET, the chief business of our life? First seek the kingdom of God and his righteousness, Mat. 6.33. Nothing can be of equal moment with this.
And what is it to live to the Lord, but to take up the Yoke of christ, making Religion the, the chief business of our life? First seek the Kingdom of God and his righteousness, Mathew 6.33. Nothing can be of equal moment with this.
cc q-crq vbz pn31 pc-acp vvi p-acp dt n1, cc-acp pc-acp vvi a-acp dt vvb pp-f np1, vvg n1 dt, dt j-jn n1 pp-f po12 n1? ord vvb dt n1 pp-f np1 cc po31 n1, np1 crd. pix vmb vbi pp-f j-jn n1 p-acp d.
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All other work is but industrious idleness, and all labour but painful trifling while this is neglected.
All other work is but Industria idleness, and all labour but painful trifling while this is neglected.
av-d j-jn n1 vbz p-acp j n1, cc d n1 p-acp j j-vvg n1 d vbz vvn.
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O how busie and solicitous are most men about present things! and yet how unconcerned about the service of Christ, and the salvation of their Souls.
O how busy and solicitous Are most men about present things! and yet how unconcerned about the service of christ, and the salvation of their Souls.
sy q-crq j cc j vbr av-ds n2 p-acp j n2! cc av c-crq vvn p-acp dt n1 pp-f np1, cc dt n1 pp-f po32 n2.
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1437
Which is as if a man that were shot through should mind to have the rent in his garment mended,
Which is as if a man that were shot through should mind to have the rend in his garment mended,
r-crq vbz p-acp cs dt n1 cst vbdr vvn a-acp vmd vvi pc-acp vhi dt n1 p-acp po31 n1 vvn,
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but neglect to gett he wound cured in his body.
but neglect to get he wound cured in his body.
cc-acp vvb pc-acp vvi pns31 vvd vvn p-acp po31 n1.
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And yet thus brutish and besotted are the most of men, serious in trifles, but trifling in serious matters;
And yet thus brutish and besotted Are the most of men, serious in trifles, but trifling in serious matters;
cc av av j cc vvn vbr dt av-ds pp-f n2, j p-acp n2, cc-acp vvg p-acp j n2;
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1440
busie like Domitian, in catching flies, but little concerned about Soul-concernments. Reas. 6. This is the fittest and most proper season of Religion;
busy like Domitian, in catching flies, but little concerned about Soul-concernments. Reas. 6. This is the Fittest and most proper season of Religion;
j j np1, p-acp vvg n2, cc-acp av-j vvn p-acp j. np1 crd d vbz dt js cc av-ds j n1 pp-f n1;
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1441
there is no time like youth.
there is no time like youth.
pc-acp vbz dx n1 j n1.
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The life of man consists of three parts, Infancy, Youth, and Old age, and of all, this is the most proper;
The life of man consists of three parts, Infancy, Youth, and Old age, and of all, this is the most proper;
dt n1 pp-f n1 vvz pp-f crd n2, n1, n1, cc j n1, cc pp-f d, d vbz dt av-ds j;
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1443
and therefore the duty here is not commended to the first part of life, for Infancy is too soon to know God,
and Therefore the duty Here is not commended to the First part of life, for Infancy is too soon to know God,
cc av dt n1 av vbz xx vvn p-acp dt ord n1 pp-f n1, c-acp n1 vbz av av p-acp vvb np1,
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1444
when we cannot know our selves;
when we cannot know our selves;
c-crq pns12 vmbx vvb po12 n2;
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nor is it commended to the third, for Old age is too late to serve God when we cannot serve our selves;
nor is it commended to the third, for Old age is too late to serve God when we cannot serve our selves;
ccx vbz pn31 vvn p-acp dt ord, c-acp j n1 vbz av j p-acp vvb np1 c-crq pns12 vmbx vvb po12 n2;
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but it is commended to the time of Youth, that being the most proper season for service and obedience.
but it is commended to the time of Youth, that being the most proper season for service and Obedience.
cc-acp pn31 vbz vvn p-acp dt n1 pp-f n1, cst vbg dt av-ds j n1 p-acp n1 cc n1.
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1447
In infancy we are too young to obey, being but in our imperfect beginnings; in age we are too old to obey, being in our droops and declinings: youth therefore is the fittest time;
In infancy we Are too young to obey, being but in our imperfect beginnings; in age we Are too old to obey, being in our droops and declinings: youth Therefore is the Fittest time;
p-acp n1 pns12 vbr av j pc-acp vvi, vbg p-acp p-acp po12 j n2; p-acp n1 pns12 vbr av j pc-acp vvi, vbg p-acp po12 vvz cc n2: n1 av vbz dt js n1;
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Hence that of Solomon, Remember thy Creator, (that is, love, and serve him, for words of knowledge imply affection and practice) in the days of thy youth;
Hence that of Solomon, remember thy Creator, (that is, love, and serve him, for words of knowledge imply affection and practice) in the days of thy youth;
av d pp-f np1, vvb po21 n1, (cst vbz, n1, cc vvi pno31, c-acp n2 pp-f n1 vvb n1 cc n1) p-acp dt n2 pp-f po21 n1;
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1449
in the Hebrew it is, in the days of thy choice .
in the Hebrew it is, in the days of thy choice.
p-acp dt njp pn31 vbz, p-acp dt n2 pp-f po21 n1.
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Youth is called the day of a mans choice, either because it is the choicest time of a mans life for any imployment and service:
Youth is called the day of a men choice, either Because it is the Choicest time of a men life for any employment and service:
n1 vbz vvn dt n1 pp-f dt ng1 n1, av-d c-acp pn31 vbz dt js n1 pp-f dt ng1 n1 p-acp d n1 cc n1:
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or because it is that time which every one would chuse to live in; infancy is a burden, and old age is a greater;
or Because it is that time which every one would choose to live in; infancy is a burden, and old age is a greater;
cc c-acp pn31 vbz cst n1 r-crq d crd vmd vvi pc-acp vvi p-acp; n1 vbz dt n1, cc j n1 vbz dt jc;
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1452
we long to grow up that we may injoy our selves, but we fear to grow old lest we should be deprived of our selves.
we long to grow up that we may enjoy our selves, but we Fear to grow old lest we should be deprived of our selves.
pns12 vvb pc-acp vvi a-acp cst pns12 vmb vvi po12 n2, cc-acp pns12 vvb pc-acp vvi j cs pns12 vmd vbi vvn pp-f po12 n2.
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Desire is the fruit of love, and yet there is one thing which all desire but none love, and that is old age;
Desire is the fruit of love, and yet there is one thing which all desire but none love, and that is old age;
n1 vbz dt n1 pp-f n1, cc av pc-acp vbz crd n1 r-crq d n1 p-acp pix n1, cc d vbz j n1;
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1454
all desire to live to it, and yet no man takes pleasure in it. Or because it is a time wherein a man makes his choice;
all desire to live to it, and yet no man Takes pleasure in it. Or Because it is a time wherein a man makes his choice;
d n1 pc-acp vvi p-acp pn31, cc av dx n1 vvz n1 p-acp pn31. cc c-acp pn31 vbz dt n1 c-crq dt n1 vvz po31 n1;
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1455
every one then chuses his condition of life for the future. Infancy is too early to make a choice, for want of judgment to distinguish.
every one then chooses his condition of life for the future. Infancy is too early to make a choice, for want of judgement to distinguish.
d crd av vvz po31 n1 pp-f n1 p-acp dt j-jn. n1 vbz av j pc-acp vvi dt n1, p-acp n1 pp-f n1 pc-acp vvi.
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1456
Old age is too late to make a choice, for want of time and strength to pursue:Old age is too late to make a choice, for want of time and strength to pursue:
j n1 vbz av j pc-acp vvi dt n1, p-acp n1 pp-f n1 cc n1 pc-acp vvi:
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1457
no time therefore to chuse either for this world or the next, either for our outward estate,
no time Therefore to choose either for this world or the next, either for our outward estate,
dx n1 av pc-acp vvi d p-acp d n1 cc dt ord, d c-acp po12 j n1,
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1458
or for our spiritual advantage and comfort, like our youth. Reas. 7. Because of the danger of delays.
or for our spiritual advantage and Comfort, like our youth. Reas. 7. Because of the danger of delays.
cc p-acp po12 j n1 cc n1, vvb po12 n1. np1 crd p-acp pp-f dt n1 pp-f n2.
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1459
It is very dangerous to defer so great and concerning a matter as your subjection to Jesus Christ is, and that
It is very dangerous to defer so great and Concerning a matter as your subjection to jesus christ is, and that
pn31 vbz av j pc-acp vvi av j cc vvg dt n1 p-acp po22 n1 p-acp np1 np1 vbz, cc cst
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1460
First, Whether ye look to the indisposition that delays work to. The longer sin hath possession, the faster it will rivet it self to the Soul,
First, Whither you look to the indisposition that delays work to. The longer since hath possession, the faster it will rivet it self to the Soul,
ord, cs pn22 vvb p-acp dt n1 cst vvz n1 p-acp. dt jc n1 vhz n1, dt jc pn31 vmb vvi pn31 n1 p-acp dt n1,
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1461
and so strengthen it self and harden the heart against conversion;
and so strengthen it self and harden the heart against conversion;
cc av vvb pn31 n1 cc vvi dt n1 p-acp n1;
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and therefore he that is unwilling to be subject to Christ to day, will be more unwilling to morrow. Or
and Therefore he that is unwilling to be Subject to christ to day, will be more unwilling to morrow. Or
cc av pns31 cst vbz j pc-acp vbi j-jn p-acp np1 p-acp n1, vmb vbi av-dc j p-acp n1. cc
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1463
Secondly, Whether ye look to the uncertain duration of life; it is not only short at best, but uncertain;
Secondly, Whither you look to the uncertain duration of life; it is not only short At best, but uncertain;
ord, cs pn22 vvb p-acp dt j n1 pp-f n1; pn31 vbz xx av-j j p-acp js, cc-acp j;
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1464
no man knows either how, or where, or when he shall dye.
no man knows either how, or where, or when he shall die.
dx n1 vvz d q-crq, cc c-crq, cc c-crq pns31 vmb vvi.
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1465
I am old (saith Isaac) and know not the day of my death, Gen. 27.2. He hath no security of living another day;I am old (Says Isaac) and know not the day of my death, Gen. 27.2. He hath no security of living Another day;
pns11 vbm j (vvz np1) cc vvb xx dt n1 pp-f po11 n1, np1 crd. pns31 vhz dx n1 pp-f vvg j-jn n1;
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the body is subject to above three hundred diseases, and to as many thousand casualties. One hour may dispatch thee into another world as well as a year;
the body is Subject to above three hundred diseases, and to as many thousand casualties. One hour may dispatch thee into Another world as well as a year;
dt n1 vbz j-jn p-acp p-acp crd crd n2, cc p-acp p-acp d crd n2. crd n1 vmb vvi pno21 p-acp j-jn n1 c-acp av c-acp dt n1;
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1467
a tile from the house may be as mortal as a disease;
a tile from the house may be as Mortal as a disease;
dt n1 p-acp dt n1 vmb vbi a-acp j-jn c-acp dt n1;
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1468
a flye, a hair, or a raisin-stone may end thy days as certainly as a Plague or Feaver.
a fly, a hair, or a raisin-stone may end thy days as Certainly as a Plague or Fever.
dt n1, dt n1, cc dt n1 vmb vvi po21 n2 c-acp av-j c-acp dt n1 cc n1.
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1469
One dyes eating, another drinking, another laughing, another weeping, another walking, another praying, another cursing and swearing;
One dies eating, Another drinking, Another laughing, Another weeping, Another walking, Another praying, Another cursing and swearing;
pi vvz vvg, j-jn vvg, j-jn vvg, j-jn vvg, j-jn vvg, j-jn vvg, j-jn vvg cc vvg;
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1470
one dyes at an Ordinance of God, another at a Play-house, one of the Devils great Ordinances.
one dies At an Ordinance of God, Another At a Playhouse, one of the Devils great Ordinances.
pi vvz p-acp dt n1 pp-f np1, j-jn p-acp dt n1, crd pp-f dt n2 j n2.
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1471
One dyes at Sea, another at shore. One asking a Sea-man where his father dyed, saith he, at Sea;
One dies At Sea, Another At shore. One asking a Seaman where his father died, Says he, At Sea;
pi vvz p-acp n1, j-jn p-acp n1. crd vvg dt n1 c-crq po31 n1 vvd, vvz pns31, p-acp n1;
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and where dyed your Grandfather? says he, at Sea;
and where died your Grandfather? Says he, At Sea;
cc q-crq vvd po22 n1? vvz pns31, p-acp n1;
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I wonder then, said he, why you will venture to go to Sea. The Sea-man asked him, Where dyed your father? He answered, In his bed;
I wonder then, said he, why you will venture to go to Sea. The Seaman asked him, Where died your father? He answered, In his Bed;
pns11 vvb av, vvd pns31, c-crq pn22 vmb vvi pc-acp vvi p-acp n1 dt n1 vvd pno31, q-crq vvd po22 n1? pns31 vvd, p-acp po31 n1;
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1474
and where dyed your Grandfather? He answered, In his bed too; why then, said the Sea-man, I wonder you will venture to go to bed.
and where died your Grandfather? He answered, In his Bed too; why then, said the Seaman, I wonder you will venture to go to Bed.
cc q-crq vvd po22 n1? pns31 vvd, p-acp po31 n1 av; q-crq av, vvd dt n1, pns11 vvb pn22 vmb vvi pc-acp vvi p-acp n1.
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1475
There is death in the bed as well as on board. Death will find a man where-ever he is;
There is death in the Bed as well as on board. Death will find a man wherever he is;
pc-acp vbz n1 p-acp dt n1 c-acp av c-acp p-acp n1. n1 vmb vvi dt n1 j pns31 vbz;
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1476
and how can a man that seriously considers the uncertainty of life, delay closing with the Call of God one moment,
and how can a man that seriously considers the uncertainty of life, Delay closing with the Call of God one moment,
cc q-crq vmb dt n1 cst av-j vvz dt n1 pp-f n1, n1 vvg p-acp dt n1 pp-f np1 crd n1,
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1477
lest death surprize him in an unconverted condition? Would any of you be willing to go out of the world in a state of enmity to God,
lest death surprise him in an unconverted condition? Would any of you be willing to go out of the world in a state of enmity to God,
cs n1 vvi pno31 p-acp dt vvn n1? vmd d pp-f pn22 vbb j pc-acp vvi av pp-f dt n1 p-acp dt n1 pp-f n1 p-acp np1,
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1478
and to launch into Eternity in an unpardoned state? Hath God ever told you you shall live to old age, that you dare defer your conversion till then? Hath God said you shall not dye next sickness,
and to launch into Eternity in an unpardoned state? Hath God ever told you you shall live to old age, that you Dare defer your conversion till then? Hath God said you shall not die next sickness,
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or the next voyage you take, or the next time you go out of doors? Do not you see twenty dye young to one that lives to old age? And why may not you? If God had told you that so many years you shall continue in the world, this might be a temptation to you to entertain your lusts a little longer,
or the next voyage you take, or the next time you go out of doors? Do not you see twenty die young to one that lives to old age? And why may not you? If God had told you that so many Years you shall continue in the world, this might be a temptation to you to entertain your Lustiest a little longer,
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and put off the thoughts of turning to God till hereafter;
and put off the thoughts of turning to God till hereafter;
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but God hath in his Wisdom hid from us our last day, that we might thereby be stirred up to watch every day,
but God hath in his Wisdom hid from us our last day, that we might thereby be stirred up to watch every day,
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and do the great work out of hand for which we came into the world.
and do the great work out of hand for which we Come into the world.
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Thirdly, It is very dangerous, if you consider the shortness and uncertainty of the day of grace;
Thirdly, It is very dangerous, if you Consider the shortness and uncertainty of the day of grace;
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the time of life is short, but the day of grace may be shorter; it is the counsel of our Lord, Joh. 12.35.
the time of life is short, but the day of grace may be shorter; it is the counsel of our Lord, John 12.35.
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Yet a little while the light is with you, walk while ye have the light, lest darkness come upon you. The words imply three things.Yet a little while the Light is with you, walk while you have the Light, lest darkness come upon you. The words imply three things.
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1. That the season of Grace is but short, it continues but for a little while.
1. That the season of Grace is but short, it continues but for a little while.
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2. That it is a great Duty to improve it while we have it. Walk while you have the light.
2. That it is a great Duty to improve it while we have it. Walk while you have the Light.
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3. They that have it and do not improve it, may soon be deprived of it. Lest darkness come upon you.
3. They that have it and do not improve it, may soon be deprived of it. Lest darkness come upon you.
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There is a general and a particular day of Grace.
There is a general and a particular day of Grace.
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The general day of Grace is when the Gospel is brought to a people, and the Ministry of it set up by God, whereby life and salvation is tendred to all in the blood of Jesus Christ.
The general day of Grace is when the Gospel is brought to a people, and the Ministry of it Set up by God, whereby life and salvation is tendered to all in the blood of jesus christ.
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The particular and special day of Grace is, when the Gospel is not only preached,
The particular and special day of Grace is, when the Gospel is not only preached,
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and Salvation tendred, but when the Spirit of the Lord doth accompany it, and carry it home to the hearts of sinners, sometimes inlightning their minds, sometimes convincing their consciences, sometimes working inward fears and terrors from a sense of their undone condition, sometimes stirring up good affections and desires, sometimes working them to strong purposes and resolutions to repent, and turn and obey.
and Salvation tendered, but when the Spirit of the Lord does accompany it, and carry it home to the hearts of Sinners, sometime enlightening their minds, sometime convincing their Consciences, sometime working inward fears and terrors from a sense of their undone condition, sometime stirring up good affections and Desires, sometime working them to strong Purposes and resolutions to Repent, and turn and obey.
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Now where the Spirit doth thus inwardly strive with any sinner, that is his particular day of grace, his special season of finding and obtaining mercy.
Now where the Spirit does thus inwardly strive with any sinner, that is his particular day of grace, his special season of finding and obtaining mercy.
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Seek the Lord while he may be found, Isai. 55.6. Now is the accepted time, now is the day of salvation, 2 Cor. 6.2.Seek the Lord while he may be found, Isaiah 55.6. Now is the accepted time, now is the day of salvation, 2 Cor. 6.2.
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If ever a sinner be converted and brought into obedience to Jesus Christ, this is the time.
If ever a sinner be converted and brought into Obedience to jesus christ, this is the time.
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And it is very dangerous to neglect or defer our closing with Christ, for it is very uncertain how long or how little while the opportunity may be afforded.
And it is very dangerous to neglect or defer our closing with christ, for it is very uncertain how long or how little while the opportunity may be afforded.
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Who knows when his day of grace begins, or when it will end? As no man knows the number of his months;
Who knows when his day of grace begins, or when it will end? As no man knows the number of his months;
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so, much less doth he know the length of his day of grace.
so, much less does he know the length of his day of grace.
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It is not for you (as Christ says in another case) to know the times and the seasons which the Father hath kept in his own power. It is not for you (as christ Says in Another case) to know the times and the seasons which the Father hath kept in his own power.
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And the reason why God hides it from us may be, because he would have us lose no opportunity of saving our Souls,
And the reason why God hides it from us may be, Because he would have us loose no opportunity of Saving our Souls,
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but imbrace the first tenders of mercy, lest God should take our refusal, and never tender it more.
but embrace the First tenders of mercy, lest God should take our refusal, and never tender it more.
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If you repulse the Spirit of God when he knocks, you have no promise that ever he will knock again;
If you repulse the Spirit of God when he knocks, you have no promise that ever he will knock again;
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and if he leaves off, you are undone for ever. The harvest is past, the summer is ended, and we are not saved, Jer. 8.20. God will not wait long upon a lingring sinner;
and if he leaves off, you Are undone for ever. The harvest is past, the summer is ended, and we Are not saved, Jer. 8.20. God will not wait long upon a lingering sinner;
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he takes delays for denials, and so departs, and the day of grace ends.
he Takes delays for denials, and so departs, and the day of grace ends.
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Most certain it is that the day of grace may be sinned away, and that whether you consider it in the general, or particular notion of it.
Most certain it is that the day of grace may be sinned away, and that whither you Consider it in the general, or particular notion of it.
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First, Take it in the general notion of it, for the injoyment of the means of grace,First, Take it in the general notion of it, for the enjoyment of the means of grace,
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and the Ministry of the Word and Ordinances; and this may cease.
and the Ministry of the Word and Ordinances; and this may cease.
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God may deprive a people of a converting Ministry and converting Ordinances, and may give them Statutes not good,
God may deprive a people of a converting Ministry and converting Ordinances, and may give them Statutes not good,
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as he did to Israel, Ezek. 20.24, 25. Because they despised my statutes, polluted my Sabbaths,
as he did to Israel, Ezekiel 20.24, 25. Because they despised my statutes, polluted my Sabbaths,
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and their eyes were after their fathers idols, therefore I gave them (or gave them up to) statutes that were not good,
and their eyes were After their Father's Idols, Therefore I gave them (or gave them up to) statutes that were not good,
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and judgments whereby they should not live. It is a judicial process of an offended God because of abused mercies;and Judgments whereby they should not live. It is a judicial process of an offended God Because of abused Mercies;
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they had the Statutes and Judgments and Ordinances of God which were just and good,
they had the Statutes and Judgments and Ordinances of God which were just and good,
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and tended to life, as vers. 21. But because they slighted these, therefore he gave them up to the Statutes and superstitious Inventions of men, which were not good, but tended to death and destruction.
and tended to life, as vers. 21. But Because they slighted these, Therefore he gave them up to the Statutes and superstitious Inventions of men, which were not good, but tended to death and destruction.
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It is a dreadful judgment when for slighting and rebelling against the Statutes and Judgments of God, he gives a person or a people up to Statutes and judgments that are not good.
It is a dreadful judgement when for slighting and rebelling against the Statutes and Judgments of God, he gives a person or a people up to Statutes and Judgments that Are not good.
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And this seems to be the very judgment that God is giving this Nation up to at this day;
And this seems to be the very judgement that God is giving this nation up to At this day;
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we have slighted the Yoke of Christ, and therefore he is giving us up to the Yoke of Antichrist; we have been weary of pure Worship and Ordinances,
we have slighted the Yoke of christ, and Therefore he is giving us up to the Yoke of Antichrist; we have been weary of pure Worship and Ordinances,
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and have been lusting after the Romish inventions, and therefore the righteous God seems to be giving us up to them,
and have been lusting After the Romish Inventions, and Therefore the righteous God seems to be giving us up to them,
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and saying to us as to that people, v. 39. As for you, O house of Israel,
and saying to us as to that people, v. 39. As for you, Oh house of Israel,
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thus saith the Lord God, go ye, serve ye every one his Idols. thus Says the Lord God, go you, serve you every one his Idols.
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When men will not stoop to, nor owne those ways of Christ which are for their good, it is just with God to give them up to those ways that are not for their good. When men receive not the love of the truth that they may be saved,
When men will not stoop to, nor own those ways of christ which Are for their good, it is just with God to give them up to those ways that Are not for their good. When men receive not the love of the truth that they may be saved,
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for this cause God sends them strong delusions that they should believe a lye, and be damned, 2 Thess. 2.10, 11, 12. And these are the Statutes that are not good,
for this cause God sends them strong delusions that they should believe a lie, and be damned, 2 Thess 2.10, 11, 12. And these Are the Statutes that Are not good,
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and the judgments whereby they shall not live. and the Judgments whereby they shall not live.
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Sometimes he gives them up to a blind Ministry, the sword of the Lord is upon the arm and the right eye of the Idol-shepherd, insomuch that his arm is dried up,
Sometime he gives them up to a blind Ministry, the sword of the Lord is upon the arm and the right eye of the Idol-shepherd, insomuch that his arm is dried up,
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and his right eye utterly darkned, Zach. 11.17.and his right eye utterly darkened, Zach 11.17.
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He closeth the eyes of the Prophets, and Rulers, and Seers together with a spirit of deep sleep, so that the vision of all is become as the words of a book sealed, which neither unlearned nor learned can read, Isai. 29.10, 11, 12. Sometimes he gives them up to a profane and debauched Ministry;
He closeth the eyes of the prophets, and Rulers, and Seers together with a Spirit of deep sleep, so that the vision of all is become as the words of a book sealed, which neither unlearned nor learned can read, Isaiah 29.10, 11, 12. Sometime he gives them up to a profane and debauched Ministry;
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The Priest and the Prophet have erred through strong drink, they are swallowed up of wine, through strong drink they erre in vision and stumble in judgment, Isai. 28.7. From the Prophets of Jerusalem is profaneness gone forth into all the land, Jer. 23.15.The Priest and the Prophet have erred through strong drink, they Are swallowed up of wine, through strong drink they err in vision and Stumble in judgement, Isaiah 28.7. From the prophets of Jerusalem is profaneness gone forth into all the land, Jer. 23.15.
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They cause my people to erre by their lies and by their lightness, v. 32. Sometimes he doth utterly take away his Ordinances, and means of Grace.They cause my people to err by their lies and by their lightness, v. 32. Sometime he does utterly take away his Ordinances, and means of Grace.
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Behold, saith the Lord, the days come that I will send a famine in the land, not a famine of bread (which yet is a sore judgment,Behold, Says the Lord, the days come that I will send a famine in the land, not a famine of bred (which yet is a soar judgement,
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and makes the mother eat the child of a span long, Lam. 2.20.) nor a thirst for water, (for a draught whereof Lysimachus, to save his life, sold his Kingdom) but of hearing the word of the Lord.
and makes the mother eat the child of a span long, Lam. 2.20.) nor a thirst for water, (for a draught whereof Lysimachus, to save his life, sold his Kingdom) but of hearing the word of the Lord.
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And this was the judgment of God upon Israel: We see not our signs, there is no more any Prophet, And this was the judgement of God upon Israel: We see not our Signs, there is no more any Prophet,
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neither is there any among us that knoweth how long, Psal. 74.9.neither is there any among us that Knoweth how long, Psalm 74.9.
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Amaziah and his Courtiers shall not need to pack away the Prophets, and forbid them preaching nigh the Court (as Amos 7.12.) for God will,Amaziah and his Courtiers shall not need to pack away the prophets, and forbid them preaching High the Court (as Amos 7.12.) for God will,
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as a woful Plague to an unworthy people, remove them.
as a woeful Plague to an unworthy people, remove them.
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And Israel shall be without the true God, and without a teaching Priest, and without Law, 2 Chron. 15.3.
And Israel shall be without the true God, and without a teaching Priest, and without Law, 2 Chronicles 15.3.
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And this is what our Lord Christ so severely threatned, Mat. 21.43. The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
And this is what our Lord christ so severely threatened, Mathew 21.43. The Kingdom of God shall be taken from you, and given to a Nation bringing forth the fruits thereof.
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And how sadly hath this word been accomplished upon them for sixteen hundred years together.
And how sadly hath this word been accomplished upon them for sixteen hundred Years together.
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The seven Churches of Asia, as also those of Africa, (that vast Continent (thrice as big as Europe ) are sad instances of this.
The seven Churches of Asia, as also those of Africa, (that vast Continent (thrice as big as Europe) Are sad instances of this.
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It is plain then that the day of grace in regard of the injoyment of the Ordinances, may be sinned away. But
It is plain then that the day of grace in regard of the enjoyment of the Ordinances, may be sinned away. But
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Secondly, The Sinners particular day of grace may be lost and sinned away; he may not only sin away the Ordinances, but the strivings of the Spirit too;Secondly, The Sinners particular day of grace may be lost and sinned away; he may not only sin away the Ordinances, but the strivings of the Spirit too;
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he may resist it till it is quenched, and so quench it, that it can never be kindled again.
he may resist it till it is quenched, and so quench it, that it can never be kindled again.
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Many do in this sense out-live their day of grace, by sinning away the motions and strivings of the Spirit;
Many doe in this sense outlive their day of grace, by sinning away the motions and strivings of the Spirit;
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for though he strives long with many, and longer with some sinners than others, yet he will not strive always:
for though he strives long with many, and longer with Some Sinners than Others, yet he will not strive always:
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The Lord said, My Spirit shall not always strive with man, Gen. 6.3.The Lord said, My Spirit shall not always strive with man, Gen. 6.3.
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Nay the Spirit may not only cease striving when the Ordinances are removed, but he may cease striving while the Ordinances are continued,
Nay the Spirit may not only cease striving when the Ordinances Are removed, but he may cease striving while the Ordinances Are continued,
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and then the day of grace is past, though the means of grace abide. The general and revealed day of grace may possibly last as long as life lasts,
and then the day of grace is past, though the means of grace abide. The general and revealed day of grace may possibly last as long as life lasts,
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and the sinner may sit under the Gospel-call all his days, and yet the secret and particular day of grace may be ended;
and the sinner may fit under the Gospel call all his days, and yet the secret and particular day of grace may be ended;
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the Spirit may never strive more, but leave the sinner to his lusts. This is denied by some, and hardly believed by any;
the Spirit may never strive more, but leave the sinner to his Lustiest. This is denied by Some, and hardly believed by any;
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let me therefore make it out, that so the danger of sinning away your particular day of grace may be a prevailing reason why you should mind Christ and his Yoke betimes,
let me Therefore make it out, that so the danger of sinning away your particular day of grace may be a prevailing reason why you should mind christ and his Yoke betimes,
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lest you defer it till it be too late. I shall therefore make out the truth of this five ways.
lest you defer it till it be too late. I shall Therefore make out the truth of this five ways.
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First, By the unerring evidence of Scripture instance.
First, By the unerring evidence of Scripture instance.
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Was not Ishmael a sad instance of this truth? He was descended of a godly father, was in Covenant with God, had the Covenant-seal upon him, injoyed all the means of grace;
Was not Ishmael a sad instance of this truth? He was descended of a godly father, was in Covenant with God, had the Covenant-seal upon him, enjoyed all the means of grace;
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for Abraham was King, Priest and Prophet in his own house: And therefore he was not without the strivings of the Spirit;
for Abraham was King, Priest and Prophet in his own house: And Therefore he was not without the strivings of the Spirit;
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and yet for all this he is cast out of the Church, and out of Covenant.
and yet for all this he is cast out of the Church, and out of Covenant.
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Cast him out, saith the Lord, Gal. 4.30.Cast him out, Says the Lord, Gal. 4.30.
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Now this casting out, is a cutting him off, and depriving him (as a just punishment of his scoffing spirit) of the means of grace, and especially of the strivings of the Spirit of God.
Now this casting out, is a cutting him off, and depriving him (as a just punishment of his scoffing Spirit) of the means of grace, and especially of the strivings of the Spirit of God.
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And this was done when he was not above twenty years old. Oh what a dreadful instance is this!
And this was done when he was not above twenty Years old. O what a dreadful instance is this!
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How should it awaken young ones that sit under the means of grace, and fill them with trembling.
How should it awaken young ones that fit under the means of grace, and fill them with trembling.
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Here is Ishmael standing out against the strivings of the Spirit, and losing his day of grace at twenty years of age.
Here is Ishmael standing out against the strivings of the Spirit, and losing his day of grace At twenty Years of age.
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So that his day of grace lasted but few years;
So that his day of grace lasted but few Years;
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for he was thirteen years old when he was circumcised, and so sealed with the Covenant-seal,
for he was thirteen Years old when he was circumcised, and so sealed with the Covenant-seal,
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and therefore he was but seven years under the priviledges of the Covenant.
and Therefore he was but seven Years under the privileges of the Covenant.
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Now how old are you? How long have you been sealed with the Covenant-seal? How long have you been under the means,
Now how old Are you? How long have you been sealed with the Covenant-seal? How long have you been under the means,
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and have had the Spirit striving with you? Surely much longer than ever Ishmael had;
and have had the Spirit striving with you? Surely much longer than ever Ishmael had;
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and therefore how dangerous is thy case, if thou art not yet come under the Yoke of Christ!
and Therefore how dangerous is thy case, if thou art not yet come under the Yoke of christ!
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And what think ye of Esau? Did not he sin away and out-live his day of grace? Why else is it said, That he would afterward have inherited the blessing and was rejected.
And what think you of Esau? Did not he sin away and outlive his day of grace? Why Else is it said, That he would afterwards have inherited the blessing and was rejected.
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For he found no place for repentance, though he sought it carefully with tears? Heb. 12.16, 17. His time for the blessing was past and gone, he came too late, and so lost it;For he found no place for Repentance, though he sought it carefully with tears? Hebrew 12.16, 17. His time for the blessing was past and gone, he Come too late, and so lost it;
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and was rejected, and no tears could recover it again.
and was rejected, and no tears could recover it again.
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Now there is a great Mystery in this, and it instructs us in three great and concerning truths.
Now there is a great Mystery in this, and it instructs us in three great and Concerning truths.
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1. That by many the greatest blessings are less minded than things of smaller moment. Here's Esau preferring a morsel of meat before his birth-right.
1. That by many the greatest blessings Are less minded than things of smaller moment. Here's Esau preferring a morsel of meat before his birthright.
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2. To prefer temporal benefits before the greatest spiritual blessings, is an evident argument of a profane spirit.
2. To prefer temporal benefits before the greatest spiritual blessings, is an evident argument of a profane Spirit.
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For therefore Esau is called a profane person, because he sold his birth-right (a Type of spiritual blessings) for a morsel of meat.
For Therefore Esau is called a profane person, Because he sold his birthright (a Type of spiritual blessings) for a morsel of meat.
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3. He that neglects to secure to himself spiritual blessings when they may be had, his judgment shall be, to seek and mourn after them,
3. He that neglects to secure to himself spiritual blessings when they may be had, his judgement shall be, to seek and mourn After them,
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when it will be too late to find them. Esau first sells the blessing profanely, which God had bestowed;
when it will be too late to find them. Esau First sells the blessing profanely, which God had bestowed;
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and afterward seeks it with tears and is rejected.
and afterwards seeks it with tears and is rejected.
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And when was this that Esau thus profanely parts with his birth-right? It was very early, in the days of his youth.
And when was this that Esau thus profanely parts with his birthright? It was very early, in the days of his youth.
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This is easily gathered from the story of his hunting, which ye have in Gen. 25.27. and so to the end of the Chapter, where it it said, that the boys grew, and Esau was a cunning hunter (v. 27.) and coming faint out of the field (v. 29.) he desires his brother Jacob to feed him ( v. 30.) Jacob offers him bread for his birth-right ( v. 31.) Esau being very faint, ( at the point to die, the Text says ( v. 32.) sells him his birth-right for bread and pottage.
This is Easily gathered from the story of his hunting, which you have in Gen. 25.27. and so to the end of the Chapter, where it it said, that the boys grew, and Esau was a cunning hunter (v. 27.) and coming faint out of the field (v. 29.) he Desires his brother Jacob to feed him (v. 30.) Jacob offers him bred for his birthright (v. 31.) Esau being very faint, (At the point to die, the Text Says (v. 32.) sells him his birthright for bred and pottage.
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Thus Esau despised his birth-right, v. 33. And this was very early, as soon as the boys were grown up. Thus Esau despised his birthright, v. 33. And this was very early, as soon as the boys were grown up.
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So that Esau survived his day of grace many years. The Spirit of the Lord left striving with him betimes.
So that Esau survived his day of grace many Years. The Spirit of the Lord left striving with him betimes.
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And was it not the sin of the poor Jews? Did not they out-live their day of grace? Oh that thou hadst known in this thy day the things which belong to thy peace,
And was it not the since of the poor jews? Did not they outlive their day of grace? O that thou Hadst known in this thy day the things which belong to thy peace,
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but now they are hid from thine eyes. but now they Are hid from thine eyes.
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Secondly, If a man may fall away from the Faith once professed, and that totally and finally,
Secondly, If a man may fallen away from the Faith once professed, and that totally and finally,
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then may he sin away the strivings of the Spirit, and so out-live his day of grace.
then may he sin away the strivings of the Spirit, and so outlive his day of grace.
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Though a man cannot fall away from the work of grace finally, yet from the word of grace he may;
Though a man cannot fallen away from the work of grace finally, yet from the word of grace he may;
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though he cannot utterly depart from faith implanted, yet he may from the faith professed. The Apostle says (1 Tim. 4.1.) That the Spirit speaks expresly that in the latter times some shall depart from the faith.
though he cannot utterly depart from faith implanted, yet he may from the faith professed. The Apostle Says (1 Tim. 4.1.) That the Spirit speaks expressly that in the latter times Some shall depart from the faith.
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Now when a man comes to depart from the Faith, the word of faith (the Scriptures) and the profession of faith,
Now when a man comes to depart from the Faith, the word of faith (the Scriptures) and the profession of faith,
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and that finally, then the Spirit strives no more;
and that finally, then the Spirit strives no more;
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for his Conscience (the next verse tells you) is seared with a hot iron.
for his Conscience (the next verse tells you) is seared with a hight iron.
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Thirdly, It is evident in that God sometimes gives men up to their own lusts:
Thirdly, It is evident in that God sometime gives men up to their own Lustiest:
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Psal. 81.11, 12. My people would not hearken to my voice, and Israel would none of me (had no will to me,Psalm 81.11, 12. My people would not harken to my voice, and Israel would none of me (had not will to me,
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so the Hebrew) and what follows? So I gave them up to their own hearts lusts, and they walked in their own counsels.
so the Hebrew) and what follows? So I gave them up to their own hearts Lustiest, and they walked in their own Counsels.
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And what is it for God to give a man up to his lusts? but to let sin and corruption have the whole rule and sway in the Soul, without the wonted checks and restraints of the Spirit:
And what is it for God to give a man up to his Lustiest? but to let since and corruption have the Whole Rule and sway in the Soul, without the wonted Checks and restraints of the Spirit:
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This is called letting him alone in sin. Ephraim is joyned to idols, let him alone, Hos. 4.17. that is, let him take his own course, and pursue his lusts, till God deal with him once for all.
This is called letting him alone in since. Ephraim is joined to Idols, let him alone, Hos. 4.17. that is, let him take his own course, and pursue his Lustiest, till God deal with him once for all.
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Fourthly, It appears in that judicial hardness of heart, blindness, and impenitency that he gives some up to, which renders all the Ordinances utterly ineffectual;
Fourthly, It appears in that judicial hardness of heart, blindness, and impenitency that he gives Some up to, which renders all the Ordinances utterly ineffectual;
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like rain falling upon a rock, that runs off without fruit. Nay in this case the Ordinances do not only not soften, but they harden;
like rain falling upon a rock, that runs off without fruit. Nay in this case the Ordinances do not only not soften, but they harden;
av-j vvb vvg p-acp dt n1, cst vvz a-acp p-acp n1. uh-x p-acp d n1 dt n2 vdb xx j xx vvi, cc-acp pns32 vvb;
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for where God hardens, every thing hardens; every word, every rod, every Ordinance, every Providence; every thing hath a commission so to do.
for where God hardens, every thing hardens; every word, every rod, every Ordinance, every Providence; every thing hath a commission so to do.
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Make the heart of this people fat, make their ears heavy, shut their eyes, lest they see with their eyes, Make the heart of this people fat, make their ears heavy, shut their eyes, lest they see with their eyes,
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and hear with their ears, and understand with their heart, and convert and be healed, Isai. 6.10. Ye read in Rom. 1. of a threefold giving up:and hear with their ears, and understand with their heart, and convert and be healed, Isaiah 6.10. You read in Rom. 1. of a threefold giving up:
cc vvi p-acp po32 n2, cc vvi p-acp po32 n1, cc vvi cc vbi vvn, np1 crd. pn22 vvb p-acp np1 crd pp-f dt j vvg a-acp:
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v. 24. God gave them up to uncleanness: v. 26. God gave them up to vile affections: v. 24. God gave them up to uncleanness: v. 26. God gave them up to vile affections:
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v. 28. God gave them up to a reprobate mind. There is a gradation in this judicial process of God.
v. 28. God gave them up to a Reprobate mind. There is a gradation in this judicial process of God.
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Here is the practice of sin, and a giving up to that; then a love and delight in sin, and a giving up to that;
Here is the practice of since, and a giving up to that; then a love and delight in since, and a giving up to that;
av vbz dt n1 pp-f n1, cc dt vvg a-acp p-acp d; cs dt n1 cc vvi p-acp n1, cc dt vvg a-acp p-acp d;
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and at last a sensless stupidity in sin, and then a giving up to that. And these are the three saddest judgments on this side Hell.
and At last a senseless stupidity in since, and then a giving up to that. And these Are the three Saddest Judgments on this side Hell.
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God brought ten sad Plagues upon Pharaoh, but there was one greater than all, and that was a hardned heart.
God brought ten sad Plagues upon Pharaoh, but there was one greater than all, and that was a hardened heart.
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I have hardned his heart, saith the Lord, Exod. 7.13. I have hardened his heart, Says the Lord, Exod 7.13.
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And how is this done? How can God be said to harden a sinners heart? not by infusing any evil qualities that were not there before,
And how is this done? How can God be said to harden a Sinners heart? not by infusing any evil qualities that were not there before,
cc q-crq vbz d vdn? q-crq vmb np1 vbi vvn pc-acp vvi dt ng1 n1? xx p-acp vvg d j-jn n2 cst vbdr xx a-acp a-acp,
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but by withdrawing the striving of his Spirit, and leaving a man to be acted by his own lusts, which do quickly work to hardening the heart; and therefore that which is called a hardening the heart there, is by the Apostle here explained by giving up to uncleanness, to vile affections, to a reprobate mind.
but by withdrawing the striving of his Spirit, and leaving a man to be acted by his own Lustiest, which do quickly work to hardening the heart; and Therefore that which is called a hardening the heart there, is by the Apostle Here explained by giving up to uncleanness, to vile affections, to a Reprobate mind.
cc-acp p-acp vvg dt vvg pp-f po31 n1, cc vvg dt n1 pc-acp vbi vvn p-acp po31 d n2, r-crq vdb av-j vvi p-acp vvg dt n1; cc av cst r-crq vbz vvn dt vvg dt n1 a-acp, vbz p-acp dt n1 av vvd p-acp vvg a-acp p-acp n1, p-acp j n2, p-acp dt j-jn n1.
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Which imports no more but a dereliction of the Spirit, a ceasing to strive any longer.
Which imports no more but a dereliction of the Spirit, a ceasing to strive any longer.
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Fifthly, If a man may possibly commit the unpardonable sin, the sin against the Holy Ghost,
Fifthly, If a man may possibly commit the unpardonable since, the since against the Holy Ghost,
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then he may out-live the strivings of the Spirit, and sin away his day of grace.
then he may outlive the strivings of the Spirit, and since away his day of grace.
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But this is possible for a man to do;
But this is possible for a man to do;
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so did those Pharisees and Scribes, Mark 3. They commit this sin, v. 22. And the Lord Christ charges them with it,
so did those Pharisees and Scribes, Mark 3. They commit this since, v. 22. And the Lord christ charges them with it,
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and tells them they shall never be pardoned nor saved by reason of it, v. 29, 30. So that they out-lived their day of grace.
and tells them they shall never be pardoned nor saved by reason of it, v. 29, 30. So that they outlived their day of grace.
cc vvz pno32 pns32 vmb av-x vbi vvn ccx vvn p-acp n1 pp-f pn31, n1 crd, crd av cst pns32 vvn po32 n1 pp-f n1.
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Therefore the thing is most evident, that a man may so long go on in sin,
Therefore the thing is most evident, that a man may so long go on in since,
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and so, far resist the Spirit, in his strivings with the Soul, as that his day of grace may be past and gone. It may be sinned away.
and so, Far resist the Spirit, in his strivings with the Soul, as that his day of grace may be past and gone. It may be sinned away.
cc av, av-j vvi dt n1, p-acp po31 n2-vvg p-acp dt n1, c-acp cst po31 n1 pp-f n1 vmb vbi j cc vvn. pn31 vmb vbi vvn av.
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How long the Spirit of the Lord may continue to strive with a sinner before he gives over and strives no more, that I think is a question too hard for any man to determine;
How long the Spirit of the Lord may continue to strive with a sinner before he gives over and strives no more, that I think is a question too hard for any man to determine;
c-crq av-j dt n1 pp-f dt n1 vmb vvi pc-acp vvi p-acp dt n1 c-acp pns31 vvz a-acp cc vvz av-dx av-dc, cst pns11 vvb vbz dt n1 av av-j c-acp d n1 pc-acp vvi;
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to say thus long the Spirit will strive, but no longer;
to say thus long the Spirit will strive, but no longer;
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thus long the sinners day of grace shall continue, but no longer, is beyond the skill of any man.
thus long the Sinners day of grace shall continue, but no longer, is beyond the skill of any man.
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1. Because things that are purely arbitrary come under no rule. 2. The Scripture is silent as to any positive determination herein;
1. Because things that Are purely arbitrary come under no Rule. 2. The Scripture is silent as to any positive determination herein;
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God hath no where said how long it shall be; how long he will wait to be gracious.
God hath no where said how long it shall be; how long he will wait to be gracious.
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And where the Scripture doth not determine, who can? We ought not to have an ear to hear, where the Scripture hath not a tongue to speak.
And where the Scripture does not determine, who can? We ought not to have an ear to hear, where the Scripture hath not a tongue to speak.
cc c-crq dt n1 vdz xx vvi, r-crq vmb? pns12 vmd xx pc-acp vhi dt n1 pc-acp vvi, c-crq dt n1 vhz xx dt n1 pc-acp vvi.
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3. It is most certain that the day of grace hath differing periods.
3. It is most certain that the day of grace hath differing periods.
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It is not of the same length to all, one sinner hath the glass of his opportunity sooner run out than another.
It is not of the same length to all, one sinner hath the glass of his opportunity sooner run out than Another.
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To some God calls, and sets open the door of grace for them, and if they will enter, well and good;
To Some God calls, and sets open the door of grace for them, and if they will enter, well and good;
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if not, he shuts the door upon them and never opens it more.
if not, he shuts the door upon them and never Opens it more.
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To others he shews much long suffering, he calls aloud, and strives much, and knocks often at the sinners door before he will take a denial.
To Others he shows much long suffering, he calls aloud, and strives much, and knocks often At the Sinners door before he will take a denial.
p-acp n2-jn pns31 vvz av-d av-j vvg, pns31 vvz av, cc vvz d, cc vvz av p-acp dt ng1 n1 c-acp pns31 vmb vvi dt n1.
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To some God lays the ax to the root of the tree, and says either bear or burn, either for fruit or fire. To others God comes looking for fruit one year after another before he gives the word for the cutting them down.
To Some God lays the ax to the root of the tree, and Says either bear or burn, either for fruit or fire. To Others God comes looking for fruit one year After Another before he gives the word for the cutting them down.
p-acp d np1 vvz dt n1 p-acp dt n1 pp-f dt n1, cc vvz d vvb cc vvb, d p-acp n1 cc n1. p-acp ng1-jn n1 vvz vvg p-acp n1 crd n1 p-acp j-jn c-acp pns31 vvz dt n1 p-acp dt n-vvg pno32 a-acp.
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4. The patience of God doth not determine the thing. For that may be continued to a sinner when the Spirit hath given him over, and done striving with him;
4. The patience of God does not determine the thing. For that may be continued to a sinner when the Spirit hath given him over, and done striving with him;
crd dt n1 pp-f np1 vdz xx vvi dt n1. p-acp d vmb vbi vvn p-acp dt n1 c-crq dt n1 vhz vvn pno31 a-acp, cc vdn vvg p-acp pno31;
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there may be a long day of forbearance where the day of grace is past.
there may be a long day of forbearance where the day of grace is past.
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The Lord awaken sinners to consider this, for they are very apt to presume upon Gods patience, and think that a season of repentance; whereas the repentance and conversion of the sinner doth not depend so much upon Gods patience as upon the Spirits strivings. It is this that puts a price into our hands to get wisdom, this makes the season of grace;
The Lord awaken Sinners to Consider this, for they Are very apt to presume upon God's patience, and think that a season of Repentance; whereas the Repentance and conversion of the sinner does not depend so much upon God's patience as upon the Spirits strivings. It is this that puts a price into our hands to get Wisdom, this makes the season of grace;
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the patience of God may be for a contrary end, it may be only for the filling up the measure of our iniquity.
the patience of God may be for a contrary end, it may be only for the filling up the measure of our iniquity.
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And therefore sinners may possibly live long under Gods patience and forbearance, and yet the season of the Spirits strivings may be at an end.
And Therefore Sinners may possibly live long under God's patience and forbearance, and yet the season of the Spirits strivings may be At an end.
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But yet though none can say how long or how little while the sinners day of grace shall last,
But yet though none can say how long or how little while the Sinners day of grace shall last,
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yet these two things may be safely said concerning it.
yet these two things may be safely said Concerning it.
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First, The greater the means of grace is, the shorter the day of grace is, the old world had not so great means,First, The greater the means of grace is, the shorter the day of grace is, the old world had not so great means,
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but then they had a longer day:
but then they had a longer day:
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My Spirit shall not always strive with man — yet his days shall be an hundred and twenty years, Gen. 6.3. It is not meant of the days of his life, that he should live so long;My Spirit shall not always strive with man — yet his days shall be an hundred and twenty Years, Gen. 6.3. It is not meant of the days of his life, that he should live so long;
po11 n1 vmb xx av vvi p-acp n1 — av po31 n2 vmb vbi dt crd cc crd n2, np1 crd. pn31 vbz xx vvn pp-f dt n2 pp-f po31 n1, cst pns31 vmd vvi av av-j;
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but it is meant of the day of grace; so many years God would give them to repent in;
but it is meant of the day of grace; so many Years God would give them to Repent in;
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so many years his Spirit should strive with them before judgment was executed.
so many Years his Spirit should strive with them before judgement was executed.
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The people of Israel had greater means than the old World, but then their day of grace was shorter:
The people of Israel had greater means than the old World, but then their day of grace was shorter:
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Forty years suffered he their manners in the wilderness, Acts 13.18. And afterwards in Canaan still as their priviledges were inlarged, so their day was shortned.Forty Years suffered he their manners in the Wilderness, Acts 13.18. And afterwards in Canaan still as their privileges were enlarged, so their day was shortened.
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Never were their injoyments so great as by the coming of Christ in the flesh, but yet this shortned their day of grace the more;
Never were their enjoyments so great as by the coming of christ in the Flesh, but yet this shortened their day of grace the more;
av-x vbdr po32 n2 av j c-acp p-acp dt n-vvg pp-f np1 p-acp dt n1, cc-acp av d vvd po32 n1 pp-f n1 dt av-dc;
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as you may see in that Parable of the Fig-tree, Luke 13.6, 7. And in that Commission which Christ gives to his Disciples, Luke 10.10, 11. Into whatever city ye enter,
as you may see in that Parable of the Fig tree, Lycia 13.6, 7. And in that Commission which christ gives to his Disciples, Lycia 10.10, 11. Into whatever City you enter,
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and they receive you not, go out into the street and say, Even the very dust of your city we do wipe off against you, notwithstanding be ye sure of this, that the kingdom of God is come nigh to you. and they receive you not, go out into the street and say, Even the very dust of your City we do wipe off against you, notwithstanding be you sure of this, that the Kingdom of God is come High to you.
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As if he should say, Tell them this is their day of grace, which since they slight, God will shake off them as you do the dust of your feet.
As if he should say, Tell them this is their day of grace, which since they slight, God will shake off them as you do the dust of your feet.
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The more lively and awakening the Ministry you at any time sit under is, the shorter your day of grace is;
The more lively and awakening the Ministry you At any time fit under is, the shorter your day of grace is;
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for it either converts or hardens; it either betters your estate, or makes it worse.
for it either converts or hardens; it either betters your estate, or makes it Worse.
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If it be not a savour of life to life, it will be a savour of death unto death, 2 Cor. 2.16. It never leaves sinners as it finds them.
If it be not a savour of life to life, it will be a savour of death unto death, 2 Cor. 2.16. It never leaves Sinners as it finds them.
cs pn31 vbb xx dt n1 pp-f n1 p-acp n1, pn31 vmb vbi dt n1 pp-f n1 p-acp n1, crd np1 crd. pn31 av-x vvz n2 c-acp pn31 vvz pno32.
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If your spiritual estate be not bettered by it, the Spirit of the Lord will not strive long,
If your spiritual estate be not bettered by it, the Spirit of the Lord will not strive long,
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and then your conversion is impossible. There are three sad evils which the Gospel brings upon impenitent sinners. Their Judge will be severer. Their Hell will be hotter.
and then your conversion is impossible. There Are three sad evils which the Gospel brings upon impenitent Sinners. Their Judge will be severer. Their Hell will be hotter.
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Their Season of Grace and time of the Spirits striving will be shorter.
Their Season of Grace and time of the Spirits striving will be shorter.
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For he will finish the work, and cut it short in righteousness, because a short work will the Lord make upon the earth, Rom. 9.28. Secondly, The more profligate and desperate in sinning men grow under the Gospel, the sooner will the Spirit cease striving.
For he will finish the work, and Cut it short in righteousness, Because a short work will the Lord make upon the earth, Rom. 9.28. Secondly, The more profligate and desperate in sinning men grow under the Gospel, the sooner will the Spirit cease striving.
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For a man may (and many a man doth) by his own sin shorten his day of grace,
For a man may (and many a man does) by his own since shorten his day of grace,
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and provoke God to strive by his Spirit no more;
and provoke God to strive by his Spirit no more;
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Eliphaz, speaking of the sinners of the old World, says They were cut down out of time, Eliphaz, speaking of the Sinners of the old World, Says They were Cut down out of time,
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and their foundation overflowed with a flood, Job 22.16.and their Foundation overflowed with a flood, Job 22.16.
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And therefore what shall we think of England 's Priviledges? Will they last long? I am afraid they will not, considering the desperate wickedness of the Nation that reigns in all sorts, this may justly cause God to cut them down out of time, and cause a flood of judgments to overflow their foundations. The abominable pride, gluttony, drunkenness, uncleanness, swearing, lying, Covenant breaking, oppression, injustice, perjuries, together with the Errours, Heresies, Schisms, Blasphemies, Idolatries, and Atheism of the day;
And Therefore what shall we think of England is Privileges? Will they last long? I am afraid they will not, considering the desperate wickedness of the nation that reigns in all sorts, this may justly cause God to Cut them down out of time, and cause a flood of Judgments to overflow their foundations. The abominable pride, gluttony, Drunkenness, uncleanness, swearing, lying, Covenant breaking, oppression, injustice, perjuries, together with the Errors, Heresies, Schisms, Blasphemies, Idolatries, and Atheism of the day;
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and I will add, the unrighteous persecution of the Ministers and Members of Christ for nothing but their adhering to the word and Kingly Office of Christ:
and I will add, the unrighteous persecution of the Ministers and Members of christ for nothing but their adhering to the word and Kingly Office of christ:
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these things, I fear, have brought the Nations day and mercies to a near period.
these things, I Fear, have brought the nations day and Mercies to a near Period.
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And though I speak it with trembling, yet I must say it, That without a speedy repentance the Lord will shortly do one of these two things, either he will remove this generation from the Gospel,
And though I speak it with trembling, yet I must say it, That without a speedy Repentance the Lord will shortly do one of these two things, either he will remove this generation from the Gospel,
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or else he will remove the Gospel from this generation.
or Else he will remove the Gospel from this generation.
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Thus you see where the force of this reason lies, delay of so great a Duty is greatly dangerous,
Thus you see where the force of this reason lies, Delay of so great a Duty is greatly dangerous,
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whether you look to the indisposition it works, or to the uncertainty of life, or to the uncertain duration of the day of grace, which may be sinned away;
whither you look to the indisposition it works, or to the uncertainty of life, or to the uncertain duration of the day of grace, which may be sinned away;
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and then if you would come to Christ, you cannot:
and then if you would come to christ, you cannot:
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Then shall they call upon me, but I will not answer, they shall seek me early, Then shall they call upon me, but I will not answer, they shall seek me early,
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but they shall not find me; for that they hated knowledge, and did not chuse the fear of the Lord:
but they shall not find me; for that they hated knowledge, and did not choose the Fear of the Lord:
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They would none of my counsel, they despised all my reproof. Salvation is not a thing to be had at your time, but at Gods time;They would none of my counsel, they despised all my reproof. Salvation is not a thing to be had At your time, but At God's time;
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and Gods time is now in your youth.
and God's time is now in your youth.
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Most agree that it is a reasonable thing that sin should be forsaken, that the Yoke of Christ should be taken up;
Most agree that it is a reasonable thing that since should be forsaken, that the Yoke of christ should be taken up;
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but not so soon, it is too early; and this is it upon which most men perish; they slight Gods time:
but not so soon, it is too early; and this is it upon which most men perish; they slight God's time:
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When I would have healed Israel, then the iniquity of Ephraim was discovered, Hos. 7.1. A man never discovers more iniquity, and more love to sin, than in setting light by Gods time of healing.When I would have healed Israel, then the iniquity of Ephraim was discovered, Hos. 7.1. A man never discovers more iniquity, and more love to since, than in setting Light by God's time of healing.
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The foolish Virgins would fain have entred in with the Bridegroom, but when they should have entred, their oyl was to get;
The foolish Virgins would fain have entered in with the Bridegroom, but when they should have entered, their oil was to get;
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and when they would have entred, the door was shut, Mat. 25.10. Ye read in Revel. 10.1, 2, 6. of an Angel that hath in his hand a little book open, and he swears by him that lives for ever and ever that time should be no longer.
and when they would have entered, the door was shut, Mathew 25.10. You read in Revel. 10.1, 2, 6. of an Angel that hath in his hand a little book open, and he swears by him that lives for ever and ever that time should be no longer.
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This Angel is interpreted of Christ, and the little book in his hand is the Gospel,
This Angel is interpreted of christ, and the little book in his hand is the Gospel,
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and it is said to be open, because he makes known the whole counsel of God for our Salvation;
and it is said to be open, Because he makes known the Whole counsel of God for our Salvation;
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it is Christ that gives out the Gospel and means of grace;
it is christ that gives out the Gospel and means of grace;
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and it is he that limits the time of mans injoying it, beyond which he cannot injoy it,
and it is he that Limits the time of men enjoying it, beyond which he cannot enjoy it,
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for he sweareth that time shall be no longer.
for he Sweareth that time shall be no longer.
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CHAP. VII. Containing the last Reason, viz. from the good of Obedience. It is a necessary good, a profitable good, an honourable good, a comfortable good.
CHAP. VII. Containing the last Reason, viz. from the good of obedience. It is a necessary good, a profitable good, an honourable good, a comfortable good.
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THE last (but not the least) reason is what is hinted here in the Text;
THE last (but not the least) reason is what is hinted Here in the Text;
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viz. the goodness of the undertaking; there can be no greater reason of obedience than the goodness of it.viz. the Goodness of the undertaking; there can be no greater reason of Obedience than the Goodness of it.
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All true obedience springs from love, and the object of love is good, and when a man loves and obeys God because of the goodness of his Precepts, this is excellent.
All true Obedience springs from love, and the Object of love is good, and when a man loves and obeys God Because of the Goodness of his Precepts, this is excellent.
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Thy word is very pure, therefore thy servant loves it, Psal. 119.140. There is nothing proves our regeneration and being made partakers of the divine nature like this, for then we have the same object of love as God hath. Thy word is very pure, Therefore thy servant loves it, Psalm 119.140. There is nothing Proves our regeneration and being made partakers of the divine nature like this, for then we have the same Object of love as God hath.
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Purity and goodness is the object of Gods love, and it cannot but be so, because of its suitableness to his nature;
Purity and Goodness is the Object of God's love, and it cannot but be so, Because of its suitableness to his nature;
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and therefore to have the same object of love with God, argues the Soul changed into the likeness of God.
and Therefore to have the same Object of love with God, argues the Soul changed into the likeness of God.
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Carnal minds have no relish of heavenly things. They that are after the flesh savour the things of the flesh, Rom. 5.8.
Carnal minds have no relish of heavenly things. They that Are After the Flesh savour the things of the Flesh, Rom. 5.8.
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That man is undoubtedly born of God that loves the word because it is good, and obeys it because it is pure.
That man is undoubtedly born of God that loves the word Because it is good, and obeys it Because it is pure.
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The great argument by which Duty and Obedience is inforced upon the Creature is the good of obedience. The Lord commanded us to do all these Statutes, to fear the Lord our God, Deut. 6.24. Hear it, and know it for thy good, Job 5.27.
The great argument by which Duty and obedience is enforced upon the Creature is the good of Obedience. The Lord commanded us to do all these Statutes, to Fear the Lord our God, Deuteronomy 6.24. Hear it, and know it for thy good, Job 5.27.
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And Deut. 10.12, 13. What doth the Lord require of thee, but to fear him and to walk in his ways,
And Deuteronomy 10.12, 13. What does the Lord require of thee, but to Fear him and to walk in his ways,
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and to love him and serve him with all thy heart and with all thy soul;
and to love him and serve him with all thy heart and with all thy soul;
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To keep the commandments of the Lord, and his statutes which I command thee this day for thy good. To keep the Commandments of the Lord, and his statutes which I command thee this day for thy good.
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And here in the Text, It is good for a man that he bear the Yoke in his youth.
And Here in the Text, It is good for a man that he bear the Yoke in his youth.
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And the great motive upon which good men labour to confirm themselves in heart and life to the precepts of God, is the goodness of them.
And the great motive upon which good men labour to confirm themselves in heart and life to the Precepts of God, is the Goodness of them.
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The commandment is holy, just and good, Rom. 7.12. The mandatory part of the word hath an inviting loveliness.The Commandment is holy, just and good, Rom. 7.12. The mandatory part of the word hath an inviting loveliness.
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As the promises of pardon and eternal life suit with the hunger and thirst of the Soul and the natural desires of happiness; As the promises of pardon and Eternal life suit with the hunger and thirst of the Soul and the natural Desires of happiness;
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so the holiness and righteousness of the precept suit with the notions of good and evil that are in mans heart,
so the holiness and righteousness of the precept suit with the notions of good and evil that Are in men heart,
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and this draws forth compliance and consent. I consent to the Law that it is good, Rom. 7.16. It is good for me to draw near to God, Psal. 73.28.
and this draws forth compliance and consent. I consent to the Law that it is good, Rom. 7.16. It is good for me to draw near to God, Psalm 73.28.
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There is no likelier means to prevail upon considering minds to come under the Yoke of Christ betimes,
There is no likelier means to prevail upon considering minds to come under the Yoke of christ betimes,
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than to let them see how much duty is their real interest, and that obedience is not burden so much as blessedness,
than to let them see how much duty is their real Interest, and that Obedience is not burden so much as blessedness,
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for that there is an universal good in Religion. It is a necessary good, a profitable good, an honourable good, a pleasant good.
for that there is an universal good in Religion. It is a necessary good, a profitable good, an honourable good, a pleasant good.
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First, It is a necessary good. Nothing in the world is of equal necessity with this;
First, It is a necessary good. Nothing in the world is of equal necessity with this;
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there are many things useful, but this is that one thing needful. So our Lord Christ says, One thing is needful, Luke 10.42. and that is subjection to Christ.
there Are many things useful, but this is that one thing needful. So our Lord christ Says, One thing is needful, Lycia 10.42. and that is subjection to christ.
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Martha was careful about his entertainment, but Mary sate at his feet;Martha was careful about his entertainment, but Marry sat At his feet;
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one was providing for her Saviour, the other for her Soul; and this was the most needful work.
one was providing for her Saviour, the other for her Soul; and this was the most needful work.
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Martha was cumber'd with much serving, and this distracted her in her obedience, which was the one thing needful.Martha was cumbered with much serving, and this distracted her in her Obedience, which was the one thing needful.
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It is more necessary to obey Christ than thus to serve him.
It is more necessary to obey christ than thus to serve him.
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First, It it necessary by a necessity of Precept; that which is first pressed should be most chiefly endeavoured,First, It it necessary by a necessity of Precept; that which is First pressed should be most chiefly endeavoured,
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and that is the business of Religion: First seek ye the kingdom of God and his righteousness, Mat. 6.33. First, before any thing else;
and that is the business of Religion: First seek you the Kingdom of God and his righteousness, Mathew 6.33. First, before any thing Else;
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and first, more than any thing else.
and First, more than any thing Else.
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The Lord Christ here takes their hearts off from worldly cares by setting them upon a more necessary duty;
The Lord christ Here Takes their hearts off from worldly Cares by setting them upon a more necessary duty;
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for as the body is more than raiment, Mat. 6.25. so is the Soul more than the body;
for as the body is more than raiment, Mathew 6.25. so is the Soul more than the body;
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hence that of our Lord, Joh. 6.27. Labour not for the meat that perisheth, but for that meat which endureth to everlasting life.
hence that of our Lord, John 6.27. Labour not for the meat that Perishes, but for that meat which Endureth to everlasting life.
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God is a supreme Lord, to whom we all owe obedience, and this puts a must upon us as to duty;
God is a supreme Lord, to whom we all owe Obedience, and this puts a must upon us as to duty;
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so it did upon Christ himself, I must work the works of him that sent me, Joh. 9.4. This laid that necessity upon the Apostle, 1 Cor. 9.16. Necessity is laid me. It is necessary God should be obeyed whatever his precepts are;
so it did upon christ himself, I must work the works of him that sent me, John 9.4. This laid that necessity upon the Apostle, 1 Cor. 9.16. Necessity is laid me. It is necessary God should be obeyed whatever his Precepts Are;
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his charge must be kept, and his will fulfilled, for he is Lord of all; he is not only a Saviour but a Law-giver,
his charge must be kept, and his will fulfilled, for he is Lord of all; he is not only a Saviour but a Lawgiver,
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and therefore obedience is as necessary as trust and dependance. Secondly, It is necessary by a necessity of means.
and Therefore Obedience is as necessary as trust and dependence. Secondly, It is necessary by a necessity of means.
cc av n1 vbz a-acp j c-acp n1 cc n1. ord, pn31 vbz j p-acp dt n1 pp-f n2.
(12) chapter (DIV2)
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1715
He that would arrive at a designed end, must pursue it by due and proper means.
He that would arrive At a designed end, must pursue it by due and proper means.
pns31 cst vmd vvi p-acp dt vvn n1, vmb vvi pn31 p-acp j-jn cc j n2.
(12) chapter (DIV2)
414
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1716
Eternal life and salvation is the end which the great God propounds to all, he would have all men to be saved, 1 Tim. 2.4.
Eternal life and salvation is the end which the great God propounds to all, he would have all men to be saved, 1 Tim. 2.4.
j n1 cc n1 vbz dt n1 r-crq dt j np1 vvz p-acp d, pns31 vmd vhi d n2 pc-acp vbi vvn, vvn np1 crd.
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But how? by an absolute Decree? No, though many argue thus blindly:
But how? by an absolute decree? No, though many argue thus blindly:
p-acp q-crq? p-acp dt j n1? uh-dx, cs d vvb av av-j:
(12) chapter (DIV2)
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If God hath decreed me to Salvation I shall be saved, let me live how I list.
If God hath decreed me to Salvation I shall be saved, let me live how I list.
cs np1 vhz vvn pno11 p-acp n1 pns11 vmb vbi vvn, vvb pno11 vvi c-crq pns11 vvb.
(12) chapter (DIV2)
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1719
God never made any such Decree: he hath as much decreed the means as the end;
God never made any such decree: he hath as much decreed the means as the end;
np1 av-x vvd d d n1: pns31 vhz p-acp d vvn dt vvz p-acp dt n1;
(12) chapter (DIV2)
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1720
conversion and subjection to Christ are as much decreed as Salvation and eternal life. So that no man can be saved in an unregenerate state;
conversion and subjection to christ Are as much decreed as Salvation and Eternal life. So that no man can be saved in an unregenerate state;
n1 cc n1 p-acp np1 vbr a-acp av-d vvn p-acp n1 cc j n1. av cst dx n1 vmb vbi vvn p-acp dt j n1;
(12) chapter (DIV2)
414
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1721
what can be more positive and plain than that of our Lord Christ: Joh. 3.3. Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God.
what can be more positive and plain than that of our Lord christ: John 3.3. Verily, verily I say unto thee, Except a man be born again, he cannot see the Kingdom of God.
q-crq vmb vbi av-dc j cc j cs d pp-f po12 n1 np1: np1 crd. av-j, av-j pns11 vvb p-acp pno21, c-acp dt n1 vbi vvn av, pns31 vmbx vvi dt n1 pp-f np1.
(12) chapter (DIV2)
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1722
He doth not say, he is not like to see the Kingdom of God, or he shall not see the Kingdom of God,
He does not say, he is not like to see the Kingdom of God, or he shall not see the Kingdom of God,
pns31 vdz xx vvi, pns31 vbz xx av-j pc-acp vvi dt n1 pp-f np1, cc pns31 vmb xx vvi dt n1 pp-f np1,
(12) chapter (DIV2)
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1723
but he cannot see the Kingdom of God.
but he cannot see the Kingdom of God.
cc-acp pns31 vmbx vvb dt n1 pp-f np1.
(12) chapter (DIV2)
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1724
The Salvation of that man that cleaves to his lusts, and refuses obedience to Jesus Christ, is morally impossible;
The Salvation of that man that cleaves to his Lustiest, and refuses Obedience to jesus christ, is morally impossible;
dt n1 pp-f d n1 cst vvz p-acp po31 n2, cc vvz n1 p-acp np1 np1, vbz av-j j;
(12) chapter (DIV2)
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1725
he must perish, and that upon a twofold necessity. 1. A natural necessity. For it is impossible that the holy God and unholy Sinners can dwell together.
he must perish, and that upon a twofold necessity. 1. A natural necessity. For it is impossible that the holy God and unholy Sinners can dwell together.
pns31 vmb vvi, cc cst p-acp dt j n1. crd dt j n1. p-acp pn31 vbz j cst dt j np1 cc j n2 vmb vvi av.
(12) chapter (DIV2)
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1726
Did God burn up Sodom and Gomorrha? drown the old World? cast Adam and Eve out of Paradise? and the Angels out of Heaven for their sins? and will he lay thee in his bosom in thy enmity and filth? Darkness and light may as soon incorporate,
Did God burn up Sodom and Gomorrha? drown the old World? cast Adam and Eve out of Paradise? and the Angels out of Heaven for their Sins? and will he lay thee in his bosom in thy enmity and filth? Darkness and Light may as soon incorporate,
vdd np1 vvi a-acp np1 cc np1? vvb dt j n1? vvb np1 cc n1 av pp-f n1? cc dt n2 av pp-f n1 p-acp po32 n2? cc vmb pns31 vvi pno21 p-acp po31 n1 p-acp po21 n1 cc n1? n1 cc n1 vmb a-acp av j,
(12) chapter (DIV2)
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1727
and contraries subsist together, nay God may as soon change his nature, and cease to be what he is,
and contraries subsist together, nay God may as soon change his nature, and cease to be what he is,
cc n-jn vvi av, uh-x np1 vmb a-acp av vvi po31 n1, cc vvb pc-acp vbi r-crq pns31 vbz,
(12) chapter (DIV2)
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1728
as save a man in his sins and disobedience. It is contrary to his Holiness;
as save a man in his Sins and disobedience. It is contrary to his Holiness;
c-acp p-acp dt n1 p-acp po31 n2 cc n1. pn31 vbz j-jn p-acp po31 n1;
(12) chapter (DIV2)
415
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1729
if holy David would not suffer wicked persons to dwell in his house, can we think the holy God will ever suffer them to dwell in Heaven? if holy David would not suffer wicked Persons to dwell in his house, can we think the holy God will ever suffer them to dwell in Heaven?
cs j np1 vmd xx vvi j n2 pc-acp vvi p-acp po31 n1, vmb pns12 vvi dt j np1 vmb av vvi pno32 pc-acp vvi p-acp n1?
(12) chapter (DIV2)
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1730
2. There is a legal necessity that he that continues in his lusts and unregeneracy must perish,
2. There is a Legal necessity that he that continues in his Lustiest and unregeneracy must perish,
crd pc-acp vbz dt j n1 cst pns31 cst vvz p-acp po31 n2 cc n1 vmb vvi,
(12) chapter (DIV2)
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1731
and that because of the Will and Law of God. As God wills the Salvation of all that will turn to God and obey him;
and that Because of the Will and Law of God. As God wills the Salvation of all that will turn to God and obey him;
cc d c-acp pp-f dt n1 cc n1 pp-f np1. p-acp np1 vvz dt n1 pp-f d cst vmb vvi p-acp np1 cc vvi pno31;
(12) chapter (DIV2)
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1732
so he wills the damnation of all that will not, but hold fast their lusts and refuse to return.
so he wills the damnation of all that will not, but hold fast their Lustiest and refuse to return.
av pns31 vvz dt n1 pp-f d cst vmb xx, cc-acp vvb av-j po32 n2 cc vvb pc-acp vvi.
(12) chapter (DIV2)
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1733
As he hath made a Law that whoever will come to Christ, and take up his Yoke, shall find rest to his Soul, and shall live for ever;
As he hath made a Law that whoever will come to christ, and take up his Yoke, shall find rest to his Soul, and shall live for ever;
p-acp pns31 vhz vvn dt n1 cst r-crq vmb vvi p-acp np1, cc vvb a-acp po31 vvi, vmb vvi n1 p-acp po31 n1, cc vmb vvi p-acp av;
(12) chapter (DIV2)
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1734
so he hath declared it as peremptorily, that he that slights Christ, and will not hearken to him and obey him, shall be utterly cut off;
so he hath declared it as peremptorily, that he that slights christ, and will not harken to him and obey him, shall be utterly Cut off;
av pns31 vhz vvn pn31 a-acp av-j, cst pns31 cst vvz np1, cc vmb xx vvi p-acp pno31 cc vvi pno31, vmb vbi av-j vvn a-acp;
(12) chapter (DIV2)
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1735
he shall perish in his enmity;
he shall perish in his enmity;
pns31 vmb vvi p-acp po31 n1;
(12) chapter (DIV2)
416
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1736
it shall be worse with him than with Sodom and Gomorrha; he shall perish under the forest of punishments, Heb. 10.29.
it shall be Worse with him than with Sodom and Gomorrha; he shall perish under the forest of punishments, Hebrew 10.29.
pn31 vmb vbi av-jc p-acp pno31 cs p-acp np1 cc np1; pns31 vmb vvi p-acp dt n1 pp-f n2, np1 crd.
(12) chapter (DIV2)
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1737
And therefore there is as great a necessity that such should perish, as there is that God should be true to his word;
And Therefore there is as great a necessity that such should perish, as there is that God should be true to his word;
cc av pc-acp vbz p-acp j dt n1 cst d vmd vvi, c-acp pc-acp vbz d np1 vmd vbi j p-acp po31 n1;
(12) chapter (DIV2)
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1738
for it is gone out of his mouth in righteousness and cannot return.
for it is gone out of his Mouth in righteousness and cannot return.
p-acp pn31 vbz vvn av pp-f po31 n1 p-acp n1 cc vmbx vvi.
(12) chapter (DIV2)
416
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1739
If God says, No unrighteous thing shall inherit the kingdom of God, why then the wicked must be shut out.
If God Says, No unrighteous thing shall inherit the Kingdom of God, why then the wicked must be shut out.
cs np1 vvz, dx j n1 vmb vvi dt n1 pp-f np1, uh-crq av dt j vmb vbi vvn av.
(12) chapter (DIV2)
416
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1740
If God says, He that believes not shall be damned, Mar. 16.16. then damnation must be the portion of Unbelievers.
If God Says, He that believes not shall be damned, Mar. 16.16. then damnation must be the portion of Unbelievers.
cs np1 vvz, pns31 cst vvz xx vmb vbi vvn, np1 crd. av n1 vmb vbi dt n1 pp-f n2.
(12) chapter (DIV2)
416
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1741
If God says, Christ shall come in flaming fire taking vengeance on all that know not God,
If God Says, christ shall come in flaming fire taking vengeance on all that know not God,
cs np1 vvz, np1 vmb vvi p-acp j-vvg n1 vvg n1 p-acp d cst vvb xx np1,
(12) chapter (DIV2)
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1742
and that obey not the Gospel of Christ, 2 Thess. 1.8. then the disobedient must be the objects of his eternal vengeance.and that obey not the Gospel of christ, 2 Thess 1.8. then the disobedient must be the objects of his Eternal vengeance.
cc d vvb xx dt n1 pp-f np1, crd np1 crd. av dt j vmb vbi dt n2 pp-f po31 j n1.
(12) chapter (DIV2)
416
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1743
If Christ says, He that denies me before men, I will deny him before my Father which is in heaven, Mat. 10.33. then it is impossible that he who doth not obey his commands, should have any benefit by his Intercession.
If christ Says, He that Denies me before men, I will deny him before my Father which is in heaven, Mathew 10.33. then it is impossible that he who does not obey his commands, should have any benefit by his Intercession.
cs np1 vvz, pns31 cst vvz pno11 p-acp n2, pns11 vmb vvi pno31 p-acp po11 n1 r-crq vbz p-acp n1, np1 crd. av pn31 vbz j cst pns31 r-crq vdz xx vvi po31 n2, vmd vhi d n1 p-acp po31 n1.
(12) chapter (DIV2)
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For God will never repeal any of those righteous Laws he hath made concerning good and evil, Saints and Sinners, Heaven and Hell, Salvation and Damnation.
For God will never repeal any of those righteous Laws he hath made Concerning good and evil, Saints and Sinners, Heaven and Hell, Salvation and Damnation.
p-acp np1 vmb av-x vvi d pp-f d j n2 pns31 vhz vvn vvg j cc j-jn, n2 cc n2, n1 cc n1, n1 cc n1.
(12) chapter (DIV2)
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1745
And if so, what will be the end of them that obey not the Gospel? 1 Pet. 4.17.
And if so, what will be the end of them that obey not the Gospel? 1 Pet. 4.17.
cc cs av, r-crq vmb vbi dt n1 pp-f pno32 cst vvb xx dt n1? crd np1 crd.
(12) chapter (DIV2)
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1746
What will become of those rebels that hold a counsel together against the Lord and his Christ, that they may break their bands-asunder, and cast their cords from them? Psal. 2.2, 3. There is therefore the same necessity of Holiness as there is of Salvation.
What will become of those rebels that hold a counsel together against the Lord and his christ, that they may break their bands-asunder, and cast their cords from them? Psalm 2.2, 3. There is Therefore the same necessity of Holiness as there is of Salvation.
q-crq vmb vvi pp-f d n2 cst vvb dt n1 av p-acp dt n1 cc po31 np1, cst pns32 vmb vvi po32 j, cc vvd po32 n2 p-acp pno32? np1 crd, crd pc-acp vbz av dt d n1 pp-f n1 c-acp pc-acp vbz pp-f n1.
(12) chapter (DIV2)
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1747
Many think they may be saved without it; live as they list, and yet injoy God at last.
Many think they may be saved without it; live as they list, and yet enjoy God At last.
av-d vvb pns32 vmb vbi vvn p-acp pn31; vvb c-acp pns32 vvb, cc av vvb np1 p-acp ord.
(12) chapter (DIV2)
417
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1748
But what says the Scripture? Without holiness no man shall ever see the Lord, Heb. 12.14. There is the same necessity of taking upon you the Yoke of Christ, as there is of injoying the presence of Christ.
But what Says the Scripture? Without holiness no man shall ever see the Lord, Hebrew 12.14. There is the same necessity of taking upon you the Yoke of christ, as there is of enjoying the presence of christ.
p-acp r-crq vvz dt n1? p-acp n1 dx n1 vmb av vvi dt n1, np1 crd. pc-acp vbz dt d n1 pp-f vvg p-acp pn22 dt vvb pp-f np1, c-acp pc-acp vbz pp-f vvg dt n1 pp-f np1.
(12) chapter (DIV2)
417
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1749
Is the eternal happiness of the Soul necessary? then so must the bearing Christs Yoke be,
Is the Eternal happiness of the Soul necessary? then so must the bearing Christ Yoke be,
vbz dt j n1 pp-f dt n1 j? av av vmb dt vvg npg1 vvb vbi,
(12) chapter (DIV2)
417
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1750
for this is the means to the end; non pervenitur ad finem nisi per media. It doth not merit Heaven, but it is the way to Heaven.
for this is the means to the end; non pervenitur ad finem nisi per media. It does not merit Heaven, but it is the Way to Heaven.
c-acp d vbz dt n2 p-acp dt n1; fw-fr fw-la fw-la fw-la fw-la fw-la fw-la. pn31 vdz xx vvi n1, cc-acp pn31 vbz dt n1 p-acp n1.
(12) chapter (DIV2)
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1751
It is that which qualifies for glory.
It is that which Qualifies for glory.
pn31 vbz d r-crq vvz p-acp n1.
(12) chapter (DIV2)
417
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1752
Heaven is the purchase of Christs Blood, ( a purchased possession, Eph. 1.14.) but how can you hope for the benefit of his Blood,
Heaven is the purchase of Christ Blood, (a purchased possession, Ephesians 1.14.) but how can you hope for the benefit of his Blood,
n1 vbz dt n1 pp-f npg1 n1, (dt j-vvn n1, np1 crd.) cc-acp q-crq vmb pn22 vvi p-acp dt n1 pp-f po31 n1,
(12) chapter (DIV2)
417
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1753
if you do not stoop to his Yoke? He is the Author of eternal salvation to them that obey him, Heb. 5.9. Slight Christ, and you ruine your Souls.
if you do not stoop to his Yoke? He is the Author of Eternal salvation to them that obey him, Hebrew 5.9. Slight christ, and you ruin your Souls.
cs pn22 vdb xx vvi p-acp po31 vvi? pns31 vbz dt n1 pp-f j n1 p-acp pno32 cst vvb pno31, np1 crd. j np1, cc pn22 vvb po22 n2.
(12) chapter (DIV2)
417
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1754
We will not have this man to reign over us, Luk. 19.14.We will not have this man to Reign over us, Luk. 19.14.
pns12 vmb xx vhi d n1 pc-acp vvi p-acp pno12, np1 crd.
(12) chapter (DIV2)
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1755
And what is the fruit of it? Christ will take you for the enemies of his Kingdom and Government,
And what is the fruit of it? christ will take you for the enemies of his Kingdom and Government,
cc q-crq vbz dt n1 pp-f pn31? np1 vmb vvi pn22 p-acp dt n2 pp-f po31 n1 cc n1,
(12) chapter (DIV2)
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1756
and will deal with you as such.
and will deal with you as such.
cc vmb vvi p-acp pn22 p-acp d.
(12) chapter (DIV2)
417
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1757
Those mine enemies which would not that I should reign over them, bring hither, and slay them before me, v. 27. O Sirs!Those mine enemies which would not that I should Reign over them, bring hither, and slay them before me, v. 27. O Sirs!
d po11 n2 r-crq vmd xx cst pns11 vmd vvi p-acp pno32, vvb av, cc vvi pno32 p-acp pno11, n1 crd fw-fr n2!
(12) chapter (DIV2)
417
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1758
do ye know what ye do when ye despise and reject the Laws and Soveraignty of Christ? You despise his Mercy; ye dare his Justice; you slight his Love;
do you know what you do when you despise and reject the Laws and Sovereignty of christ? You despise his Mercy; you Dare his justice; you slight his Love;
vdb pn22 vvb r-crq pn22 vdb c-crq pn22 vvb cc vvi dt n2 cc n1 pp-f np1? pn22 vvb po31 n1; pn22 vvb po31 n1; pn22 j po31 n1;
(12) chapter (DIV2)
418
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1759
ye trample his Blood under foot;
you trample his Blood under foot;
pn22 vvb po31 n1 p-acp n1;
(12) chapter (DIV2)
418
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1760
ye render mercy impotent; ( He could do no mighty work, Mark 6.5.) you make the Lamb turn Lion; you lay your selves under a necessity of damnation,
you render mercy impotent; (He could do no mighty work, Mark 6.5.) you make the Lamb turn lion; you lay your selves under a necessity of damnation,
pn22 vvb n1 j; (pns31 vmd vdi dx j n1, vvb crd.) pn22 vvb dt n1 vvb n1; pn22 vvb po22 n2 p-acp dt n1 pp-f n1,
(12) chapter (DIV2)
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1761
for all wilful refusers of Christ must perish. Thirdly, It is necessary to preserve the rectitude of Nature;
for all wilful refusers of christ must perish. Thirdly, It is necessary to preserve the rectitude of Nature;
p-acp d j n2 pp-f np1 vmb vvi. ord, pn31 vbz j pc-acp vvi dt n1 pp-f n1;
(12) chapter (DIV2)
418
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1762
if a man would be under the government of mind and understanding, and keep reason in the Throne,
if a man would be under the government of mind and understanding, and keep reason in the Throne,
cs dt n1 vmd vbi p-acp dt n1 pp-f n1 cc n1, cc vvi n1 p-acp dt n1,
(12) chapter (DIV2)
419
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1763
and be able to subdue the inordinacy of appetite, he must come under the Yoke of Christ, nothing else can do it;
and be able to subdue the inordinacy of appetite, he must come under the Yoke of christ, nothing Else can do it;
cc vbi j pc-acp vvi dt n1 pp-f n1, pns31 vmb vvi p-acp dt vvb pp-f np1, pix av vmb vdi pn31;
(12) chapter (DIV2)
419
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1764
Philosophy may give rules, but it is Religion that gives power. How like a brute is man that is led by sense, and governed by appetite;Philosophy may give rules, but it is Religion that gives power. How like a brutus is man that is led by sense, and governed by appetite;
n1 vmb vvi n2, cc-acp pn31 vbz n1 cst vvz n1. c-crq av-j dt n1 vbz n1 cst vbz vvn p-acp n1, cc vvn p-acp n1;
(12) chapter (DIV2)
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1765
the glory of his Being is lost. A beast in the shape and figure of a reasonable Creature; man without, but brute within. There is no middle thing;
the glory of his Being is lost. A beast in the shape and figure of a reasonable Creature; man without, but brutus within. There is no middle thing;
dt n1 pp-f po31 vbg vbz vvn. dt n1 p-acp dt n1 cc n1 pp-f dt j n1; n1 p-acp, cc-acp n1 p-acp. pc-acp vbz dx j-jn n1;
(12) chapter (DIV2)
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1766
every man is either a Saint or a Beast.
every man is either a Saint or a Beast.
d n1 vbz d dt n1 cc dt n1.
(12) chapter (DIV2)
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1767
If he don't conform to Christ, which is the truest improvement of mind and will, he is under the government of sense, and swayed by appetite;
If he don't conform to christ, which is the Truest improvement of mind and will, he is under the government of sense, and swayed by appetite;
cs pns31 vdbx vvi p-acp np1, r-crq vbz dt js n1 pp-f n1 cc n1, pns31 vbz p-acp dt n1 pp-f n1, cc vvn p-acp n1;
(12) chapter (DIV2)
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1768
and what makes a man more a beast than this? Fourthly, It is necessary to prove your right to, and interest in Christ.
and what makes a man more a beast than this? Fourthly, It is necessary to prove your right to, and Interest in christ.
cc q-crq vvz dt n1 av-dc dt n1 cs d? ord, pn31 vbz j pc-acp vvi po22 n-jn p-acp, cc n1 p-acp np1.
(12) chapter (DIV2)
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1769
The pretence and claim to this is very common, but right and interest is very rare;
The pretence and claim to this is very Common, but right and Interest is very rare;
dt n1 cc n1 p-acp d vbz av j, cc-acp av-jn cc n1 vbz av j;
(12) chapter (DIV2)
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1770
therefore it is good to put things out of doubt: Let every man prove his own work, Gal. 6.4. Know ye not that Christ is in you, except ye be reprobates? 2 Cor. 13.5.
Therefore it is good to put things out of doubt: Let every man prove his own work, Gal. 6.4. Know you not that christ is in you, except you be Reprobates? 2 Cor. 13.5.
av pn31 vbz j pc-acp vvi n2 av pp-f n1: vvb d n1 vvi po31 d n1, np1 crd. vvb pn22 xx cst np1 vbz p-acp pn22, c-acp pn22 vbb n2-jn? crd np1 crd.
(12) chapter (DIV2)
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1771
How may this be known? why the Apostle tells you, 1 Joh. 2.3. Hereby we do know that we know him, if we keep his commandments.
How may this be known? why the Apostle tells you, 1 John 2.3. Hereby we do know that we know him, if we keep his Commandments.
q-crq vmb d vbi vvn? q-crq dt n1 vvz pn22, crd np1 crd. av pns12 vdb vvi cst pns12 vvb pno31, cs pns12 vvb po31 n2.
(12) chapter (DIV2)
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1772
And v. 5. Whoso keepeth his word in him is the love of God perfected; hereby know we that we are in him.
And v. 5. Whoso Keepeth his word in him is the love of God perfected; hereby know we that we Are in him.
cc n1 crd r-crq vvz po31 n1 p-acp pno31 vbz dt n1 pp-f np1 vvn; av vvb pns12 d pns12 vbr p-acp pno31.
(12) chapter (DIV2)
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1773
Your obedience is the best test of your interest; nothing proves your relation to his Person like your subjection to his Precepts.
Your Obedience is the best test of your Interest; nothing Proves your Relation to his Person like your subjection to his Precepts.
po22 n1 vbz dt js n1 pp-f po22 n1; pix vvz po22 n1 p-acp po31 n1 av-j po22 n1 p-acp po31 n2.
(12) chapter (DIV2)
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1774
Hereby we know that we are of the truth, and shall assure our hearts before him, 1 Joh. 3.19. Many boast great things about their interest in Christ, and have great joys and transports flowing from it;Hereby we know that we Are of the truth, and shall assure our hearts before him, 1 John 3.19. Many boast great things about their Interest in christ, and have great Joys and transports flowing from it;
av pns12 vvb cst pns12 vbr pp-f dt n1, cc vmb vvi po12 n2 p-acp pno31, crd np1 crd. av-d vvb j n2 p-acp po32 n1 p-acp np1, cc vhb j n2 cc vvz vvg p-acp pn31;
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and yet all may be but the birth of a dream, the fruit of fancy and fond opinion,
and yet all may be but the birth of a dream, the fruit of fancy and found opinion,
cc av d vmb vbi p-acp dt n1 pp-f dt n1, dt n1 pp-f n1 cc j n1,
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and it is no other where subjection to Christ is left out.
and it is no other where subjection to christ is left out.
cc pn31 vbz dx j-jn c-crq n1 p-acp np1 vbz vvn av.
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He that saith, I know him, and keeps not his commandments, is a liar, and the truth is not in him, 1 Joh. 1.4. That is a sharp rebuke of Christ to those false Disciples, Luke 6.46.He that Says, I know him, and keeps not his Commandments, is a liar, and the truth is not in him, 1 John 1.4. That is a sharp rebuke of christ to those false Disciples, Lycia 6.46.
pns31 cst vvz, pns11 vvb pno31, cc vvz xx po31 n2, vbz dt n1, cc dt n1 vbz xx p-acp pno31, crd np1 crd. cst vbz dt j n1 pp-f np1 p-acp d j n2, av crd.
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Why call ye me Lord, Lord, and do not the things which I say? Christ hates their pretences of relation to him,Why call you me Lord, Lord, and do not the things which I say? christ hates their pretences of Relation to him,
q-crq vvb pn22 pno11 n1, n1, cc vdb xx dt n2 r-crq pns11 vvb? np1 vvz po32 n2 pp-f n1 p-acp pno31,
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while they slight his Precepts, and disown his Government.
while they slight his Precepts, and disown his Government.
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1780
Fifthly, It is necessary to shew our gratitude to a Redeemer, which can no way be expressed as it ought,Fifthly, It is necessary to show our gratitude to a Redeemer, which can no Way be expressed as it ought,
ord, pn31 vbz j pc-acp vvi po12 n1 p-acp dt n1, r-crq vmb dx n1 vbi vvn c-acp pn31 vmd,
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but by a dutiful subjection to his precepts.
but by a dutiful subjection to his Precepts.
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1782
Let us not love in word and in tongue, says the Apostle, but in deed and in truth, 1 Joh. 3.18. We never express our thankful sense of redeeming love to the life, till we make his Laws the rule of our life.Let us not love in word and in tongue, Says the Apostle, but in deed and in truth, 1 John 3.18. We never express our thankful sense of redeeming love to the life, till we make his Laws the Rule of our life.
vvb pno12 xx vvi p-acp n1 cc p-acp n1, vvz dt n1, p-acp p-acp n1 cc p-acp n1, vvn np1 crd. pns12 av-x vvi po12 j n1 pp-f vvg n1 p-acp dt n1, c-acp pns12 vvb po31 n2 dt n1 pp-f po12 n1.
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And thus doth David, Psal. 116.8, 9. Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.
And thus does David, Psalm 116.8, 9. Thou hast Delivered my soul from death, mine eyes from tears, and my feet from falling.
cc av vdz np1, np1 crd, crd pns21 vh2 vvn po11 n1 p-acp n1, po11 n2 p-acp n2, cc po11 n2 p-acp vvg.
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I will walk before the Lord in the land of the living. The greatest love that ever God shewed was to give Jesus Christ.I will walk before the Lord in the land of the living. The greatest love that ever God showed was to give jesus christ.
pns11 vmb vvi p-acp dt n1 p-acp dt n1 pp-f dt n-vvg. dt js n1 cst av np1 vvd vbds pc-acp vvi np1 np1.
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And the greatest grace that ever Christ manifested was the grace of Redemption, when he gave himself for us, that he might redeem us from all iniquity, Tit. 2.14.
And the greatest grace that ever christ manifested was the grace of Redemption, when he gave himself for us, that he might Redeem us from all iniquity, Tit. 2.14.
cc dt js n1 cst av np1 vvd vbds dt n1 pp-f n1, c-crq pns31 vvd px31 p-acp pno12, cst pns31 vmd vvi pno12 p-acp d n1, np1 crd.
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And the highest obedience the Creature can act, is when it springs from a grateful sense of the Fathers love in giving Christ,
And the highest Obedience the Creature can act, is when it springs from a grateful sense of the Father's love in giving christ,
cc dt js n1 dt n1 vmb vvi, vbz c-crq pn31 vvz p-acp dt j n1 pp-f dt ng1 n1 p-acp vvg np1,
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and of Christs grace in giving himself.
and of Christ grace in giving himself.
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When we lay the foundation of our obedience where God hath laid it, in the Blood of his Son;
When we lay the Foundation of our Obedience where God hath laid it, in the Blood of his Son;
c-crq pns12 vvb dt n1 pp-f po12 n1 c-crq np1 vhz vvn pn31, p-acp dt n1 pp-f po31 n1;
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when we love God from a sense of his love to us in Christ, 1 Joh. 4.19.
when we love God from a sense of his love to us in christ, 1 John 4.19.
c-crq pns12 vvb np1 p-acp dt n1 pp-f po31 n1 p-acp pno12 p-acp np1, crd np1 crd.
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When mercy melts and wins us, Rom. 12.1.
When mercy melts and wins us, Rom. 12.1.
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1791
When the grace of God appearing teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously,
When the grace of God appearing Teaches us to deny ungodliness and worldly Lustiest, and to live soberly, righteously,
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1792
and godly in the world, this is excellent. The Apostle says, That faith worketh by love, Gal. 5.6.and godly in the world, this is excellent. The Apostle Says, That faith works by love, Gal. 5.6.
cc j p-acp dt n1, d vbz j. dt n1 vvz, cst n1 vvz p-acp n1, np1 crd.
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1793
And it doth so two ways; by way of gratitude, and by way of instrumentality.
And it does so two ways; by Way of gratitude, and by Way of instrumentality.
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It first apprehendeth love, and leaves the impression of it upon the Soul, and so begets such a love in the Soul to God as works a dutiful subjection to all his Precepts:
It First apprehendeth love, and leaves the impression of it upon the Soul, and so begets such a love in the Soul to God as works a dutiful subjection to all his Precepts:
pn31 ord vvz n1, cc vvz dt n1 pp-f pn31 p-acp dt n1, cc av vvz d dt n1 p-acp dt n1 p-acp np1 c-acp vvz dt j n1 p-acp d po31 n2:
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1795
This is the love of God, that we keep his commandments, and his commandments are not grievous, 1 Joh. 5.3. The end of Redemption is duty;This is the love of God, that we keep his Commandments, and his Commandments Are not grievous, 1 John 5.3. The end of Redemption is duty;
d vbz dt n1 pp-f np1, cst pns12 vvb po31 n2, cc po31 n2 vbr xx j, vvn np1 crd. dt n1 pp-f n1 vbz n1;
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Christ had no design to diminish the Soveraignty of God, or lessen mans duty in any of his undertakings;
christ had no Design to diminish the Sovereignty of God, or lessen men duty in any of his undertakings;
np1 vhd dx n1 pc-acp vvi dt n1 pp-f np1, cc vvi ng1 n1 p-acp d pp-f po31 n2-vvg;
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but to make us more capable of service, and to render duty more easie. There is mercy provided for our failings, but no relaxation of obedience;
but to make us more capable of service, and to render duty more easy. There is mercy provided for our failings, but no relaxation of Obedience;
cc-acp pc-acp vvi pno12 dc j pp-f n1, cc pc-acp vvi n1 av-dc j. pc-acp vbz n1 vvn p-acp po12 n2-vvg, cc-acp dx n1 pp-f n1;
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the Gospel requires as perfect holiness as ever the Law did, yet we have a double relief provided;
the Gospel requires as perfect holiness as ever the Law did, yet we have a double relief provided;
dt n1 vvz p-acp j n1 c-acp av dt n1 vdd, av pns12 vhb dt j-jn n1 vvn;
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by sincerity on our part, and mercy on God's. Though there be no indulgence by Christ:
by sincerity on our part, and mercy on God's. Though there be no indulgence by christ:
p-acp n1 p-acp po12 n1, cc n1 p-acp npg1. cs pc-acp vbb dx n1 p-acp np1:
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1800
to the least sin, yet there is pardon provided for the greatest. Christ came not to be a minister of sin, to deliver us from obedience;
to the least since, yet there is pardon provided for the greatest. christ Come not to be a minister of since, to deliver us from Obedience;
p-acp dt ds n1, av pc-acp vbz n1 vvn p-acp dt js. np1 vvd xx pc-acp vbi dt n1 pp-f n1, pc-acp vvi pno12 p-acp n1;
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but he came to deliver us from the slavery of obedience;
but he Come to deliver us from the slavery of Obedience;
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not that we might not serve God, but that we might serve him without fear, Luk. 1.74. that is, with peace of Conscience, and joy of heart.
not that we might not serve God, but that we might serve him without Fear, Luk. 1.74. that is, with peace of Conscience, and joy of heart.
xx cst pns12 vmd xx vvi np1, cc-acp d pns12 vmd vvi pno31 p-acp n1, np1 crd. cst vbz, p-acp n1 pp-f n1, cc n1 pp-f n1.
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And therefore great is the gratitude we owe to Christ; and it can no way be expressed, but by a voluntary resignation to his will, and subjection to his Yoke.
And Therefore great is the gratitude we owe to christ; and it can no Way be expressed, but by a voluntary resignation to his will, and subjection to his Yoke.
cc av j vbz dt n1 pns12 vvb p-acp np1; cc pn31 vmb av-dx n1 vbi vvn, cc-acp p-acp dt j-jn n1 p-acp po31 n1, cc n1 p-acp po31 vvi.
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Sixthly, It is necessary for the confirming our Faith in the promises of God. There is an inseparable connexion between the Precepts and Promises;Sixthly, It is necessary for the confirming our Faith in the promises of God. There is an inseparable connexion between the Precepts and Promises;
j, pn31 vbz j p-acp dt vvg po12 n1 p-acp dt n2 pp-f np1. pc-acp vbz dt j n1 p-acp dt n2 cc vvz;
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the one is as essential a part of the Covenant of Grace, as the other;
the one is as essential a part of the Covenant of Grace, as the other;
dt pi vbz a-acp j dt n1 pp-f dt n1 pp-f n1, c-acp dt j-jn;
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there is, you shall, as well as I will. I will be to them a God,
there is, you shall, as well as I will. I will be to them a God,
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1807
and they shall be to me a people, Heb. 8.10. I will put my Spirit within you, and cause you to walk in my statutes,
and they shall be to me a people, Hebrew 8.10. I will put my Spirit within you, and cause you to walk in my statutes,
cc pns32 vmb vbi p-acp pno11 dt n1, np1 crd. pns11 vmb vvi po11 n1 p-acp pn22, cc vvb pn22 pc-acp vvi p-acp po11 n2,
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and ye shall keep my judgments and do them, Ezek. 36.27. There is obedience injoyned, as well as mercy promised.and you shall keep my Judgments and do them, Ezekiel 36.27. There is Obedience enjoined, as well as mercy promised.
cc pn22 vmb vvi po11 n2 cc vdb pno32, np1 crd. pc-acp vbz n1 vvd, c-acp av c-acp n1 vvd.
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The Covenant is of Gods contriving, not ours; he prescribes the conditions, and propounds the rewards, not we.
The Covenant is of God's contriving, not ours; he prescribes the conditions, and propounds the rewards, not we.
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Our work is intire submission and hearty consent, we are neither to alter nor debate.
Our work is entire submission and hearty consent, we Are neither to altar nor debate.
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And in this Covenant our eternal happiness is secured by an unfeigned consent of will to take Christ;
And in this Covenant our Eternal happiness is secured by an unfeigned consent of will to take christ;
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upon the conditions God hath prescribed;
upon the conditions God hath prescribed;
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and what are they? Christ and his Yoke; that is, Christ to rule as well as to save,
and what Are they? christ and his Yoke; that is, christ to Rule as well as to save,
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for he came not only to be a Saviour, but a Law-giver:
for he Come not only to be a Saviour, but a Lawgiver:
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The Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us, Isai. 33.22.The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, he will save us, Isaiah 33.22.
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As Law-giver, he prescribes the rule of obedience; as King, he rules by the Law he prescribes;
As Lawgiver, he prescribes the Rule of Obedience; as King, he rules by the Law he prescribes;
p-acp n1, pns31 vvz dt n1 pp-f n1; c-acp n1, pns31 vvz p-acp dt n1 pns31 vvz;
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as Judge, he will try us by the Law of his Government, and save those that have sought his precepts; and therefore our faith in the promise of eternal rewards must be supported by our faithfulness to the commands;
as Judge, he will try us by the Law of his Government, and save those that have sought his Precepts; and Therefore our faith in the promise of Eternal rewards must be supported by our faithfulness to the commands;
c-acp vvb, pns31 vmb vvi pno12 p-acp dt n1 pp-f po31 n1, cc vvi d cst vhb vvd po31 n2; cc av po12 n1 p-acp dt n1 pp-f j n2 vmb vbi vvn p-acp po12 n1 p-acp dt n2;
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the greater our obedience, the higher is our hope of acceptance:
the greater our Obedience, the higher is our hope of acceptance:
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I have fought a good fight, I have finished my course, I have kept the faith, there is his obedience; I have fought a good fight, I have finished my course, I have kept the faith, there is his Obedience;
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henceforth there is laid up for me a crown of righteousness, there is his confidence. Remisness in obedience makes a waste upon our Faith;henceforth there is laid up for me a crown of righteousness, there is his confidence. Remissness in Obedience makes a waste upon our Faith;
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let duty be omitted, or lust indulged, and Faith languishes; and needs it must, for sin in the conversation breeds doubts in the condition;
let duty be omitted, or lust indulged, and Faith Languishes; and needs it must, for since in the Conversation breeds doubts in the condition;
vvb n1 vbi vvn, cc n1 vvn, cc n1 vvz; cc av pn31 vmb, p-acp n1 p-acp dt n1 vvz n2 p-acp dt n1;
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and it is as natural to do so, as it is for a wound to cause pain.
and it is as natural to do so, as it is for a wound to cause pain.
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Could a man obey without swerving, he might believe without doubting; the strictest holiness is usually attended with the sweetest peace and the highest assurance: Isai. 32.17. The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.
Could a man obey without swerving, he might believe without doubting; the Strictest holiness is usually attended with the Sweetest peace and the highest assurance: Isaiah 32.17. The work of righteousness shall be peace, and the Effect of righteousness quietness and assurance for ever.
vmd dt n1 vvi p-acp vvg, pns31 vmd vvi p-acp vvg; dt js n1 vbz av-j vvn p-acp dt js n1 cc dt js n1: np1 crd. dt n1 pp-f n1 vmb vbi n1, cc dt n1 pp-f n1 n1 cc n1 c-acp av.
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And therefore when any pretend to strong hope in God, and talk of their comfort in the Promises, and great assurance;
And Therefore when any pretend to strong hope in God, and talk of their Comfort in the Promises, and great assurance;
cc av c-crq d vvb p-acp j n1 p-acp np1, cc n1 pp-f po32 n1 p-acp dt vvz, cc j n1;
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and yet are careless and remiss in their walking with God, and slack in their obedience;
and yet Are careless and remiss in their walking with God, and slack in their Obedience;
cc av vbr j cc j p-acp po32 n-vvg p-acp np1, cc vvi p-acp po32 n1;
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those pretences are much to be suspected, and the state of that man to be questioned.
those pretences Are much to be suspected, and the state of that man to be questioned.
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For sin doth as naturally breed fear and distrust, as obedience doth hope and peace. How can a man hope in God,
For since does as naturally breed Fear and distrust, as Obedience does hope and peace. How can a man hope in God,
p-acp n1 vdz p-acp av-j vvi vvb cc vvb, p-acp n1 vdz vvi cc n1. q-crq vmb dt n1 vvb p-acp np1,
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1828
when he doth not observe him? or expect mercy, when he provokes him to wrath by neglect of duty? Therefore Satan doth two works at once when he tempts us to the practice of sin;
when he does not observe him? or expect mercy, when he provokes him to wrath by neglect of duty? Therefore Satan does two works At once when he tempts us to the practice of since;
c-crq pns31 vdz xx vvi pno31? cc vvb n1, c-crq pns31 vvz pno31 p-acp n1 p-acp n1 pp-f n1? av np1 vdz crd n2 p-acp c-acp c-crq pns31 vvz pno12 p-acp dt n1 pp-f n1;
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he stains our Souls, and he weakens our trust.
he stains our Souls, and he weakens our trust.
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He makes us fail in duty, and doubt of mercy ▪ for sin leaves a guilt, and guilt causes fear;
He makes us fail in duty, and doubt of mercy ▪ for since leaves a guilt, and guilt Causes Fear;
pns31 vvz pno12 vvi p-acp n1, cc vvb pp-f n1 ▪ p-acp n1 vvz dt n1, cc n1 n2 vvb;
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1831
and the more our fear the less our faith; as the one strengthens, the other weakens;
and the more our Fear the less our faith; as the one strengthens, the other weakens;
cc dt av-dc po12 n1 dt av-dc po12 n1; c-acp dt pi vvz, dt n-jn vvz;
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they are like the two Buckets of a Well, as one goes up, the other goes down.
they Are like the two Buckets of a Well, as one Goes up, the other Goes down.
pns32 vbr av-j dt crd n2 pp-f dt n1, c-acp pi vvz p-acp, dt n-jn vvz a-acp.
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1833
That sin that lessens our respect to the precept, will proportionably weaken our faith in the Promise;
That since that lessens our respect to the precept, will proportionably weaken our faith in the Promise;
cst n1 cst vvz po12 n1 p-acp dt n1, vmb av-j vvi po12 n1 p-acp dt n1;
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a man can never be much in dependance that is little in obedience: Therefore duty is necessary for the maintaining our trust in God;
a man can never be much in dependence that is little in Obedience: Therefore duty is necessary for the maintaining our trust in God;
dt n1 vmb av-x vbi d p-acp n1 cst vbz j p-acp n1: av n1 vbz j p-acp dt vvg po12 n1 p-acp np1;
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the Soul never attains to true rest but by taking up Christs Yoke, Mat. 11.29.
the Soul never attains to true rest but by taking up Christ Yoke, Mathew 11.29.
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That is one branch of the reason why it is the concernment of every one to take up the Yoke of Christ in his youth, because it is good.
That is one branch of the reason why it is the concernment of every one to take up the Yoke of christ in his youth, Because it is good.
cst vbz crd n1 pp-f dt n1 c-crq pn31 vbz dt n1 pp-f d crd pc-acp vvi a-acp dt vvb pp-f np1 p-acp po31 n1, c-acp pn31 vbz j.
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It is a necessary good, I have shewed you in six particulars the necessity of it.
It is a necessary good, I have showed you in six particulars the necessity of it.
pn31 vbz dt j j, pns11 vhb vvn pn22 p-acp crd n2-j dt n1 pp-f pn31.
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It is necessary by virtue of the Precept. Necessary as a means to the great End.
It is necessary by virtue of the Precept. Necessary as a means to the great End.
pn31 vbz j p-acp n1 pp-f dt n1. j p-acp dt n2 p-acp dt j n1
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Necessary to preserve the rectitude of Nature. Necessary to adjust our interest in Christ. Necessary to manifest our gratitude to a Redeemer.
Necessary to preserve the rectitude of Nature. Necessary to adjust our Interest in christ. Necessary to manifest our gratitude to a Redeemer.
j pc-acp vvi dt n1 pp-f n1. j p-acp j po12 n1 p-acp np1. j pc-acp vvi po12 n1 p-acp dt n1.
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Necessary for the stablishing our Faith in the Promises of God.
Necessary for the establishing our Faith in the Promises of God.
j p-acp dt vvg po12 n1 p-acp dt vvz pp-f np1.
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Now that which is a good of so great necessity ought to be our greatest concernment;
Now that which is a good of so great necessity ought to be our greatest concernment;
av cst r-crq vbz dt j pp-f av j n1 vmd pc-acp vbi po12 js n1;
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we should mind it more than what is not so; there are many things that are not necessary;
we should mind it more than what is not so; there Are many things that Are not necessary;
pns12 vmd vvi pn31 av-dc cs r-crq vbz xx av; pc-acp vbr d n2 cst vbr xx j;
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it is not necessary we should be rich, or great in the world; or that we should be gay and gawdy in our dresses;
it is not necessary we should be rich, or great in the world; or that we should be gay and Gaudy in our Dresses;
pn31 vbz xx j pns12 vmd vbi j, cc j p-acp dt n1; cc cst pns12 vmd vbi j cc j p-acp po12 n2;
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or that we should have the cap and knee of by-standers; or that we should wallow in pleasures and delights;
or that we should have the cap and knee of bystanders; or that we should wallow in pleasures and delights;
cc cst pns12 vmd vhi dt n1 cc n1 pp-f n2; cc cst pns12 vmd vvi p-acp n2 cc n2;
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it will not be a pin to chuse e're long what part we have acted here;
it will not be a pin to choose ever long what part we have acted Here;
pn31 vmb xx vbi dt n1 pc-acp vvi av av-j r-crq n1 pns12 vhb vvn av;
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when the Scepter and the Spade shall have one common grave, and Royal dust shall be blended with the beggars ashes:
when the Sceptre and the Spade shall have one Common grave, and Royal dust shall be blended with the beggars Ashes:
c-crq dt n1 cc dt n1 vmb vhi crd j n1, cc j n1 vmb vbi vvn p-acp dt n2 n2:
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but it is necessary we should be born again; it is necessary we should be acquainted with God, and make him our portion;
but it is necessary we should be born again; it is necessary we should be acquainted with God, and make him our portion;
cc-acp pn31 vbz j pns12 vmd vbi vvn av; pn31 vbz j pns12 vmd vbi vvn p-acp np1, cc vvi pno31 po12 n1;
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it is necessary we should submit to the Yoke of Christ, and owne his commands, and live to the Lord;
it is necessary we should submit to the Yoke of christ, and own his commands, and live to the Lord;
pn31 vbz j pns12 vmd vvi p-acp dt vvb pp-f np1, cc d po31 n2, cc vvi p-acp dt n1;
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there is nothing necessary but this. Therefore we ought to make it our business, to come under this Yoke betimes.
there is nothing necessary but this. Therefore we ought to make it our business, to come under this Yoke betimes.
pc-acp vbz pix j p-acp d. av pns12 vmd pc-acp vvi pn31 po12 n1, pc-acp vvi p-acp d vvb av.
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Secondly, Subjection to the Yoke of Christ is a profitable good. And there is no argument of greater prevalency than that which is taken ab utili. A man will do any thing that he is convinced is for his benefit;
Secondly, Subjection to the Yoke of christ is a profitable good. And there is no argument of greater prevalency than that which is taken ab utili. A man will do any thing that he is convinced is for his benefit;
ord, n1 p-acp dt vvb pp-f np1 vbz dt j j. cc pc-acp vbz dx n1 pp-f jc n1 cs d r-crq vbz vvn fw-la fw-la. dt n1 vmb vdi d n1 cst pns31 vbz vvn vbz p-acp po31 n1;
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therefore God quickens us to a holy life by the consideration of our own benefit.
Therefore God quickens us to a holy life by the consideration of our own benefit.
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Godliness is great gain. Though God, by virtue of his Soveraignty over us, might have imposed what commands he pleased without the least injustice; Godliness is great gain. Though God, by virtue of his Sovereignty over us, might have imposed what commands he pleased without the least injustice;
n1 vbz j n1. cs np1, p-acp n1 pp-f po31 n1 p-acp pno12, vmd vhi vvn r-crq vvz pns31 vvd p-acp dt ds n1;
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yet so gracious he is, that he hath not acted by Soveraignty, but with a respect to our advantage.
yet so gracious he is, that he hath not acted by Sovereignty, but with a respect to our advantage.
av av j pns31 vbz, cst pns31 vhz xx vvn p-acp n1, cc-acp p-acp dt n1 p-acp po12 n1.
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1854
Not one command of God but the interest of the Creature is greatly promoted by it.
Not one command of God but the Interest of the Creature is greatly promoted by it.
xx crd n1 pp-f np1 p-acp dt n1 pp-f dt n1 vbz av-j vvn p-acp pn31.
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1855
The most thrifty course a man can take in this world is to come under the Yoke of Christ betimes:
The most thrifty course a man can take in this world is to come under the Yoke of christ betimes:
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1856
Happy is the man that findeth wisdom, and the man that getteth understanding; Happy is the man that finds Wisdom, and the man that gets understanding;
j vbz dt n1 cst vvz n1, cc dt n1 cst vvz n1;
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1857
for the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold;
for the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold;
p-acp dt n1 pp-f pn31 vbz jc cs dt n1 pp-f n1, cc dt n1 av cs j n1;
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1858
she is more precious than rubies; and all the things thou canst desire are not to be compared to her.
she is more precious than rubies; and all the things thou Canst desire Are not to be compared to her.
pns31 vbz av-dc j cs n2; cc d dt n2 pns21 vm2 vvi vbr xx pc-acp vbi vvn p-acp pno31.
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1859
Length of days is in her right hand, and in her left hand riches and honour, Prov. 3.13, 14, 15, 16. Religion is looked on by many with an evil eye upon this very account, as standing in the way of their profit;Length of days is in her right hand, and in her left hand riches and honour, Curae 3.13, 14, 15, 16. Religion is looked on by many with an evil eye upon this very account, as standing in the Way of their profit;
n1 pp-f n2 vbz p-acp po31 j-jn n1, cc p-acp po31 j n1 n2 cc n1, np1 crd, crd, crd, crd n1 vbz vvn a-acp p-acp d p-acp dt j-jn n1 p-acp d j n1, c-acp vvg p-acp dt n1 pp-f po32 n1;
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1860
and as being an enemy to their particular advantages: What profit shall we have if we pray to the Almighty? Job 21.15. Most men follow Christ for the Loaves; no penny no Pater noster; no profit no prayer.
and as being an enemy to their particular advantages: What profit shall we have if we pray to the Almighty? Job 21.15. Most men follow christ for the Loaves; no penny no Pater Noster; no profit no prayer.
cc a-acp vbg dt n1 p-acp po32 j n2: r-crq n1 vmb pns12 vhb cs pns12 vvb p-acp dt j-jn? np1 crd. ds n2 vvb np1 p-acp dt n2; dx n1 dx n1 fw-la; dx n1 dx n1.
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1861
Ye have said it is in vain to serve God, and what profit is it that we have kept his ordinances? Mal. 3.14. They look upon the service of Christ as a very poor trade, and thriftless imployment;You have said it is in vain to serve God, and what profit is it that we have kept his ordinances? Malachi 3.14. They look upon the service of christ as a very poor trade, and thriftless employment;
pn22 vhb vvn pn31 vbz p-acp j pc-acp vvi np1, cc r-crq n1 vbz pn31 cst pns12 vhb vvn po31 n2? np1 crd. pns32 vvb p-acp dt n1 pp-f np1 p-acp dt j j n1, cc j n1;
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1862
whereas it is a business of the greatest benefit. Nothing tends so much to our advantage as a life of godliness and obedience. As for instance:
whereas it is a business of the greatest benefit. Nothing tends so much to our advantage as a life of godliness and Obedience. As for instance:
cs pn31 vbz dt n1 pp-f dt js n1. pix vvz av av-d p-acp po12 n1 p-acp dt n1 pp-f n1 cc n1. c-acp p-acp n1:
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1863
1. Is that profitable which sanctifieth every condition to a man? This Religion doth. To the pure all things are pure, Tit. 1.15. Religion sanctifies the heart and affections, and all things are sanctified to a sanctified heart.
1. Is that profitable which Sanctifieth every condition to a man? This Religion does. To the pure all things Are pure, Tit. 1.15. Religion Sanctifies the heart and affections, and all things Are sanctified to a sanctified heart.
crd vbz d j r-crq vvz d n1 p-acp dt n1? d n1 vdz. p-acp dt j d n2 vbr j, np1 crd. n1 vvz dt n1 cc n2, cc d n2 vbr vvn p-acp dt j-vvn n1.
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1864
2. Is that profitable which is beneficial to a man in all his circumstances? So is Religion.
2. Is that profitable which is beneficial to a man in all his Circumstances? So is Religion.
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1865
If a man abound with the good things of the present life, Religion is of admirable advantage to direct the uses and injoyment, to guard the heart from its snares by keeping the mind humble under it,
If a man abound with the good things of the present life, Religion is of admirable advantage to Direct the uses and enjoyment, to guard the heart from its snares by keeping the mind humble under it,
cs dt n1 vvb p-acp dt j n2 pp-f dt j n1, n1 vbz pp-f j n1 pc-acp vvi dt n2 cc n1, pc-acp vvi dt n1 p-acp po31 n2 p-acp vvg dt n1 j p-acp pn31,
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1866
and setting the affections above it.
and setting the affections above it.
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1867
It teaches how to be full and abound, how to do good, how to make friends of Mammon. It makes outward prosperity to forward and promote our eternal interest by applying it to serve the honour of God, It Teaches how to be full and abound, how to do good, how to make Friends of Mammon. It makes outward Prosperity to forward and promote our Eternal Interest by applying it to serve the honour of God,
pn31 vvz c-crq pc-acp vbi j cc vvi, c-crq pc-acp vdi j, c-crq pc-acp vvi n2 pp-f np1. pn31 vvz j n1 p-acp j cc vvi po12 j n1 p-acp vvg pn31 pc-acp vvi dt n1 pp-f np1,
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1868
and others necessities as well as our own. If a man be poor;
and Others necessities as well as our own. If a man be poor;
cc n2-jn n2 c-acp av c-acp po12 d. cs dt n1 vbi j;
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1869
Religion is no less useful to befriend a man in this case, by teaching contentment with a little;
Religion is no less useful to befriend a man in this case, by teaching contentment with a little;
n1 vbz av-dx av-dc j pc-acp vvi dt n1 p-acp d n1, p-acp vvg n1 p-acp dt j;
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1870
by working the heart to a full resignedness to the will of God; by teaching how to want and suffer need; by working the heart to a full resignedness to the will of God; by teaching how to want and suffer need;
p-acp vvg dt n1 p-acp dt j n1 p-acp dt n1 pp-f np1; p-acp vvg c-crq pc-acp vvi cc vvi n1;
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by setting the heart upon things of a nobler nature, and more necessary concernment, upon God and heavenly things;
by setting the heart upon things of a Nobler nature, and more necessary concernment, upon God and heavenly things;
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1872
by fixing the Souls dependance upon those promises made to godliness which do as surely intitle a man to present sufficiencies, as to eternal rewards.
by fixing the Souls dependence upon those promises made to godliness which do as surely entitle a man to present Sufficiencies, as to Eternal rewards.
p-acp vvg dt n2 n1 p-acp d n2 vvn p-acp n1 r-crq vdb p-acp av-j vvi dt n1 p-acp j n2, c-acp p-acp j n2.
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So that when the needy sinner carks and cares, murmurs and repines, robs and deceives for a supply of his wants, the good man having a sure interest in God, rests confidently upon the never failing supplies of an ingaged Providence.
So that when the needy sinner carks and Cares, murmurs and repines, robs and deceives for a supply of his Wants, the good man having a sure Interest in God, rests confidently upon the never failing supplies of an engaged Providence.
av cst c-crq dt j n1 n2 cc n2, n2 cc vvz, vvz cc vvz p-acp dt n1 pp-f po31 n2, dt j n1 vhg dt j n1 p-acp np1, vvz av-j p-acp dt av-x vvg n2 pp-f dt j-vvn n1.
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3. Is that profitable which brings its own reward with it? This Religion doth. In keeping thy commandments there is great reward, Psal. 19.11. The Prophet seems here not to intend the future recompence of reward which the obedient shall receive at last in Heaven;
3. Is that profitable which brings its own reward with it? This Religion does. In keeping thy Commandments there is great reward, Psalm 19.11. The Prophet seems Here not to intend the future recompense of reward which the obedient shall receive At last in Heaven;
crd vbz d j r-crq vvz po31 d n1 p-acp pn31? d n1 vdz. p-acp vvg po21 n2 pc-acp vbz j n1, np1 crd. dt n1 vvz av xx pc-acp vvi dt j-jn n1 pp-f n1 r-crq dt j vmb vvi p-acp ord p-acp n1;
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for that is a reward for keeping his commandments, (though it is a reward not of merit but of grace ) but this is a reward in keeping his commandments.
for that is a reward for keeping his Commandments, (though it is a reward not of merit but of grace) but this is a reward in keeping his Commandments.
p-acp d vbz dt n1 p-acp vvg po31 n2, (cs pn31 vbz dt n1 xx pp-f vvb p-acp pp-f vvb) p-acp d vbz dt n1 p-acp vvg po31 n2.
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1876
The full harvest will be hereafter, but yet the Christian hath a present reaping time;
The full harvest will be hereafter, but yet the Christian hath a present reaping time;
dt j n1 vmb vbi av, cc-acp av dt njp vhz dt j vvg n1;
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for God meets them that rejoyce and work righteousness, that remember him in his ways, Isai. 64.5.
for God meets them that rejoice and work righteousness, that Remember him in his ways, Isaiah 64.5.
p-acp np1 vvz pno32 cst vvb cc vvi n1, cst vvb pno31 p-acp po31 n2, np1 crd.
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1878
Our Lord Christ tells Peter (Mark 10.30, 31.) That whoever hath left house, or relations,
Our Lord christ tells Peter (Mark 10.30, 31.) That whoever hath left house, or relations,
po12 n1 np1 vvz np1 (n1 crd, crd) d r-crq vhz vvn n1, cc n2,
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1879
or lands for his sake and the Gospel's, shall receive an hundred fold now in this life. or Lands for his sake and the Gospel's, shall receive an hundred fold now in this life.
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1880
So that there is a reward in obedience as well as for it.
So that there is a reward in Obedience as well as for it.
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1881
As beaten Spices recompense the pains by their grateful smell, so the practice of Religion causes a sweet reflection upon the Soul,
As beaten Spices recompense the pains by their grateful smell, so the practice of Religion Causes a sweet reflection upon the Soul,
p-acp j-vvn n2 vvi dt n2 p-acp po32 j n1, av dt n1 pp-f n1 vvz dt j n1 p-acp dt n1,
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1882
and is thereby its own recompence.
and is thereby its own recompense.
cc vbz av po31 d n1.
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1883
Therefore David elsewhere speaks of what he had, as a reward of obedience, as well as what he hoped for. Psal. 119.56. This I had, because I kept thy precepts.
Therefore David elsewhere speaks of what he had, as a reward of Obedience, as well as what he hoped for. Psalm 119.56. This I had, Because I kept thy Precepts.
av np1 av vvz pp-f r-crq pns31 vhd, p-acp dt n1 pp-f n1, c-acp av c-acp r-crq pns31 vvn p-acp. np1 crd. d pns11 vhd, c-acp pns11 vvd po21 n2.
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1884
This I had, but he doth not tell you what; but that may easily be guessed at by the dealings of God with him: He had peace of Conscience;This I had, but he does not tell you what; but that may Easily be guessed At by the dealings of God with him: He had peace of Conscience;
d pns11 vhd, p-acp pns31 vdz xx vvi pn22 r-crq; cc-acp d vmb av-j vbi vvn p-acp p-acp dt n2-vvg pp-f np1 p-acp pno31: pns31 vhd n1 pp-f n1;
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he had the quicknings of God; he had increase of grace; he had frequent communion with God;
he had the quickenings of God; he had increase of grace; he had frequent communion with God;
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1886
he had joy in the Holy Ghost; he had many great experiences, many deliverances and salvations;
he had joy in the Holy Ghost; he had many great experiences, many Deliverances and salvations;
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and all this was the fruit of his obedience.
and all this was the fruit of his Obedience.
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1888
This I had because I kept thy precepts, to be sure it was some great Boon,This I had Because I kept thy Precepts, to be sure it was Some great Boon,
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1889
because he mentions it so gratefully as a reward of mercy for his close walking with God.
Because he mentions it so gratefully as a reward of mercy for his close walking with God.
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1890
So that the obedient Christian hath not all in hope, there is much in hand; he possesses much, though he expects more.
So that the obedient Christian hath not all in hope, there is much in hand; he Possesses much, though he expects more.
av cst dt j np1 vhz xx d p-acp n1, pc-acp vbz av-d p-acp n1; pns31 vvz d, cs pns31 vvz av-dc.
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1891
For godliness hath both the promise of this life, and of that which is to come.
For godliness hath both the promise of this life, and of that which is to come.
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1892
4. Is that profitable which fills the Soul with such joy as nothing else can? This Religion doth. 4. Is that profitable which fills the Soul with such joy as nothing Else can? This Religion does.
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It reconciles the Soul to God, stamps it with his image, lays it in with Divine principles, whereby he is inabled to take the testimonies of God for his heritage for ever, which become the rejoycing of his heart, Psal. 119.111. The Promises believed do not only create a joy in the Soul;
It reconciles the Soul to God, stamps it with his image, lays it in with Divine principles, whereby he is enabled to take the testimonies of God for his heritage for ever, which become the rejoicing of his heart, Psalm 119.111. The Promises believed do not only create a joy in the Soul;
pn31 vvz dt n1 p-acp np1, vvz pn31 p-acp po31 n1, vvz pn31 p-acp p-acp j-jn n2, c-crq pns31 vbz vvn pc-acp vvi dt n2 pp-f np1 p-acp po31 n1 c-acp av, r-crq vvb dt vvg pp-f po31 n1, np1 crd. dt vvz vvn vdb xx av-j vvi dt n1 p-acp dt n1;
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filled with peace and joy in believing, Rom. 15.13. but the Precepts obeyed minister joy also:filled with peace and joy in believing, Rom. 15.13. but the Precepts obeyed minister joy also:
vvn p-acp n1 cc n1 p-acp vvg, np1 crd. cc-acp dt n2 vvd n1 n1 av:
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1895
The statutes of the Lord are right, rejoycing the heart, Psal. 19.8. So that the good mans joy arises from a double spring;The statutes of the Lord Are right, rejoicing the heart, Psalm 19.8. So that the good men joy arises from a double spring;
dt n2 pp-f dt n1 vbr j-jn, vvg dt n1, np1 crd. av cst dt j ng1 n1 vvz p-acp dt j-jn n1;
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Faith secures his interest in the promise, and so he rejoyces in hope of the glory of God, Rom. 5.2. Holiness subjects him to the precept, and so he rejoyces in his conformity to the will of God.
Faith secures his Interest in the promise, and so he rejoices in hope of the glory of God, Rom. 5.2. Holiness subject's him to the precept, and so he rejoices in his conformity to the will of God.
n1 vvz po31 n1 p-acp dt n1, cc av pns31 vvz p-acp n1 pp-f dt n1 pp-f np1, np1 crd. n1 n2-jn pno31 p-acp dt n1, cc av pns31 vvz p-acp po31 n1 p-acp dt n1 pp-f np1.
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I rejoyced in the way of thy testimonies more than in all riches, Psal. 119.14. This is a joy appropriated to the Children of God;I rejoiced in the Way of thy testimonies more than in all riches, Psalm 119.14. This is a joy appropriated to the Children of God;
pns11 vvd p-acp dt n1 pp-f po21 n2 av-dc cs p-acp d n2, np1 crd. d vbz dt n1 vvn p-acp dt n2 pp-f np1;
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none partake of this oyl of gladness, but they who have the oyl of grace in their vessels.
none partake of this oil of gladness, but they who have the oil of grace in their vessels.
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Disobedient sinners are strangers to this joy, Prov. 14.10. Theirs is a joy arising either out of perishing comforts, the joy of corn and wine and oyl, Psal. 4.7. or which is worse, out of sinful acts and objects:
Disobedient Sinners Are Strangers to this joy, Curae 14.10. Theirs is a joy arising either out of perishing comforts, the joy of corn and wine and oil, Psalm 4.7. or which is Worse, out of sinful acts and objects:
j n2 vbr n2 p-acp d n1, np1 crd. png32 vbz dt n1 vvg d av pp-f vvg n2, dt n1 pp-f n1 cc n1 cc n1, np1 crd. cc r-crq vbz av-jc, av pp-f j n2 cc n2:
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Who rejoyce to do evil, Prov. 2.14. Now this is a poor, weak, unfruitful joy; it wets the mouth, but cannot warm the heart:Who rejoice to do evil, Curae 2.14. Now this is a poor, weak, unfruitful joy; it wets the Mouth, but cannot warm the heart:
r-crq vvb pc-acp vdi j-jn, np1 crd. av d vbz dt j, j, j n1; pn31 vvz dt n1, cc-acp vmbx vvi dt n1:
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In the midst of laughter the heart is sorrowful, Prov. 14.13. It is rather revelling than rejoycing, and therefore the Wise-man calls it mad mirth:In the midst of laughter the heart is sorrowful, Curae 14.13. It is rather reveling than rejoicing, and Therefore the Wiseman calls it mad mirth:
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I have said of laughter it is mad, and of mirth what doth it? Eccles. 2.2.I have said of laughter it is mad, and of mirth what does it? Eccles. 2.2.
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What satisfaction doth it afford? what profit doth it bring with it? Will it ease the smart of affliction? will it remove the fears and doubts of Conscience? will it bear us up against reproaches? will it help us against the fear of death and judgment? If not,
What satisfaction does it afford? what profit does it bring with it? Will it ease the smart of affliction? will it remove the fears and doubts of Conscience? will it bear us up against Reproaches? will it help us against the Fear of death and judgement? If not,
q-crq n1 vdz pn31 vvi? q-crq n1 vdz pn31 vvi p-acp pn31? n1 pn31 vvi dt n1 pp-f n1? vmb pn31 vvi dt n2 cc n2 pp-f n1? vmb pn31 vvi pno12 a-acp p-acp n2? vmb pn31 vvi pno12 p-acp dt n1 pp-f n1 cc n1? cs xx,
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then what doth it? it emasculates the spirits, discomposes the judgment, displaces reason, feeds the senses, and starves the Soul:
then what does it? it emasculates the spirits, discomposes the judgement, displaces reason, feeds the Senses, and starves the Soul:
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and the end of that mirth is heaviness, Prov. 14.13.
and the end of that mirth is heaviness, Curae 14.13.
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So that carnal joy is but a cold armful, as one saith of a bad wife .
So that carnal joy is but a cold armful, as one Says of a bad wife.
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Like Adonijah 's feast (1 Kings 1.9, 49.) that began in mirth, but ended in fear;
Like Adonijah is feast (1 Kings 1.9, 49.) that began in mirth, but ended in Fear;
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or like Amnon 's entertainment at Absolom 's sheep-shearing, who met with death at the banquet. or like Amnon is entertainment At Absalom is sheepshearing, who met with death At the banquet.
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Solomon compares it to the crackling of thorns under a pot, Eccles. 7.6. where there is much noise, but little fire;Solomon compares it to the crackling of thorns under a pot, Eccles. 7.6. where there is much noise, but little fire;
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much light, but little heat, and soon extinct.
much Light, but little heat, and soon extinct.
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1911
As Comets make a great blaze, but when their exhaled matter is spent, they end in a pestilent vapor.
As Comets make a great blaze, but when their exhaled matter is spent, they end in a pestilent vapor.
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Such is the sinners joy, soon lighted and soon wasted;
Such is the Sinners joy, soon lighted and soon wasted;
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when his candle is put out (as it quickly will be) it leaves a stink behind.
when his candle is put out (as it quickly will be) it leaves a stink behind.
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Wo to you that laugh now, for ye shall mourn, Luke 6.25.Woe to you that laugh now, for you shall mourn, Lycia 6.25.
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The sinner purchases his joy with guilt and shame, possesses it with an accusing vexing Conscience,
The sinner purchases his joy with guilt and shame, Possesses it with an accusing vexing Conscience,
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and at last it is extinguished, if not in present terrors, yet to be sure in eternal torments.
and At last it is extinguished, if not in present terrors, yet to be sure in Eternal torments.
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1917
But the joy of obedience and holy walking is another thing;
But the joy of Obedience and holy walking is Another thing;
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it is a spiritual and heavenly joy, wrought by a spiritual power, drawn out by spiritual arguments, fixed upon a spiritual object,
it is a spiritual and heavenly joy, wrought by a spiritual power, drawn out by spiritual Arguments, fixed upon a spiritual Object,
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and serves to spiritual ends and uses, to give check to worldly lusts, to extinguish sensual appetite,
and serves to spiritual ends and uses, to give check to worldly Lustiest, to extinguish sensual appetite,
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and abate the relish of carnal pleasures, to support under losses, wants, reproaches;
and abate the relish of carnal pleasures, to support under losses, Wants, Reproaches;
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to fence against the quarrels of Conscience, to arm us against the fear of death and damnation.
to fence against the quarrels of Conscience, to arm us against the Fear of death and damnation.
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In all these things the joy of the Lord is the good mans strength, Nehem. 8.10. and therefore it is called strong consolation, Heb. 6.18. NONLATINALPHABET, prevailing consolation.
In all these things the joy of the Lord is the good men strength, Nehemiah 8.10. and Therefore it is called strong consolation, Hebrew 6.18., prevailing consolation.
p-acp d d n2 dt n1 pp-f dt n1 vbz dt j ng1 n1, np1 crd. cc av pn31 vbz vvn j n1, np1 crd., j-vvg n1.
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It is prevalent against all opposition, both from corruption within, and temptation without. It gives relief against all fears, doubts, and troubles;
It is prevalent against all opposition, both from corruption within, and temptation without. It gives relief against all fears, doubts, and Troubles;
pn31 vbz j p-acp d n1, av-d p-acp n1 a-acp, cc n1 p-acp. pn31 vvz n1 p-acp d n2, n2, cc n2;
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either it prevents them, or prevents the mischief of them, by supporting the Soul under them.
either it prevents them, or prevents the mischief of them, by supporting the Soul under them.
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This is such a good, that as no good can match it, so no evil can over-match it.
This is such a good, that as no good can match it, so no evil can overmatch it.
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A heart full of grace, and a conscience full of comfort, makes a man sit either for doing or suffering;
A heart full of grace, and a conscience full of Comfort, makes a man fit either for doing or suffering;
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it makes him insuperable under durances, and unsatisfiable in duties; for that hereby every cross becomes tolerable and light, and every command delectable and sweet.
it makes him insuperable under durances, and unsatisfiable in duties; for that hereby every cross becomes tolerable and Light, and every command delectable and sweet.
pn31 vvz pno31 j p-acp n2, cc j p-acp n2; c-acp cst av d n1 vvz j cc j, cc d n1 j cc j.
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5. Is that profitable that at once serves our temporal, our spiritual, and our eternal interest and advantage? This Religion doth.
5. Is that profitable that At once serves our temporal, our spiritual, and our Eternal Interest and advantage? This Religion does.
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First, It serves our temporal interest.
First, It serves our temporal Interest.
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Seek ye first the kingdom of God and his righteousness, and all these things shall be added to you, Mat. 6.33.Seek you First the Kingdom of God and his righteousness, and all these things shall be added to you, Mathew 6.33.
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In the Christians Charter the World is put in as well as Heaven, and things present, as well as things to come, 1 Cor. 3.21, 22. It is said of Wisdom (that is Christ) Length of days is in her right hand,
In the Christians Charter the World is put in as well as Heaven, and things present, as well as things to come, 1 Cor. 3.21, 22. It is said of Wisdom (that is christ) Length of days is in her right hand,
p-acp dt njpg2 n1 dt n1 vbz vvn p-acp c-acp av c-acp n1, cc n2 j, c-acp av c-acp n2 pc-acp vvi, vvn np1 crd, crd pn31 vbz vvn pp-f n1 (cst vbz np1) n1 pp-f n2 vbz p-acp po31 j-jn n1,
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and in her left hand riches and honour, Prov. 3.16.and in her left hand riches and honour, Curae 3.16.
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And what doth Christ do with these blessings in his hand, but bestow them upon those that keep his precepts with their whole heart? And therefore the same thing is said of obedience, v. 1, 2. Let thine heart keep my commandments,
And what does christ doe with these blessings in his hand, but bestow them upon those that keep his Precepts with their Whole heart? And Therefore the same thing is said of Obedience, v. 1, 2. Let thine heart keep my Commandments,
cc q-crq vdz np1 n1 p-acp d n2 p-acp po31 n1, cc-acp vvb pno32 p-acp d cst vvb po31 n2 p-acp po32 j-jn n1? cc av dt d n1 vbz vvn pp-f n1, n1 crd, crd vvb po21 n1 vvb po11 n2,
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for length of days, and long life, and peace (which comprehends all the rest) shall they add unto thee. for length of days, and long life, and peace (which comprehends all the rest) shall they add unto thee.
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Pray mind, they are in the hand of Christ, (for the Father hath put all things into his hand ) and yet they are handed-out by the Commandments.
Pray mind, they Are in the hand of christ, (for the Father hath put all things into his hand) and yet they Are handed-out by the commandments.
vvb n1, pns32 vbr p-acp dt n1 pp-f np1, (c-acp dt n1 vhz vvn d n2 p-acp po31 n1) cc av pns32 vbr j p-acp dt n2.
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How is that? why thus:
How is that? why thus:
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Obedience to the commands qualifies us to receive the blessings of the Promise, and then Christ hands out to us the promised blessings.
obedience to the commands Qualifies us to receive the blessings of the Promise, and then christ hands out to us the promised blessings.
n1 p-acp dt n2 vvz pno12 pc-acp vvi dt n2 pp-f dt n1, cc av np1 n2 av p-acp pno12 dt j-vvn n2.
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Unless these things were in the hand of Christ, obedience would never add them to us;
Unless these things were in the hand of christ, Obedience would never add them to us;
cs d n2 vbdr p-acp dt n1 pp-f np1, n1 vmd av-x vvi pno32 p-acp pno12;
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and unless we are found in the way of obedience, Christ will never bestow them upon us; for we have no claim.
and unless we Are found in the Way of Obedience, christ will never bestow them upon us; for we have no claim.
cc cs pns12 vbr vvn p-acp dt n1 pp-f n1, np1 vmb av-x vvi pno32 p-acp pno12; c-acp pns12 vhb dx n1.
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It is Godliness that hath the promise of this life; and so it serves our temporal interest.
It is Godliness that hath the promise of this life; and so it serves our temporal Interest.
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Though the temporal rewards of godliness must be expected with much submission;
Though the temporal rewards of godliness must be expected with much submission;
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yet, so far as they are good for us, they are as much secured to us as Heaven and Glory.
yet, so Far as they Are good for us, they Are as much secured to us as Heaven and Glory.
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He will give grace and glory, and no good thing will he withhold from them that walk uprightly, Psal. 84.11.He will give grace and glory, and no good thing will he withhold from them that walk uprightly, Psalm 84.11.
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Secondly, Godliness serves our spiritual interest, and that is the thing we are chiefly to mind;
Secondly, Godliness serves our spiritual Interest, and that is the thing we Are chiefly to mind;
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1945
the Soul is far more than the body, and therefore a spiritual good is to be preferred before a corporal. Religion serves our spiritual interest two ways.
the Soul is Far more than the body, and Therefore a spiritual good is to be preferred before a corporal. Religion serves our spiritual Interest two ways.
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First, It secures to us the chief good;First, It secures to us the chief good;
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that good that is comprehensively all good, and without which nothing can be good, and that is God.
that good that is comprehensively all good, and without which nothing can be good, and that is God.
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God with all his Attributes, God with all his Treasures, God with all his Promises; if we perform our part of the Covenant, God will not fail of his part:
God with all his Attributes, God with all his Treasures, God with all his Promises; if we perform our part of the Covenant, God will not fail of his part:
np1 p-acp d po31 n2, np1 p-acp d po31 n2, np1 p-acp d po31 vvz; cs pns12 vvb po12 n1 pp-f dt n1, np1 vmb xx vvi pp-f po31 n1:
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Ye shall keep my judgments and do them. You shall keep my Judgments and do them.
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And what then? ye shall be my people, and I will be your God, Ezek. 36.27, 28. Secondly, It secures the life of the Soul. And that is more worth than all the world.
And what then? you shall be my people, and I will be your God, Ezekiel 36.27, 28. Secondly, It secures the life of the Soul. And that is more worth than all the world.
cc q-crq av? pn22 vmb vbi po11 n1, cc pns11 vmb vbi po22 n1, np1 crd, crd ord, pn31 vvz dt n1 pp-f dt n1 cc cst vbz av-dc j cs d dt n1.
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This Christ intimates in that question, Mat. 16.26. What is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Two things are here intimated.
This christ intimates in that question, Mathew 16.26. What is a man profited, if he shall gain the Whole world, and loose his own soul? Or what shall a man give in exchange for his soul? Two things Are Here intimated.
np1 np1 vvz p-acp d n1, np1 crd. q-crq vbz dt n1 vvn, cs pns31 vmb vvi dt j-jn n1, cc vvi po31 d n1? cc q-crq vmb dt n1 vvb p-acp n1 p-acp po31 n1? crd n2 vbr av vvn.
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1. If a man should gain the whole world with the loss of his Soul, it would be but a losing bargain.
1. If a man should gain the Whole world with the loss of his Soul, it would be but a losing bargain.
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2. When the Soul is once lost, nothing in the world can regain or redeem it.
2. When the Soul is once lost, nothing in the world can regain or Redeem it.
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And therefore what so profitable as Religion, that secures the life of the Soul? All the gold in the world can't secure the Soul, but grace can.
And Therefore what so profitable as Religion, that secures the life of the Soul? All the gold in the world can't secure the Soul, but grace can.
cc av q-crq av j c-acp n1, cst vvz dt n1 pp-f dt n1? av-d dt n1 p-acp dt n1 vmb|pn31 vvi dt n1, cc-acp n1 vmb.
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Riches profit not in the day of wrath, but righteousness delivers from death, Prov. 11.4. In the way of righteousness is life, and in the pathway thereof there is no death, Prov. 12.28.Riches profit not in the day of wrath, but righteousness delivers from death, Curae 11.4. In the Way of righteousness is life, and in the pathway thereof there is no death, Curae 12.28.
n2 vvb xx p-acp dt n1 pp-f n1, cc-acp n1 vvz p-acp n1, np1 crd. p-acp dt n1 pp-f n1 vbz n1, cc p-acp dt n1 av pc-acp vbz dx n1, np1 crd.
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Thirdly, Godliness serves our eternal interest. It tends to an everlasting blessedness.
Thirdly, Godliness serves our Eternal Interest. It tends to an everlasting blessedness.
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And herein the greatest gain of godliness consists, in that it hath the promise of the life that is to come, 1 Tim. 4.8. The Soul is immortal, and therefore cannot be satisfied with any perishing good;
And herein the greatest gain of godliness consists, in that it hath the promise of the life that is to come, 1 Tim. 4.8. The Soul is immortal, and Therefore cannot be satisfied with any perishing good;
cc av dt js n1 pp-f n1 vvz, p-acp cst pn31 vhz dt n1 pp-f dt n1 cst vbz pc-acp vvi, vvn np1 crd. dt n1 vbz j, cc av vmbx vbi vvn p-acp d j-vvg j;
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man that lives for ever must have a happiness that will endure for ever;
man that lives for ever must have a happiness that will endure for ever;
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and there is but one way to secure it, and that is by an obedient subjection to the Yoke of Christ.
and there is but one Way to secure it, and that is by an obedient subjection to the Yoke of christ.
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This is the appointed means to that blessed end.
This is the appointed means to that blessed end.
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Being made free from sin, and become servants to God, ye have your fruit unto holiness, Being made free from since, and become Servants to God, you have your fruit unto holiness,
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and the end everlasting life, Rom. 6.22. God hath not absolutely promised Salvation and eternal life to any;and the end everlasting life, Rom. 6.22. God hath not absolutely promised Salvation and Eternal life to any;
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but he hath annexed it to certain dispositions and qualifications, without which we shall never share in the blessing promised:
but he hath annexed it to certain dispositions and qualifications, without which we shall never share in the blessing promised:
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Blessed are the undefiled in the way, who walk in the Law of the Lord, Psal. 119.1. Blessed are the pure in heart, for they shall see God, Mat. 5.8.Blessed Are the undefiled in the Way, who walk in the Law of the Lord, Psalm 119.1. Blessed Are the pure in heart, for they shall see God, Mathew 5.8.
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So that holiness and obedience is a necessary disposition for eternal blessedness. For God will render to every man according to his works:
So that holiness and Obedience is a necessary disposition for Eternal blessedness. For God will render to every man according to his works:
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To them who by patient continuance in well doing, seek for glory, and honour, and immortality, eternal life, Rom. 2.6, 7.To them who by patient Continuance in well doing, seek for glory, and honour, and immortality, Eternal life, Rom. 2.6, 7.
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And therefore it plainly appears how profitable a life of godliness is, in that it hath so direct a tendency to our temporal, to our spiritual, and to our eternal benefit.
And Therefore it plainly appears how profitable a life of godliness is, in that it hath so Direct a tendency to our temporal, to our spiritual, and to our Eternal benefit.
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Why then should any one refuse to take up the Yoke of Christ in his youth?
Why then should any one refuse to take up the Yoke of christ in his youth?
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Sixthly, Is that profitable which will abide by us for ever? which is a durable good? Such grace and holiness is.Sixthly, Is that profitable which will abide by us for ever? which is a durable good? Such grace and holiness is.
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As of evils they are the most detrimental that are most durable, and therefore sin is the worst of all evils, because it is durable;
As of evils they Are the most detrimental that Are most durable, and Therefore since is the worst of all evils, Because it is durable;
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though the act of sin ceases, yet it binds an eternal guilt upon the Soul of the wicked, which shall never wear off.
though the act of since ceases, yet it binds an Eternal guilt upon the Soul of the wicked, which shall never wear off.
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And besides, his corrupt nature and vicious disposition, his hatred and enmity to God remain in him for ever.
And beside, his corrupt nature and vicious disposition, his hatred and enmity to God remain in him for ever.
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And therefore of all evils sin is the most detrimental.
And Therefore of all evils since is the most detrimental.
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So in genere boni, that is the most beneficial good that will abide by us for ever;
So in genere boni, that is the most beneficial good that will abide by us for ever;
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and such is grace and holiness. It shall abide in the Soul for ever; and hence it is called the true riches, Luke 16.11. and durable riches, Prov. 8.18. It may be thy riches lie in houses, lands, money, ships, or the like. Alas these are not durable;
and such is grace and holiness. It shall abide in the Soul for ever; and hence it is called the true riches, Lycia 16.11. and durable riches, Curae 8.18. It may be thy riches lie in houses, Lands, money, ships, or the like. Alas these Are not durable;
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yet a little while and thy title to all these things will be extinguished;
yet a little while and thy title to all these things will be extinguished;
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but thy grace, thy love to God, thy holiness, thy conformity to his will, thy obedience, shall never be extinguished.
but thy grace, thy love to God, thy holiness, thy conformity to his will, thy Obedience, shall never be extinguished.
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From all that hath been said, the benefit of Religion plainly appears; and that conclusion of the Apostle stands firm, Godliness is profitable to all things.
From all that hath been said, the benefit of Religion plainly appears; and that conclusion of the Apostle Stands firm, Godliness is profitable to all things.
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And this is a second branch of the reason why every one should take up the Yoke of Christ betimes,
And this is a second branch of the reason why every one should take up the Yoke of christ betimes,
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because it is a good so much conducing to our benefit. As it sanctifies every condition.
Because it is a good so much conducing to our benefit. As it Sanctifies every condition.
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As it is advantageous to a man in all his circumstances. As it brings its own reward with it.
As it is advantageous to a man in all his Circumstances. As it brings its own reward with it.
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As it fills the Soul with such a joy as nothing else can. As it serves our temporal, spiritual, and eternal interest.
As it fills the Soul with such a joy as nothing Else can. As it serves our temporal, spiritual, and Eternal Interest.
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As it abides by us for ever. Therefore it is not in vain to serve God;
As it abides by us for ever. Therefore it is not in vain to serve God;
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it is every way for your benefit to be early Converts;
it is every Way for your benefit to be early Converts;
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and if so, who would not be religious betimes, and take up the Yoke of Christ in his youth, seeing God is such a rewarder of them that diligently seek him?
and if so, who would not be religious betimes, and take up the Yoke of christ in his youth, seeing God is such a rewarder of them that diligently seek him?
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Thirdly, Subjection to the Yoke of Christ is an honourable good. The Heathens made Honour the effect of goodness,Thirdly, Subjection to the Yoke of christ is an honourable good. The heathens made Honour the Effect of Goodness,
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and the Egyptian Hieroglyphick painted it between humility and labour; and the Romans so placed their Temples, that he that would go to the Temple of Honour must pass through the Temple of Virtue. Nothing is truly honour to a man but Religion and Vertue. Prov. 22.4.
and the Egyptian Hieroglyphic painted it between humility and labour; and the Romans so placed their Temples, that he that would go to the Temple of Honour must pass through the Temple of Virtue. Nothing is truly honour to a man but Religion and Virtue. Curae 22.4.
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By humility and the fear of the Lord (and that takes in the whole of Religion and obedience) are riches, and honour, and life. By humility and the Fear of the Lord (and that Takes in the Whole of Religion and Obedience) Are riches, and honour, and life.
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And therefore in Scripture good men are called Vessels of honour, 2 Tim. 2.21. And sanctification and honour are put together, 1 Thess. 4.4. That you should know how to possess your vessel in sanctification and honour.
And Therefore in Scripture good men Are called Vessels of honour, 2 Tim. 2.21. And sanctification and honour Are put together, 1 Thess 4.4. That you should know how to possess your vessel in sanctification and honour.
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Nothing can be so great an honour to a man as Religion and Godliness. 1. This makes a man like God.
Nothing can be so great an honour to a man as Religion and Godliness. 1. This makes a man like God.
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The truest resemblance that man can carry to his Maker is in Holiness; therefore one says Godliness is God-likeness, it is the image of God in man. Eph. 4.24. That ye put on the new man which after God is created in righteousness and true holiness.
The Truest resemblance that man can carry to his Maker is in Holiness; Therefore one Says Godliness is Godlikeness, it is the image of God in man. Ephesians 4.24. That you put on the new man which After God is created in righteousness and true holiness.
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And what greater honour than to resemble God, especially in that which is the glory of all his perfections,
And what greater honour than to resemble God, especially in that which is the glory of all his perfections,
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and that is holiness? His holiness is his greatest honour and glory.
and that is holiness? His holiness is his greatest honour and glory.
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Who is like thee, O Lord, among the Gods? who is like thee? glorious in holiness. Who is like thee, Oh Lord, among the God's? who is like thee? glorious in holiness.
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For this reason sin is the basest and most dishonourable thing in the world; it blots out the image of God in man.
For this reason since is the Basest and most dishonourable thing in the world; it blots out the image of God in man.
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It robs him of his Holiness, and what is a man without holiness? Take holiness from an Angel, and he becomes a Devil:
It robs him of his Holiness, and what is a man without holiness? Take holiness from an Angel, and he becomes a devil:
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and man without holiness is like him.
and man without holiness is like him.
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2. The Word every where puts such a difference and distinction between the godly and ungodly as speaks Religion to be very honourable.
2. The Word every where puts such a difference and distinction between the godly and ungodly as speaks Religion to be very honourable.
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Good men are called the precious, The precious sons of Sion, Lam. 4.2. Since thou wast precious in my sight thou hast been honourable, Isai. 43.4.
Good men Are called the precious, The precious Sons of Sion, Lam. 4.2. Since thou wast precious in my sighed thou hast been honourable, Isaiah 43.4.
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And evil men are called the vile. Psal. 15.4. In whose eyes a vile person is contemned. Dan. 11.21. In his estate shall stand up a vile person, i. e. Antiochus. And Jer. 15.19. If thou take forth the precious from the vile.
And evil men Are called the vile. Psalm 15.4. In whose eyes a vile person is contemned. Dan. 11.21. In his estate shall stand up a vile person, i. e. Antiochus. And Jer. 15.19. If thou take forth the precious from the vile.
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The righteous are called Wheat, and the wicked Chaff, Mat. 3.12. Others, reprobate silver; these, fine gold; others, dross; these, Jewels, Mal. 3.17. they bryars and thorns, these a noble Vine. Nay good men are called the excellent of the earth, Psal. 16.3.
The righteous Are called Wheat, and the wicked Chaff, Mathew 3.12. Others, Reprobate silver; these, fine gold; Others, dross; these, Jewels, Malachi 3.17. they briars and thorns, these a noble Vine. Nay good men Are called the excellent of the earth, Psalm 16.3.
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Outward ornaments, or Titles of earthly Honour, (which set one above another in this world) without the inward ornaments of Grace and Holiness, are but like the Trappings of a Horse,
Outward Ornament, or Titles of earthly Honour, (which Set one above Another in this world) without the inward Ornament of Grace and Holiness, Are but like the Trappings of a Horse,
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or the Chains of Gold about the necks of the Midianites Camels, they advance not a man one step above the beasts that perish. 3. God himself honours such;
or the Chains of Gold about the necks of the midianites Camels, they advance not a man one step above the beasts that perish. 3. God himself honours such;
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and he is the fountain of honour: he whom God honours shall be honoured indeed. 1 Sam. 2.30.
and he is the fountain of honour: he whom God honours shall be honoured indeed. 1 Sam. 2.30.
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Them that honour me will I honour, Psal. 91.14, 15. I will set him on high, Them that honour me will I honour, Psalm 91.14, 15. I will Set him on high,
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because he hath known my Name — I will be with him in trouble, I will deliver him and honour him. Because he hath known my Name — I will be with him in trouble, I will deliver him and honour him.
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4. True honour begins in Religion and ends there. When a man begins to owne and serve God, there his honour begins.
4. True honour begins in Religion and ends there. When a man begins to own and serve God, there his honour begins.
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And when a man casts off Religion, his honour is lost. He that despises me shall be lightly esteemed, 1 Sam. 2.30. Hold that fast which thou hast, that no man take thy crown, Rev. 3.11. A Crown is a token of the highest honour;
And when a man Cast off Religion, his honour is lost. He that despises me shall be lightly esteemed, 1 Sam. 2.30. Hold that fast which thou hast, that no man take thy crown, Rev. 3.11. A Crown is a token of the highest honour;
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and what is the Christians Crown? He hath two Crowns, one present, one future; his future Crown is Glory. His present Crown is godliness and sincerity in Religion;
and what is the Christians Crown? He hath two Crowns, one present, one future; his future Crown is Glory. His present Crown is godliness and sincerity in Religion;
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if he falls from Religion, his Crown falls.
if he falls from Religion, his Crown falls.
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5. In that it is pretended to for by-ends, where nothing of the truth and power of it is.
5. In that it is pretended to for by-ends, where nothing of the truth and power of it is.
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Having a form of godliness, but denying the power. Having a from of godliness, but denying the power.
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What makes men hypocrites but because they would have the honour of Religion, though they have nothing of the truth of it.
What makes men Hypocrites but Because they would have the honour of Religion, though they have nothing of the truth of it.
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If a man would increase his trade, and draw custom, he pretends Religion.
If a man would increase his trade, and draw custom, he pretends Religion.
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If a man would draw Disciples after him in broaching any new Opinion, he must be very strict, and seem very religious;
If a man would draw Disciples After him in broaching any new Opinion, he must be very strict, and seem very religious;
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for this gives a reputation to a person among the vulgar, that judge by appearances, and so promotes the Doctrine.
for this gives a reputation to a person among the Vulgar, that judge by appearances, and so promotes the Doctrine.
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Now if Religion were not a thing of great honour and reputation, men would never pretend to it, that are enemies to the life and virtue of it.
Now if Religion were not a thing of great honour and reputation, men would never pretend to it, that Are enemies to the life and virtue of it.
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6. It is praised by them that love it not. He that fondly hugs vice, will yet commend vertue.
6. It is praised by them that love it not. He that fondly hugs vice, will yet commend virtue.
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The Drunkard will commend sobriety, he would not have his child or servant a drunkard. The Deceiver commends Justice;
The Drunkard will commend sobriety, he would not have his child or servant a drunkard. The Deceiver commends justice;
dt n1 vmb vvi n1, pns31 vmd xx vhi po31 n1 cc n1 dt n1. dt n1 vvz n1;
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and though he practises deceit upon others, he himself would not be served so. He loves to buy by just weights and measures, though he sells by false ones.
and though he practises deceit upon Others, he himself would not be served so. He loves to buy by just weights and measures, though he sells by false ones.
cc cs pns31 vvz n1 p-acp n2-jn, pns31 px31 vmd xx vbi vvn av. pns31 vvz pc-acp vvi p-acp j n2 cc n2, cs pns31 vvz p-acp j pi2.
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The Adulterer loves a chast wife, and the filthy Strumpet would have her husband true to her bed,
The Adulterer loves a chaste wife, and the filthy Strumpet would have her husband true to her Bed,
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though she be false to his. 7. It puts honour upon a man in death. The righteous shall be had in everlasting remembrance, Psal. 112.6. The memory of the just is blessed, but the name of the wicked shall rot, Prov. 10.7. No man dyes in the bed of honour but he that perseveres in the ways of God whiles he lives, and dyes to the Lord when he dyes.
though she be false to his. 7. It puts honour upon a man in death. The righteous shall be had in everlasting remembrance, Psalm 112.6. The memory of the just is blessed, but the name of the wicked shall rot, Curae 10.7. No man dies in the Bed of honour but he that perseveres in the ways of God while he lives, and dies to the Lord when he dies.
cs pns31 vbb j p-acp png31. crd pn31 vvz n1 p-acp dt n1 p-acp n1. dt j vmb vbi vhn p-acp j n1, np1 crd. dt n1 pp-f dt j vbz vvn, cc-acp dt n1 pp-f dt j vmb vvi, np1 crd. dx n1 vvz p-acp dt n1 pp-f n1 cc-acp pns31 cst vvz p-acp dt n2 pp-f np1 cs pns31 vvz, cc vvz p-acp dt n1 c-crq pns31 vvz.
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8. Christ will put honour upon him at last.
8. christ will put honour upon him At last.
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When the wicked shall be cast out with shame and everlasting contempt from the glorious presence of God with a go ye cursed, then shall the righteous be honoured with a come ye blessed of my Father, &c. And shall shine body and soul with the glory of Christ for ever.
When the wicked shall be cast out with shame and everlasting contempt from the glorious presence of God with a go you cursed, then shall the righteous be honoured with a come you blessed of my Father, etc. And shall shine body and soul with the glory of christ for ever.
c-crq dt j vmb vbi vvn av p-acp n1 cc j n1 p-acp dt j n1 pp-f np1 p-acp dt vvb pn22 vvd, av vmb dt j vbi vvn p-acp dt vvb pn22 vvn pp-f po11 n1, av cc vmb vvi n1 cc n1 p-acp dt n1 pp-f np1 p-acp av.
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O what an honour is it to be godly.
O what an honour is it to be godly.
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Let no man be ashamed of Christ and his Yoke. What though Religion is scoffed at in the world, it is only by them that know nothing of it,
Let no man be ashamed of christ and his Yoke. What though Religion is scoffed At in the world, it is only by them that know nothing of it,
vvb dx n1 vbb j pp-f np1 cc po31 vvi. r-crq c-acp n1 vbz vvn p-acp p-acp dt n1, pn31 vbz av-j p-acp pno32 cst vvb pix pp-f pn31,
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and so are not fit to judge. The Moon is never the less bright because the dogs bark at it.
and so Are not fit to judge. The Moon is never the less bright Because the Dogs bark At it.
cc av vbr xx j pc-acp vvi. dt n1 vbz av-x dt av-dc j c-acp dt n2 vvb p-acp pn31.
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It is sin that is the reproachful thing. Prov. 14.34. Sin is a reproach to any people.
It is since that is the reproachful thing. Curae 14.34. since is a reproach to any people.
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It is a dishonour, Prov. 6.33. It is a shame, Lest he walked naked, and they see his shame, Rev. 16.15. Sin is not a thing of good report;
It is a dishonour, Curae 6.33. It is a shame, Lest he walked naked, and they see his shame, Rev. 16.15. since is not a thing of good report;
pn31 vbz dt n1, np1 crd. pn31 vbz dt n1, cs pns31 vvd j, cc pns32 vvb po31 n1, n1 crd. n1 vbz xx dt n1 pp-f j n1;
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is it any reputation to a man to be a drunkard? unclean? proud? covetous? profane? Oh no.
is it any reputation to a man to be a drunkard? unclean? proud? covetous? profane? O no.
vbz pn31 d n1 p-acp dt n1 pc-acp vbi dt n1? j? j? j? j? uh uh-dx.
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Sin hath an ill name in the world, among all, even sinners themselves, unless it be among the vilest Torys and Debauchees; and it becomes the more odious by their esteem and character.
since hath an ill name in the world, among all, even Sinners themselves, unless it be among the Vilest Torys and Debauchees; and it becomes the more odious by their esteem and character.
n1 vhz dt j-jn n1 p-acp dt n1, p-acp d, av n2 px32, cs pn31 vbb p-acp dt js np1 cc n2; cc pn31 vvz dt av-dc j p-acp po32 n1 cc n1.
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If there be any honour in sin, why do men hide it? Why doth it seek corners and the covers of darkness? They that are drunk are drunk in the night, 1 Thess. 5.7.
If there be any honour in since, why do men hide it? Why does it seek corners and the covers of darkness? They that Are drunk Are drunk in the night, 1 Thess 5.7.
cs pc-acp vbb d n1 p-acp n1, q-crq vdb n2 vvi pn31? q-crq vdz pn31 vvi n2 cc dt n2 pp-f n1? pns32 d vbr vvn vbr vvn p-acp dt n1, vvn np1 crd.
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The eye of the adulterer waits for the twilight, saying, No eye shall see me, and disguises his face — The morning is to them as the shadow of death, The eye of the adulterer waits for the twilight, saying, No eye shall see me, and disguises his face — The morning is to them as the shadow of death,
dt n1 pp-f dt n1 vvz p-acp dt n1, vvg, dx n1 vmb vvi pno11, cc vvz po31 n1 — dt n1 vbz p-acp pno32 p-acp dt n1 pp-f n1,
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if one know them they are in the terrors of the shadow of death. if one know them they Are in the terrors of the shadow of death.
cs pi vvb pno32 pns32 vbr p-acp dt n2 pp-f dt n1 pp-f n1.
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Job 24.15, 17. And Solomon says of the young man void of understanding, that he goes to the harlots house, In the twilight, in the evening, in the black and dark night, Prov. 7.7, 8, 9. And why is not sin owned by its own name among its servants and abetters? But it must be painted with vertues colours, to render it taking.
Job 24.15, 17. And Solomon Says of the young man void of understanding, that he Goes to the harlots house, In the twilight, in the evening, in the black and dark night, Curae 7.7, 8, 9. And why is not since owned by its own name among its Servants and abetters? But it must be painted with Virtues colours, to render it taking.
np1 crd, crd np1 np1 vvz pp-f dt j n1 j pp-f n1, cst pns31 vvz p-acp dt ng1 n1, p-acp dt n1, p-acp dt n1, p-acp dt j-jn cc j n1, np1 crd, crd, crd cc q-crq vbz xx n1 vvd p-acp po31 d n1 p-acp po31 n2 cc n2? p-acp pn31 vmb vbi vvn p-acp ng1 n2, pc-acp vvi pn31 vvg.
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This speaks it deformed and ugly in it self. Covetousness is condemned of all, I but frugality is a lovely thing:
This speaks it deformed and ugly in it self. Covetousness is condemned of all, I but frugality is a lovely thing:
np1 vvz pn31 vvn cc j p-acp pn31 n1. n1 vbz vvn pp-f d, pns11 p-acp n1 vbz dt j n1:
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and therefore griping, and carking, and caring, and pinching, is not covetousness, but frugality. A proud person is contemned of all.
and Therefore gripping, and carking, and caring, and pinching, is not covetousness, but frugality. A proud person is contemned of all.
cc av vvg, cc n-vvg, cc vvg, cc vvg, vbz xx n1, cc-acp n1. dt j n1 vbz vvn pp-f d.
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I but neatness and decency is lovely, therefore she is not proud, but only loves to be neat and gent.
I but neatness and decency is lovely, Therefore she is not proud, but only loves to be neat and gent.
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To be a drunkard is a beastly thing, therefore it must not be looked on as drunkenness,
To be a drunkard is a beastly thing, Therefore it must not be looked on as Drunkenness,
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but good fellowship, and a free use of the creature. Sin dares not be known by irs own name, nor appear in its own complexion;
but good fellowship, and a free use of the creature. since dares not be known by irs own name, nor appear in its own complexion;
cc-acp j n1, cc dt j n1 pp-f dt n1. n1 vvz xx vbi vvn p-acp n2 d n1, ccx vvi p-acp po31 d n1;
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this argues it to be a base and dishonourable thing.
this argues it to be a base and dishonourable thing.
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And needs it must, for what honour can there be in sin that dishonours God? Can that bring honour to a creature that brings the greatest dishonour to his Maker? He that expects honour from sin may as well expect to make himself sweet by lying in a Jakes.
And needs it must, for what honour can there be in since that dishonours God? Can that bring honour to a creature that brings the greatest dishonour to his Maker? He that expects honour from since may as well expect to make himself sweet by lying in a Jakes.
cc av pn31 vmb, p-acp r-crq n1 vmb a-acp vbi p-acp n1 cst vvz np1? vmb d vvi n1 p-acp dt n1 cst vvz dt js n1 p-acp po31 n1? pns31 cst vvz n1 p-acp n1 vmb c-acp av vvi pc-acp vvi px31 j p-acp vvg p-acp dt n1.
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Can that bring honour to a man that blinds his mind, besots his reason, degrades him below himself,
Can that bring honour to a man that blinds his mind, besots his reason, degrades him below himself,
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and renders him a beast? Eccles. 3.18. That they might see that they themselves are beasts.
and renders him a beast? Eccles. 3.18. That they might see that they themselves Are beasts.
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Can that be honour to a man that defiles his Conscience, separates him from God,
Can that be honour to a man that defiles his Conscience, separates him from God,
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and at last damns his Soul? Ah what a base, shameful, dishonourable thing is sin!
and At last damns his Soul? Ah what a base, shameful, dishonourable thing is since!
cc p-acp ord vvz po31 n1? uh r-crq dt j, j, j n1 vbz n1!
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Now all this sets off the honour of Religion, for that is contrary to sin. Young men!
Now all this sets off the honour of Religion, for that is contrary to since. Young men!
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would you get a good name in the world at your first setting out? Would you have credit and repute abroad? Would you be honoured of men, of good men,
would you get a good name in the world At your First setting out? Would you have credit and repute abroad? Would you be honoured of men, of good men,
vmd pn22 vvi dt j n1 p-acp dt n1 p-acp po22 ord vvg av? vmd pn22 vhi n1 cc vvi av? vmd pn22 vbi vvn pp-f n2, pp-f j n2,
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nay of God himself? Why the only way is to be sober, temperate to your selves, just, righteous, merciful, good among men, devout, humble, holy and obedient to God.
nay of God himself? Why the only Way is to be Sobrium, temperate to your selves, just, righteous, merciful, good among men, devout, humble, holy and obedient to God.
uh-x pp-f np1 px31? q-crq dt j n1 vbz pc-acp vbi j, j p-acp po22 n2, j, j, j, j p-acp n2, j, j, j cc j p-acp np1.
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There needs no other excellency in the world to give honour and reputation to a man,
There needs no other excellency in the world to give honour and reputation to a man,
pc-acp vvz dx j-jn n1 p-acp dt n1 pc-acp vvi n1 cc n1 p-acp dt n1,
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than Religion in the power and practice of it.
than Religion in the power and practice of it.
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What Diogenes said of Vertue is most true of Religion, it makes poor men wealthy, old men happy, and young men honourable.
What Diogenes said of Virtue is most true of Religion, it makes poor men wealthy, old men happy, and young men honourable.
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And this is a third branch of the reason why every man should take up the Yoke of Christ in his youth, it is good, as being honourable.
And this is a third branch of the reason why every man should take up the Yoke of christ in his youth, it is good, as being honourable.
cc d vbz dt ord n1 pp-f dt n1 c-crq d n1 vmd vvi a-acp dt vvb pp-f np1 p-acp po31 n1, pn31 vbz j, c-acp vbg j.
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It shall bring thee to honour when thou dost embrace it, Prov. 4.8.It shall bring thee to honour when thou dost embrace it, Curae 4.8.
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Fourthly, Subjection to the Yoke of Christ is a pleasant good. Every man is drawn by pleasure and delight, especially young ones.
Fourthly, Subjection to the Yoke of christ is a pleasant good. Every man is drawn by pleasure and delight, especially young ones.
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And therefore as Satan makes pleasure the bait of sin, so the Holy Ghost makes it the motive to godliness.
And Therefore as Satan makes pleasure the bait of since, so the Holy Ghost makes it the motive to godliness.
cc av c-acp np1 vvz n1 dt n1 pp-f n1, av dt j n1 vvz pn31 dt n1 p-acp n1.
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Her ways are ways of pleasantness, Prov. 3.17. The great objection against Religion is, the severity of its precepts, and thereby the unpleasantness of its paths; Her ways Are ways of pleasantness, Curae 3.17. The great objection against Religion is, the severity of its Precepts, and thereby the unpleasantness of its paths;
po31 n2 vbr n2 pp-f n1, np1 crd. dt j n1 p-acp n1 vbz, dt n1 pp-f po31 n2, cc av dt n1 pp-f po31 n2;
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the life of Christianity is looked on as a sour and uncomfortable life; whereas there is nothing in it but what is pleasant and sweet, easie and light.
the life of Christianity is looked on as a sour and uncomfortable life; whereas there is nothing in it but what is pleasant and sweet, easy and Light.
dt n1 pp-f np1 vbz vvn a-acp p-acp dt j cc j n1; cs pc-acp vbz pix p-acp pn31 p-acp r-crq vbz j cc j, j cc j.
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And under these properties Christ commends it to us, Mat. 11.29.
And under these properties christ commends it to us, Mathew 11.29.
cc p-acp d n2 np1 vvz pn31 p-acp pno12, np1 crd.
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Take my yoke upon you, I but it is a heavy Yoke, and his Commands an intolerable burden. Now Christ seems to obviate such an objection as this in the next verse,Take my yoke upon you, I but it is a heavy Yoke, and his Commands an intolerable burden. Now christ seems to obviate such an objection as this in the next verse,
vvb po11 n1 p-acp pn22, pns11 cc-acp pn31 vbz dt j vvi, cc po31 vvz dt j n1. av np1 vvz pc-acp vvi d dt n1 c-acp d p-acp dt ord n1,
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for my yoke is easie, and my burden is light, v. 30. And the Apostle tells us, His commandments are not grievous, 1 John 5.3. Not grievous in themselves, nor grievous to them that love him;
for my yoke is easy, and my burden is Light, v. 30. And the Apostle tells us, His Commandments Are not grievous, 1 John 5.3. Not grievous in themselves, nor grievous to them that love him;
c-acp po11 n1 vbz j, cc po11 n1 vbz j, n1 crd cc dt n1 vvz pno12, po31 n2 vbr xx j, vvn np1 crd. xx j p-acp px32, ccx j p-acp pno32 cst vvb pno31;
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if they are grievous to any, it is to them to whom sin was never grievous, whose hearts are so possessed by lust, that the Precept hath no place;
if they Are grievous to any, it is to them to whom since was never grievous, whose hearts Are so possessed by lust, that the Precept hath no place;
cs pns32 vbr j p-acp d, pn31 vbz p-acp pno32 pc-acp ro-crq n1 vbds av-x j, rg-crq n2 vbr av vvn p-acp n1, cst dt n1 vhz dx n1;
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it is a hard heart that makes duty hard, and the love of sin that makes obedience a burden.
it is a hard heart that makes duty hard, and the love of since that makes Obedience a burden.
pn31 vbz dt j n1 cst vvz n1 av-j, cc dt n1 pp-f n1 cst vvz n1 dt n1.
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That I may make this a forcible Argument to draw young ones to take up Christs Yoke, I shall make this out, That subjection to God is matter of pleasure.
That I may make this a forcible Argument to draw young ones to take up Christ Yoke, I shall make this out, That subjection to God is matter of pleasure.
cst pns11 vmb vvi d dt j n1 pc-acp vvi j pi2 p-acp vvi a-acp npg1 vvi, pns11 vmb vvi d av, cst n1 p-acp np1 vbz n1 pp-f n1.
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The whole of that task and duty which the Gospel requires of us is easie and delightful.
The Whole of that task and duty which the Gospel requires of us is easy and delightful.
dt j-jn pp-f d n1 cc n1 r-crq dt n1 vvz pp-f pno12 vbz j cc j.
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This I shall endeavour to make out three ways. 1. Positively. 2. Comparatively. 3. By a Collation of Instances. 1. Positively.
This I shall endeavour to make out three ways. 1. Positively. 2. Comparatively. 3. By a Collation of Instances. 1. Positively.
d pns11 vmb vvi pc-acp vvi av crd n2. crd av-j. crd av-j. crd p-acp dt n1 pp-f n2. crd av-j.
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And there are three things to be considered, which will make out the Yoke of Christ to be truly pleasant and delightful.
And there Are three things to be considered, which will make out the Yoke of christ to be truly pleasant and delightful.
cc pc-acp vbr crd n2 pc-acp vbi vvn, r-crq vmb vvi av dt n1 pp-f np1 pc-acp vbi av-j j cc j.
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First, The matter of his service.First, The matter of his service.
ord, dt n1 pp-f po31 n1.
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What doth the Lord require of us, but to fear the Lord, and trust in him, as David sums it up, Psal. 115.11. In Solomons phrase it is, Fear the Lord, and depart from evil, Prov. 3.7. Our Lord Christ sums up all in one word, Love. Love to God and our Neighbour; this is the fulfilling of the whole Law. Zachary comprises all in two heads;
What does the Lord require of us, but to Fear the Lord, and trust in him, as David sums it up, Psalm 115.11. In Solomons phrase it is, fear the Lord, and depart from evil, Curae 3.7. Our Lord christ sums up all in one word, Love. Love to God and our Neighbour; this is the fulfilling of the Whole Law. Zachary comprises all in two Heads;
q-crq vdz dt n1 vvb pp-f pno12, cc-acp p-acp vvb dt n1, cc vvi p-acp pno31, p-acp np1 vvz pn31 a-acp, np1 crd. p-acp np1 n1 pn31 vbz, vvb dt n1, cc vvi p-acp n-jn, np1 crd. po12 n1 np1 vvz a-acp d p-acp crd n1, vvb. vvb p-acp np1 cc po12 n1; d vbz dt j-vvg pp-f dt j-jn n1. np1 vvz d p-acp crd n2;
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Holiness and Righteousness. Micah ranks all under three heads; To do justly, to love mercy, to walk humbly with God. Holiness and Righteousness. micah ranks all under three Heads; To do justly, to love mercy, to walk humbly with God.
n1 cc n1. np1 n2 d p-acp crd n2; pc-acp vdi av-j, pc-acp vvi n1, pc-acp vvi av-j p-acp np1.
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The Apostles three Adverbs state the matter more distinctly; living soberly, righteously and godly.
The Apostles three Adverbs state the matter more distinctly; living soberly, righteously and godly.
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The grace of God (viz. the Gospel) that brings salvation hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, The grace of God (viz. the Gospel) that brings salvation hath appeared to all men, teaching us, that denying ungodliness and worldly Lustiest, we should live soberly, righteously,
dt n1 pp-f np1 (n1 dt n1) d vvz n1 vhz vvn p-acp d n2, vvg pno12, cst vvg n1 cc j n2, pns12 vmd vvi av-j, av-j,
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and godly in this present world.
and godly in this present world.
cc j p-acp d j n1.
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Sobriety doth right to a mans self, Righteousness doth right to his Neighbour, Godliness doth right to his Maker.Sobriety does right to a men self, Righteousness does right to his Neighbour, Godliness does right to his Maker.
n1 vdz vvi p-acp dt ng1 n1, n1 vdz vvi p-acp po31 n1, n1 vdz vvi p-acp po31 n1.
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So that these three make up Christs Yoke. They comprise the whole of a Christians duty,
So that these three make up Christ Yoke. They comprise the Whole of a Christians duty,
av cst d crd vvb a-acp npg1 vvi. pns32 vvi dt j-jn pp-f dt njpg2 n1,
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and what unpleasantness is there in any of these duties? Consider them distinctly. What truer pleasure than in Sobriety, which way soever it acts?
and what unpleasantness is there in any of these duties? Consider them distinctly. What truer pleasure than in Sobriety, which Way soever it acts?
cc r-crq n1 vbz a-acp p-acp d pp-f d n2? np1 pno32 av-j. q-crq jc n1 cs p-acp n1, r-crq n1 av pn31 vvz?
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If it acts to moderate the judgment in Opinions concerning Religion; to keep it from being carried away with abounding and prevailing Errors;
If it acts to moderate the judgement in Opinions Concerning Religion; to keep it from being carried away with abounding and prevailing Errors;
cs pn31 vvz pc-acp vvi dt n1 p-acp n2 vvg n1; pc-acp vvi pn31 p-acp vbg vvn av p-acp vvg cc j-vvg n2;
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this must needs be sweet and pleasant, if the mischievous nature and consequences of Error be but a little considered. As it defiles the Judgment; obstructs Communion with God; gratifies Satan;
this must needs be sweet and pleasant, if the mischievous nature and consequences of Error be but a little considered. As it defiles the Judgement; obstructs Communion with God; gratifies Satan;
d vmb av vbi j cc j, cs dt j n1 cc n2 pp-f n1 vbb p-acp dt j vvn. p-acp pn31 vvz dt n1; vvz n1 p-acp np1; vvz np1;
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fills with pride, self-conceit, contempt of others, strife and variance; racks and tortures the Brain to maintain and defend it.
fills with pride, self-conceit, contempt of Others, strife and variance; racks and tortures the Brain to maintain and defend it.
vvz p-acp n1, n1, n1 pp-f n2-jn, n1 cc n1; n2 cc n2 dt n1 pc-acp vvi cc vvi pn31.
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For if one Errour be espoused many will follow; and he that maintains one, is bound to maintain all that depend upon it.
For if one Error be espoused many will follow; and he that maintains one, is bound to maintain all that depend upon it.
p-acp cs crd n1 vbb vvn d vmb vvi; cc pns31 cst vvz pi, vbz vvn pc-acp vvi d cst vvb p-acp pn31.
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If it acts to bound the appetite in meats and drinks; it affords a great pleasure therein.
If it acts to bound the appetite in Meats and drinks; it affords a great pleasure therein.
cs pn31 vvz pc-acp vvi dt n1 p-acp n2 cc n2; pn31 vvz dt j n1 av.
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For no man injoys the creature with that delight and sweetness as he that injoys it without excess.
For no man enjoys the creature with that delight and sweetness as he that enjoys it without excess.
p-acp dx n1 vvz dt n1 p-acp d n1 cc n1 c-acp pns31 cst vvz pn31 p-acp n1.
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But who can express the mischiefs and maladies of gluttony and drunkenness, the pains and diseases they breed in the body,
But who can express the mischiefs and maladies of gluttony and Drunkenness, the pains and diseases they breed in the body,
p-acp q-crq vmb vvi dt n2 cc n2 pp-f n1 cc n1, dt n2 cc n2 pns32 vvb p-acp dt n1,
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and the pangs and wounds they cause in the Soul?
and the pangs and wounds they cause in the Soul?
cc dt n2 cc n2 pns32 vvb p-acp dt n1?
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If it acts to moderate the affections in the seeking and injoying the things of this life;
If it acts to moderate the affections in the seeking and enjoying the things of this life;
cs pn31 vvz pc-acp vvi dt n2 p-acp dt vvg cc vvg dt n2 pp-f d n1;
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this must needs be a great pleasure and ease; as it frees the Soul from many anxious thoughts; many vexing cares; many snares and temptations;
this must needs be a great pleasure and ease; as it frees the Soul from many anxious thoughts; many vexing Cares; many snares and temptations;
d vmb av vbi dt j n1 cc n1; c-acp pn31 vvz dt n1 p-acp d j n2; d vvg n2; d n2 cc n2;
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many foolish and hurtful lusts which drown men in destruction and perdition; and pierce them through with many sorrows. many foolish and hurtful Lustiest which drown men in destruction and perdition; and pierce them through with many sorrows.
d j cc j n2 r-crq vvb n2 p-acp n1 cc n1; cc vvb pno32 a-acp p-acp d n2.
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So that sobriety is a great pleasure as it is the cure of spiritual giddiness, the bar of intemperance, the bridle of appetite, the check of inordinate affections,
So that sobriety is a great pleasure as it is the cure of spiritual giddiness, the bar of intemperance, the bridle of appetite, the check of inordinate affections,
av cst n1 vbz dt j n1 c-acp pn31 vbz dt n1 pp-f j n1, dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f j n2,
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and the fence and guard of wisdom . Next consider the duty of Righteousness, as it respects our Neighbour;
and the fence and guard of Wisdom. Next Consider the duty of Righteousness, as it respects our Neighbour;
cc dt n1 cc n1 pp-f n1. ord vvb dt n1 pp-f n1, c-acp pn31 vvz po12 n1;
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and how pleasant and delightful is the practice of it!
and how pleasant and delightful is the practice of it!
cc c-crq j cc j vbz dt n1 pp-f pn31!
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to be just in our dealings, faithful in our trust, merciful to the poor, true in our testimony, loving to all, always exemplifying in our practice that golden Rule of Christ, Doing to others as we would that they should do to us, Oh how sweet and pleasant must this be.
to be just in our dealings, faithful in our trust, merciful to the poor, true in our testimony, loving to all, always exemplifying in our practice that golden Rule of christ, Doing to Others as we would that they should do to us, O how sweet and pleasant must this be.
pc-acp vbi j p-acp po12 n2-vvg, j p-acp po12 n1, j p-acp dt j, j p-acp po12 n1, vvg p-acp d, av j-vvg p-acp po12 n1 cst j n1 pp-f np1, vdg pc-acp n2-jn p-acp pns12 vmd cst pns32 vmd vdi p-acp pno12, uh q-crq j cc j vmb d vbi.
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But is there that pleasure in Unrighteousness? no, but the contrary.
But is there that pleasure in Unrighteousness? no, but the contrary.
cc-acp vbz pc-acp d n1 p-acp n1? uh-dx, cc-acp dt n-jn.
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Who can reckon up the clamours it causes without and within? Who can number the troubles of strife and variance? How great is the pain of malice and envy! What torments and horrours do blood and murder fill the Soul with!
Who can reckon up the clamours it Causes without and within? Who can number the Troubles of strife and variance? How great is the pain of malice and envy! What torments and horrors do blood and murder fill the Soul with!
q-crq vmb vvi a-acp dt n2 pn31 vvz p-acp cc a-acp? q-crq vmb vvi dt n2 pp-f n1 cc n1? c-crq j vbz dt n1 pp-f n1 cc vvb! q-crq n2 cc n2 vdb n1 cc vvb vvi dt n1 p-acp!
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Add to this, that while unrighteousness is the bane of conversation, which turns the world into a den of savage beasts, where one devours another;
Add to this, that while unrighteousness is the bane of Conversation, which turns the world into a den of savage beasts, where one devours Another;
vvb p-acp d, cst cs n1 vbz dt n1 pp-f n1, r-crq vvz dt n1 p-acp dt n1 pp-f j-jn n2, c-crq pi vvz j-jn;
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righteousness is the bond of humane Society, which consults glory to God, honour to Religion, quietness to Conscience, and happiness to Mankind.
righteousness is the bound of humane Society, which consults glory to God, honour to Religion, quietness to Conscience, and happiness to Mankind.
n1 vbz dt n1 pp-f j n1, r-crq vvz n1 p-acp np1, vvb p-acp n1, n1 p-acp n1, cc n1 p-acp n1.
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And the same may be said of Godliness; there can be nothing so truly pleasant and sweet.
And the same may be said of Godliness; there can be nothing so truly pleasant and sweet.
cc dt d vmb vbi vvn pp-f n1; a-acp vmb vbi pix av av-j j cc j.
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Look upon the knowledge of God in Christ, and how pleasant is that!
Look upon the knowledge of God in christ, and how pleasant is that!
n1 p-acp dt n1 pp-f np1 p-acp np1, cc c-crq j vbz d!
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The Scripture calls it life eternal. One part of the pleasure of Heaven consists in knowing God,
The Scripture calls it life Eternal. One part of the pleasure of Heaven consists in knowing God,
dt n1 vvz pn31 n1 j. crd n1 pp-f dt n1 pp-f n1 vvz p-acp vvg np1,
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and therefore this light must needs be sweet here. And if it be sweet to know him;
and Therefore this Light must needs be sweet Here. And if it be sweet to know him;
cc av d n1 vmb av vbi j av. cc cs pn31 vbb j pc-acp vvi pno31;
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how sweet is it to be united to him? And that whether ye consider the misery of a state of distance and enmity, in which God is a consuming fire, and we as briars and thorns: and this is the state of every man by nature, without God in the world.
how sweet is it to be united to him? And that whither you Consider the misery of a state of distance and enmity, in which God is a consuming fire, and we as briers and thorns: and this is the state of every man by nature, without God in the world.
c-crq j vbz pn31 pc-acp vbi vvn p-acp pno31? cc cst cs pn22 vvb dt n1 pp-f dt n1 pp-f n1 cc n1, p-acp r-crq np1 vbz dt j-vvg n1, cc pns12 p-acp n2 cc n2: cc d vbz dt n1 pp-f d n1 p-acp n1, p-acp np1 p-acp dt n1.
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Or whether you consider the objects to which all are united that are not in union to God.
Or whither you Consider the objects to which all Are united that Are not in Union to God.
cc cs pn22 vvb dt n2 p-acp r-crq d vbr vvn cst vbr xx p-acp n1 p-acp np1.
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Their union is with their corruptions; they are in Covenant with sin; their Souls are glewed to their lusts;
Their Union is with their corruptions; they Are in Covenant with since; their Souls Are glued to their Lustiest;
po32 n1 vbz p-acp po32 n2; pns32 vbr p-acp n1 p-acp n1; po32 n2 vbr vvn p-acp po32 n2;
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some to pride, some to covetousness, some to uncleanness; and how transcendently sweeter must the pleasure of union to God be than this!
Some to pride, Some to covetousness, Some to uncleanness; and how transcendently Sweeten must the pleasure of Union to God be than this!
d p-acp n1, d p-acp n1, d p-acp n1; cc c-crq av-j av-jc vmb dt n1 pp-f n1 p-acp np1 vbi cs d!
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Or whether ye consider the nature of this union, as it is spiritual and indissoluble. It is a spiritual union;
Or whither you Consider the nature of this Union, as it is spiritual and indissoluble. It is a spiritual Union;
cc cs pn22 vvb dt n1 pp-f d n1, c-acp pn31 vbz j cc j. pn31 vbz dt j n1;
(12) chapter (DIV2)
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and therefore the pleasure of it is spiritual;
and Therefore the pleasure of it is spiritual;
cc av dt n1 pp-f pn31 vbz j;
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it is not to be seen, nor felt, nor tasted by common senses, and therefore the natural man is so far from receiving it, that he scoffs at, and derides it.
it is not to be seen, nor felt, nor tasted by Common Senses, and Therefore the natural man is so Far from receiving it, that he scoffs At, and derides it.
pn31 vbz xx pc-acp vbi vvn, ccx vvd, ccx vvd p-acp j n2, cc av dt j n1 vbz av av-j p-acp vvg pn31, cst pns31 vvz p-acp, cc vvz pn31.
(12) chapter (DIV2)
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2107
Such wisdom is too high for a fool, and therefore it is to him foolishness; but the more spiritual and sublime, the greater must the pleasure of it be to the Heaven-born Soul. It is an inseparable union, which can never be dissolved; nothing can break it.
Such Wisdom is too high for a fool, and Therefore it is to him foolishness; but the more spiritual and sublime, the greater must the pleasure of it be to the Heavenborn Soul. It is an inseparable Union, which can never be dissolved; nothing can break it.
d n1 vbz av j c-acp dt n1, cc av pn31 vbz p-acp pno31 n1; p-acp dt av-dc j cc j, dt jc vmb dt n1 pp-f pn31 vbb p-acp dt j n1 pn31 vbz dt j n1, r-crq vmb av-x vbi vvn; pix vmb vvi pn31.
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Death it self, which can untye all other unions, that of friend and friend; that of man and wife; that of body and soul, which of all is the nearest;
Death it self, which can untie all other unions, that of friend and friend; that of man and wife; that of body and soul, which of all is the nearest;
n1 pn31 n1, r-crq vmb vvi d j-jn n2, cst pp-f n1 cc n1; cst pp-f n1 cc n1; cst pp-f n1 cc n1, r-crq pp-f d vbz dt js;
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yet it cannot r••ch to dissolve this;
yet it cannot r••ch to dissolve this;
av pn31 vmbx vvi pc-acp vvi d;
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though the Soul and the body part, yet God and the Believer part not, neither as to body nor Soul;
though the Soul and the body part, yet God and the Believer part not, neither as to body nor Soul;
cs dt n1 cc dt n1 n1, av np1 cc dt n1 vvb xx, av-dx p-acp p-acp n1 ccx n1;
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for while the Soul is hereby taken up into a full communion, the body is not left alone in the grave:
for while the Soul is hereby taken up into a full communion, the body is not left alone in the grave:
c-acp cs dt n1 vbz av vvn a-acp p-acp dt j n1, dt n1 vbz xx vvn av-j p-acp dt n1:
(12) chapter (DIV2)
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2112
Death cannot separate from the love of God in Christ. Therefore ye read of the dead in Christ, 1 Thess. 4.16. Death cannot separate from the love of God in christ. Therefore you read of the dead in christ, 1 Thess 4.16.
n1 vmbx vvi p-acp dt n1 pp-f np1 p-acp np1. av pn22 vvb pp-f dt j p-acp np1, crd np1 crd.
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2113
Mark it, dead; and yet in Christ, though Dead. This is meant of the body, for the spirit dies not.
Mark it, dead; and yet in christ, though Dead. This is meant of the body, for the Spirit die not.
n1 pn31, j; cc av p-acp np1, cs j. d vbz vvn pp-f dt n1, p-acp dt n1 vvz xx.
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2114
The body is in union to God when rotting in the dust:
The body is in Union to God when rotting in the dust:
dt n1 vbz p-acp n1 p-acp np1 c-crq vvg p-acp dt n1:
(12) chapter (DIV2)
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2115
therefore it is said to sleep in Jesus. O how sweet must union to God be upon this account, that it is indissoluble; though it had a beginning, it shall never have an end.
Therefore it is said to sleep in jesus. Oh how sweet must Union to God be upon this account, that it is indissoluble; though it had a beginning, it shall never have an end.
av pn31 vbz vvn p-acp vvb p-acp np1. uh q-crq j vmb n1 p-acp np1 vbb p-acp d n1, cst pn31 vbz j; cs pn31 vhd dt n1, pn31 vmb av-x vhi dt n1.
(12) chapter (DIV2)
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2116
Or whether ye look to the many and great blessings which flow from this union to God.
Or whither you look to the many and great blessings which flow from this Union to God.
cc cs pn22 vvb p-acp dt d cc j n2 r-crq vvb p-acp d n1 p-acp np1.
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Such as pardon of sin, the grace of Adoption; the indwelling of the Spirit; a participation of all Grace;
Such as pardon of since, the grace of Adoption; the indwelling of the Spirit; a participation of all Grace;
d c-acp vvb pp-f n1, dt n1 pp-f n1; dt n-vvg pp-f dt n1; dt n1 pp-f d n1;
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2118
a title to all the Promises and blessings of the Gospel.
a title to all the Promises and blessings of the Gospel.
dt n1 p-acp d dt vvz cc n2 pp-f dt n1.
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2119
Oh how pleasant and sweet must these things needs make out union to God to be.
O how pleasant and sweet must these things needs make out Union to God to be.
uh q-crq j cc j vmb d n2 av vvi av n1 p-acp np1 pc-acp vbi.
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2120
And where there is this union to God, how delightful and sweet must all worship and service,
And where there is this Union to God, how delightful and sweet must all worship and service,
cc c-crq pc-acp vbz d n1 p-acp np1, c-crq j cc j vmb d n1 cc n1,
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and all obedience to his commands be.
and all Obedience to his commands be.
cc d n1 p-acp po31 n2 vbb.
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For by virtue of this union to God the Believer derives such power and strength from him,
For by virtue of this Union to God the Believer derives such power and strength from him,
p-acp p-acp n1 pp-f d n1 p-acp np1 dt n1 vvz d n1 cc n1 p-acp pno31,
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2123
as makes every duty not only possible, but pleasant. And where a man is much in obedience he is much in communion;
as makes every duty not only possible, but pleasant. And where a man is much in Obedience he is much in communion;
c-acp vvz d n1 xx av-j j, p-acp j. cc c-crq dt n1 vbz av-d p-acp n1 pns31 vbz av-d p-acp n1;
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and much communion with God brings in much comfort; and much comfort makes the life sweet and pleasant.
and much communion with God brings in much Comfort; and much Comfort makes the life sweet and pleasant.
cc d n1 p-acp np1 vvz p-acp d n1; cc d n1 vvz dt n1 j cc j.
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2125
Therefore no life to the life of godliness.
Therefore no life to the life of godliness.
av dx n1 p-acp dt n1 pp-f n1.
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2126
Is there pleasure in living in Heaven? Why a life of godliness is a conversation in Heaven, our conversation is in heaven, Phil. 3.20. Hath God pleasure in his own life? why godliness is the life of God. As Holiness is the Divine nature; so the acting of Holiness is the Divine life: Now as the life of God, being the highest life, must necessarily be filled up with the highest pleasures and delights;
Is there pleasure in living in Heaven? Why a life of godliness is a Conversation in Heaven, our Conversation is in heaven, Philip 3.20. Hath God pleasure in his own life? why godliness is the life of God. As Holiness is the Divine nature; so the acting of Holiness is the Divine life: Now as the life of God, being the highest life, must necessarily be filled up with the highest pleasures and delights;
vbz pc-acp vvi p-acp vvg p-acp n1? c-crq dt n1 pp-f n1 vbz dt n1 p-acp n1, po12 n1 vbz p-acp n1, np1 crd. vhz np1 n1 p-acp po31 d n1? q-crq n1 vbz dt n1 pp-f np1. p-acp n1 vbz dt j-jn n1; av dt n-vvg pp-f n1 vbz dt j-jn n1: av p-acp dt n1 pp-f np1, vbg dt js n1, vmb av-j vbi vvn a-acp p-acp dt js n2 cc n2;
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2127
so a Believer partaking of the life of God, which is of all the highest, must proportionably partake of the pleasures of God, which are of all the greatest.
so a Believer partaking of the life of God, which is of all the highest, must proportionably partake of the pleasures of God, which Are of all the greatest.
av dt n1 vvg pp-f dt n1 pp-f np1, r-crq vbz pp-f d dt js, vmb av-j vvi pp-f dt n2 pp-f np1, r-crq vbr pp-f d dt js.
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2128
And thus you have the first consideration which makes the Yoke of Christ pleasant; and that is, the matter of his service.
And thus you have the First consideration which makes the Yoke of christ pleasant; and that is, the matter of his service.
cc av pn22 vhb dt ord n1 r-crq vvz dt vvb pp-f np1 j; cc d vbz, dt n1 pp-f po31 n1.
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2129
Secondly, Consider the state in which this service is commanded, and this Yoke injoyned to be put on;Secondly, Consider the state in which this service is commanded, and this Yoke enjoined to be put on;
ord, vvb dt n1 p-acp r-crq d n1 vbz vvn, cc d vvb vvd pc-acp vbi vvn p-acp;
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2130
and that is a state of regeneracy and renovation. Without this, obedience is not only difficult, but impossible.
and that is a state of regeneracy and renovation. Without this, Obedience is not only difficult, but impossible.
cc d vbz dt n1 pp-f n1 cc n1. p-acp d, n1 vbz xx av-j j, cc-acp j.
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The proud neck of nature cannot bow to the Yoke of Christ. We will not that this man rule over us.
The proud neck of nature cannot bow to the Yoke of christ. We will not that this man Rule over us.
dt j n1 pp-f n1 vmbx vvi p-acp dt vvb pp-f np1. pns12 vmb xx d d n1 vvi p-acp pno12.
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2132
The tree must be good before the fruit can be good. Good works don't make a man good;
The tree must be good before the fruit can be good. Good works don't make a man good;
dt n1 vmb vbi j p-acp dt n1 vmb vbi j. j n2 vdbx vvi dt n1 j;
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2133
they prove his state to be good, but they do not make it good; that is God's work.
they prove his state to be good, but they do not make it good; that is God's work.
pns32 vvb po31 n1 pc-acp vbi j, cc-acp pns32 vdb xx vvi pn31 j; d vbz npg1 n1.
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2134
Hence that in Ezek 36.26, 27. A new heart will I give you, and a new spirit will I put within you,
Hence that in Ezekiel 36.26, 27. A new heart will I give you, and a new Spirit will I put within you,
av cst p-acp np1 crd, crd dt j n1 vmb pns11 vvb pn22, cc dt j n1 vmb pns11 vvi p-acp pn22,
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2135
and I will take away the stony heart out of your flesh, and I will give you an heart of flesh,
and I will take away the stony heart out of your Flesh, and I will give you an heart of Flesh,
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and I will put my Spirit within you, and cause you to walk in my statutes,
and I will put my Spirit within you, and cause you to walk in my statutes,
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and ye shall keep my judgments and do them. and you shall keep my Judgments and do them.
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So that it is first a new heart and a new spirit, and then a new life: first a good tree, and then good fruit: first spiritual habits, and then spiritual acts. In Creation every creature is fitted and furnished with such faculties and powers as are suitable to those actions which are proper to its nature.
So that it is First a new heart and a new Spirit, and then a new life: First a good tree, and then good fruit: First spiritual habits, and then spiritual acts. In Creation every creature is fitted and furnished with such faculties and Powers as Are suitable to those actions which Are proper to its nature.
av cst pn31 vbz ord dt j n1 cc dt j n1, cc av dt j n1: ord dt j n1, cc av j n1: ord j n2, cc av j n2. p-acp n1 d n1 vbz vvn cc vvn p-acp d n2 cc n2 c-acp vbr j p-acp d n2 r-crq vbr j p-acp po31 n1.
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So it is in the new Creation: We are his workmanship created in Christ Jesus unto good works, Eph. 2.10.
So it is in the new Creation: We Are his workmanship created in christ jesus unto good works, Ephesians 2.10.
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First a new creation, and then a new conversation; and this makes Duty a delight. Things are easie or unpleasant according to the inclination and poise of our spirits.
First a new creation, and then a new Conversation; and this makes Duty a delight. Things Are easy or unpleasant according to the inclination and poise of our spirits.
np1 dt j n1, cc av dt j n1; cc d vvz n1 dt n1. n2 vbr j cc j vvg p-acp dt n1 cc n1 pp-f po12 n2.
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All pleasure and delight in doing arises from a suitableness between the heart and the work;
All pleasure and delight in doing arises from a suitableness between the heart and the work;
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if there be Precepts upon us and a defect of Principles within us, much may be done,
if there be Precepts upon us and a defect of Principles within us, much may be done,
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but there can be little pleasure in doing.
but there can be little pleasure in doing.
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A sick man may eat and drink as a healthful man doth, but he hath no pleasure in it;
A sick man may eat and drink as a healthful man does, but he hath no pleasure in it;
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all things are savourless and against stomach; he hath no delight in it. But it is for other ends, that nature may be supported, and life preserved;
all things Are savourless and against stomach; he hath no delight in it. But it is for other ends, that nature may be supported, and life preserved;
d n2 vbr j cc p-acp n1; pns31 vhz dx n1 p-acp pn31. p-acp pn31 vbz p-acp j-jn n2, cst n1 vmb vbi vvn, cc n1 vvn;
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he can't live without taking something.
he can't live without taking something.
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But a man of a sound body and healthful temper acts not only his judgment in eating,
But a man of a found body and healthful temper acts not only his judgement in eating,
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but his pleasure and delight, his appetite is stirred up by the sweetness that he tastes in it.
but his pleasure and delight, his appetite is stirred up by the sweetness that he tastes in it.
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So it is with a regenerate man; sweetness becomes a motive to obedience, and duty is drawn forth by delight.
So it is with a regenerate man; sweetness becomes a motive to Obedience, and duty is drawn forth by delight.
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I delight to do thy will, O my God. And mark whence this delight springs: Thy Law is within my heart, Psal. 40.8. The Law was not only his Command, but his nature; God writes his Law in the Word, and so it becomes our rule;I delight to do thy will, Oh my God. And mark whence this delight springs: Thy Law is within my heart, Psalm 40.8. The Law was not only his Command, but his nature; God writes his Law in the Word, and so it becomes our Rule;
pns11 vvb pc-acp vdi po21 n1, uh po11 np1. cc vvb c-crq d n1 vvz: po21 n1 vbz p-acp po11 n1, np1 crd. dt n1 vbds xx av-j po31 vvi, p-acp po31 n1; np1 vvz po31 n1 p-acp dt n1, cc av pn31 vvz po12 n1;
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but when he writes it in our hearts, then it becomes our nature. And this is it that makes obedience sweet and pleasant, because it is now natural. There is an inward Principle suited to the outward Precept.
but when he writes it in our hearts, then it becomes our nature. And this is it that makes Obedience sweet and pleasant, Because it is now natural. There is an inward Principle suited to the outward Precept.
cc-acp c-crq pns31 vvz pn31 p-acp po12 n2, av pn31 vvz po12 n1. cc d vbz pn31 cst vvz n1 j cc j, c-acp pn31 vbz av j. pc-acp vbz dt j n1 vvn p-acp dt j n1.
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Thirdly, Consider the pleasures with which this service is attended:Thirdly, Consider the pleasures with which this service is attended:
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It is not more natural for sin to bring forth sorrow and trouble, than for Religion to afford pleasure and sweetness.
It is not more natural for since to bring forth sorrow and trouble, than for Religion to afford pleasure and sweetness.
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It denies no lawful pleasure which others injoy. It affords pleasures which others cannot injoy. First, It denies no lawful pleasures which others injoy;
It Denies no lawful pleasure which Others enjoy. It affords pleasures which Others cannot enjoy. First, It Denies no lawful pleasures which Others enjoy;
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doth the sinner take pleasure in the creature? So doth the good man more truly;
does the sinner take pleasure in the creature? So does the good man more truly;
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for Religion moderates the affections and teaches the right use of the creature, and thereby heightens the pleasure of the injoyment, it curbs and restrains our excesses;
for Religion moderates the affections and Teaches the right use of the creature, and thereby heightens the pleasure of the enjoyment, it curbs and restrains our Excesses;
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and moderated affections make our fruition the more sweet; because hereby sin is excluded which imbitters the injoyment.
and moderated affections make our fruition the more sweet; Because hereby since is excluded which imbitters the enjoyment.
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There is no pleasure which a wicked man sins in injoying, but a good man may injoy without sin;
There is no pleasure which a wicked man Sins in enjoying, but a good man may enjoy without since;
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and where there is least sin there is most sweetness. Nay farther, Religion spiritualizeth the injoyment;
and where there is least since there is most sweetness. Nay farther, Religion spiritualizeth the enjoyment;
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and thereby a good man hath more sweetness in the creature than any other can have;
and thereby a good man hath more sweetness in the creature than any other can have;
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as the Bee hath more delight in the flower than other creatures can;
as the be hath more delight in the flower than other creatures can;
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because they have only the sweetness of the scent, but the Bee hath the sweetness of the honey with the scent. Natural man hath only a natural sweetness;
Because they have only the sweetness of the scent, but the be hath the sweetness of the honey with the scent. Natural man hath only a natural sweetness;
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but the spiritual man hath a spiritual sweetness with the natural, and so injoys a higher pleasure in the creature than any natural man can.
but the spiritual man hath a spiritual sweetness with the natural, and so enjoys a higher pleasure in the creature than any natural man can.
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Secondly, Religion hath its peculiar pleasures which none but good men can partake of. It gives pleasure and delight in God, when the creature affords none.
Secondly, Religion hath its peculiar pleasures which none but good men can partake of. It gives pleasure and delight in God, when the creature affords none.
ord, n1 vhz po31 j n2 r-crq pix cc-acp j n2 vmb vvi pp-f. pn31 vvz n1 cc vvi p-acp np1, c-crq dt n1 vvz pix.
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The sensual man is beholden to the Fig-tree, and the Vine, and the Olive; to the Field, the Fold, and the Stall; if these fail, his comfort fails.
The sensual man is beholden to the Fig tree, and the Vine, and the Olive; to the Field, the Fold, and the Stall; if these fail, his Comfort fails.
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But the good man hath a never-sailing Spring of delight when all these streams are cut off.
But the good man hath a never-sailing Spring of delight when all these streams Are Cut off.
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Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall sail, Although the Fig tree shall not blossom, neither shall fruit be in the vines, the labour of the olive shall sail,
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and the fields shall yield no meat, the flock shall be cut off from the fold,
and the fields shall yield no meat, the flock shall be Cut off from the fold,
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and there shall be no herd in the stalls. Here are all his streams cut off;and there shall be no heard in the stalls. Here Are all his streams Cut off;
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now where is his never-failing Spring? why it is in God.
now where is his never-failing Spring? why it is in God.
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Yet I will rejoyce in the Lord, I will joy in the God of my salvation, Habak. 3.17, 18. No delight so sweet as delight in God.Yet I will rejoice in the Lord, I will joy in the God of my salvation, Habak. 3.17, 18. No delight so sweet as delight in God.
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The dim light of Moon and Stars are a comfortable ministry in a dark night, and we are glad to walk by the light of them;
The dim Light of Moon and Stars Are a comfortable Ministry in a dark night, and we Are glad to walk by the Light of them;
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but when once the light of the Sun breaks out, who regards the Moon or Stars then? Creature-comforts are pleasant things to a sensual Spirit that knows no better injoyment;
but when once the Light of the Sun breaks out, who regards the Moon or Stars then? Creature comforts Are pleasant things to a sensual Spirit that knows no better enjoyment;
cc-acp c-crq c-acp dt n1 pp-f dt n1 vvz av, r-crq vvz dt n1 cc n2 av? n2 vbr j n2 p-acp dt j n1 cst vvz dx jc n1;
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but when once God discovers himself to the Soul, and sheds abroad his love in the heart, what poor things are these then?
but when once God discovers himself to the Soul, and sheds abroad his love in the heart, what poor things Are these then?
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The pleasure of walking with God, and the pleasure of a witnessing Conscience, (without naming any more) outvie all the pleasures in the World for sweetness and delight.
The pleasure of walking with God, and the pleasure of a witnessing Conscience, (without naming any more) outvie all the pleasures in the World for sweetness and delight.
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And these are peculiar to Religion and a life of godliness; no stranger intermeddles with this joy.
And these Are peculiar to Religion and a life of godliness; no stranger intermeddles with this joy.
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1. In Religion and the practice of Godliness a good man walks with God. There is a twofold walking with God, and both exceeding sweet. In Holiness and Obedience. In Comfort and Experience.
1. In Religion and the practice of Godliness a good man walks with God. There is a twofold walking with God, and both exceeding sweet. In Holiness and obedience. In Comfort and Experience.
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First, There is a walking with God in Comfort and Experience; and this consists in sensible communion and fellowship with God.First, There is a walking with God in Comfort and Experience; and this consists in sensible communion and fellowship with God.
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This is that our Lord Christ injoyed much of: John 16.32. I am not alone, because the Father is with me.
This is that our Lord christ enjoyed much of: John 16.32. I am not alone, Because the Father is with me.
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He had much of it in that Voice from Heaven, Mat. 3.17. This is my beloved Son in whom I am well pleased.
He had much of it in that Voice from Heaven, Mathew 3.17. This is my Beloved Son in whom I am well pleased.
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He had much of it in the Transfiguration, Mat. 17.2. He was transfigured before them;
He had much of it in the Transfiguration, Mathew 17.2. He was transfigured before them;
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this imports a wonderful letting forth of the glory of God upon him, and so speaks an high degree of communion.
this imports a wondered letting forth of the glory of God upon him, and so speaks an high degree of communion.
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Moses had a great measure of this transfiguring communion in the Mount when his face shone; and Paul, when he says he cannot tell whether he was in the body or out of the body; Moses had a great measure of this transfiguring communion in the Mount when his face shone; and Paul, when he Says he cannot tell whither he was in the body or out of the body;
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but speaks as though he had been really in Heaven. These are extraordinary manifestations of God which are fitted only to special seasons; but speaks as though he had been really in Heaven. These Are extraordinary manifestations of God which Are fitted only to special seasons;
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and though they are exceeding sweet, and fill the Soul with great transports of joy; yet they are not designed for continuance, nor alotted to many.
and though they Are exceeding sweet, and fill the Soul with great transports of joy; yet they Are not designed for Continuance, nor allotted to many.
cc cs pns32 vbr av-vvg j, cc vvi dt n1 p-acp j vvz pp-f n1; av pns32 vbr xx vvn p-acp n1, ccx vvn p-acp d.
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But there is a more ordinary communion with God which every good man may lay claim to:
But there is a more ordinary communion with God which every good man may lay claim to:
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The Apostle John speaks of it as the undoubted priviledge of every Believer, 1 Joh. 1.3. Truly our fellowship is with the Father, and with his Son Jesus Christ.
The Apostle John speaks of it as the undoubted privilege of every Believer, 1 John 1.3. Truly our fellowship is with the Father, and with his Son jesus christ.
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And Christ promises it to all that obey his Commands: John 14.21.
And christ promises it to all that obey his Commands: John 14.21.
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He that hath my commandments and keepeth them loveth me, and he that loveth me shall be loved of my Father, He that hath my Commandments and Keepeth them loves me, and he that loves me shall be loved of my Father,
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and I will love him and will manifest my self to him. And v. 23. We will come unto him and make our abode with him. and I will love him and will manifest my self to him. And v. 23. We will come unto him and make our Abided with him.
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These expressions import a special presence of God, and peculiar emanations of his love, filling the Soul with such a sweetness and delight as none else can experience.
These expressions import a special presence of God, and peculiar emanations of his love, filling the Soul with such a sweetness and delight as none Else can experience.
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Hence that of Judas (not Iscariot) to Christ, in v. 22. Lord, how is it that thou wilt manifest thy self to us and not to the world?
Hence that of Judas (not Iscariot) to christ, in v. 22. Lord, how is it that thou wilt manifest thy self to us and not to the world?
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This is a comfort the world knows nothing of Indeed a Believer himself hath no security of injoying it always.
This is a Comfort the world knows nothing of Indeed a Believer himself hath no security of enjoying it always.
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As one Believer injoys it more than another; and the same Believer injoys it more at one time than another;
As one Believer enjoys it more than Another; and the same Believer enjoys it more At one time than Another;
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so sometimes he injoys it not.
so sometime he enjoys it not.
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God never promised to any man such a vouchsafement of his comsorting presence as should know no interruption;
God never promised to any man such a vouchsafement of his comsorting presence as should know no interruption;
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for if so, then God would leave himself without a liberty to shew his dislike of sin. That promise, Heb. 13.5.
for if so, then God would leave himself without a liberty to show his dislike of since. That promise, Hebrew 13.5.
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I will never leave thee nor forsake thee, secures to a Believer the duration of his union, but not of his communion;I will never leave thee nor forsake thee, secures to a Believer the duration of his Union, but not of his communion;
pns11 vmb av-x vvi pno21 ccx vvi pno21, vvz p-acp dt n1 dt n1 pp-f po31 n1, cc-acp xx pp-f po31 n1;
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it intitles him to the certainty of his presence, and care of his Providence; but not to the light of his countenance.
it entitles him to the certainty of his presence, and care of his Providence; but not to the Light of his countenance.
pn31 vvz pno31 p-acp dt n1 pp-f po31 n1, cc n1 pp-f po31 n1; cc-acp xx p-acp dt n1 pp-f po31 n1.
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It makes over to him the constant supports of his Power and Grace, but not always the actual possession of joy and comfort.
It makes over to him the constant supports of his Power and Grace, but not always the actual possession of joy and Comfort.
pn31 vvz a-acp p-acp pno31 dt j n2 pp-f po31 n1 cc n1, cc-acp xx av dt j n1 pp-f n1 cc n1.
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Secondly, There is a walking with God in Holiness and Obedience: Thus it is said Enoch walked with God three hundred years, Gen. 5.22. that is, by an holy conformity to his will *.Secondly, There is a walking with God in Holiness and obedience: Thus it is said Enoch walked with God three hundred Years, Gen. 5.22. that is, by an holy conformity to his will *.
ord, pc-acp vbz dt vvg p-acp np1 p-acp n1 cc n1: av pn31 vbz vvn np1 vvd p-acp np1 crd crd n2, np1 crd. cst vbz, p-acp dt j n1 p-acp po31 vmb *.
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To live to the will of God; loving what God loves; hating what God hates; doing what God commands;
To live to the will of God; loving what God loves; hating what God hates; doing what God commands;
p-acp vvi p-acp dt n1 pp-f np1; j-vvg r-crq np1 vvz; vvg r-crq np1 vvz; vdg q-crq np1 vvz;
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this is the highest kind of walking and communion with God; for it is a communion with him in his own nature, which is holiness.
this is the highest kind of walking and communion with God; for it is a communion with him in his own nature, which is holiness.
d vbz dt js n1 pp-f vvg cc n1 p-acp np1; p-acp pn31 vbz dt n1 p-acp pno31 p-acp po31 d n1, r-crq vbz n1.
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Now thus every good man walks with God, and hath a daily communion with him, so far as holiness is in exercise.
Now thus every good man walks with God, and hath a daily communion with him, so Far as holiness is in exercise.
av av d j n1 vvz p-acp np1, cc vhz dt j n1 p-acp pno31, av av-j c-acp n1 vbz p-acp n1.
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How often may we hear the Children of God complaining of the want of communion with God! this arises from a mistake of the thing.
How often may we hear the Children of God complaining of the want of communion with God! this arises from a mistake of the thing.
c-crq av vmb pns12 vvi dt n2 pp-f np1 vvg pp-f dt n1 pp-f n1 p-acp np1 d vvz p-acp dt n1 pp-f dt n1.
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They judge of fellowship by sensible fruitions;
They judge of fellowship by sensible fruitions;
pns32 vvb pp-f n1 p-acp j n2;
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and of communion by comfort. So much as God gives out of the comfort of his presence,
and of communion by Comfort. So much as God gives out of the Comfort of his presence,
cc pp-f n1 p-acp n1. av av-d c-acp np1 vvz av pp-f dt n1 pp-f po31 n1,
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and the light of his face, so much communion they partake of. And where this is not injoyed, there all communion is denied.
and the Light of his face, so much communion they partake of. And where this is not enjoyed, there all communion is denied.
cc dt n1 pp-f po31 n1, av d n1 pns32 vvb pp-f. cc c-crq d vbz xx vvn, a-acp d n1 vbz vvn.
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Whereas communion with God may be maintained and yet present comfort may be left out.
Whereas communion with God may be maintained and yet present Comfort may be left out.
cs n1 p-acp np1 vmb vbi vvn cc av j n1 vmb vbi vvn av.
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Though they cannot walk by the light of his countenance, yet they may walk by the light of his counsels. So did Job (Chap. 23.8, 9, 10, 11, 12.) Behold I go forward, but he is not there;
Though they cannot walk by the Light of his countenance, yet they may walk by the Light of his Counsels. So did Job (Chap. 23.8, 9, 10, 11, 12.) Behold I go forward, but he is not there;
cs pns32 vmbx vvi p-acp dt n1 pp-f po31 n1, av pns32 vmb vvi p-acp dt n1 pp-f po31 n2. av vdd np1 (np1 crd, crd, crd, crd, crd) vvb pns11 vvb av-j, cc-acp pns31 vbz xx a-acp;
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backward, but I cannot perceive him; on the left hand where he doth work, but I can't behold him;
backward, but I cannot perceive him; on the left hand where he does work, but I can't behold him;
av-j, cc-acp pns11 vmbx vvi pno31; p-acp dt j n1 c-crq pns31 vdz vvi, cc-acp pns11 vmb|pn31 vvb pno31;
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he hides himself on the right hand, that I cannot see him.
he hides himself on the right hand, that I cannot see him.
pns31 vvz px31 p-acp dt j-jn n1, cst pns11 vmbx vvi pno31.
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But he knows the way that I take, — my foot hath held his steps, his way have I kept and not declined.
But he knows the Way that I take, — my foot hath held his steps, his Way have I kept and not declined.
p-acp pns31 vvz dt n1 cst pns11 vvb, — po11 n1 vhz vvn po31 n2, po31 n1 vhb pns11 vvn cc xx vvn.
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Neither have I gone back from the commandment of his lips. Neither have I gone back from the Commandment of his lips.
av-d vhb pns11 vvn av p-acp dt n1 pp-f po31 n2.
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Here you may see Job walking with God, when at the same time he cannot find him.
Here you may see Job walking with God, when At the same time he cannot find him.
av pn22 vmb vvi n1 vvg p-acp np1, c-crq p-acp dt d n1 pns31 vmbx vvi pno31.
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He walketh by the light of his will revealed, when he can't walk by the light of his face discovered; and so hath a communion with him in his counsels, though not in the light of his countenance. And this makes the Yoke of obedience pleasant, it is a walking with God;
He walks by the Light of his will revealed, when he can't walk by the Light of his face discovered; and so hath a communion with him in his Counsels, though not in the Light of his countenance. And this makes the Yoke of Obedience pleasant, it is a walking with God;
pns31 vvz p-acp dt n1 pp-f po31 vmb vvn, c-crq pns31 vmb|pn31 vvb p-acp dt n1 pp-f po31 n1 vvn; cc av vhz dt n1 p-acp pno31 p-acp po31 n2, c-acp xx p-acp dt n1 pp-f po31 n1. cc d vvz dt vvb pp-f n1 j, pn31 vbz dt vvg p-acp np1;
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you have hereby communion with him in his Holiness, when you want the comforts of his presence;
you have hereby communion with him in his Holiness, when you want the comforts of his presence;
pn22 vhb av n1 p-acp pno31 p-acp po31 n1, c-crq pn22 vvb dt n2 pp-f po31 n1;
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and this makes your way sweet, though God doth not shine upon your path. This I take to be the meaning of that of David, Psal. 112.4. Ʋnto the upright there ariseth light in darkness.
and this makes your Way sweet, though God does not shine upon your path. This I take to be the meaning of that of David, Psalm 112.4. Ʋnto the upright there arises Light in darkness.
cc d vvz po22 n1 j, cs np1 vdz xx vvi p-acp po22 n1. d pns11 vvb pc-acp vbi dt n1 pp-f d pp-f np1, np1 crd. np1 dt av-j a-acp vvz n1 p-acp n1.
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Holiness yields a sweetness and comfort, when it may be the light of Gods face yields none.Holiness yields a sweetness and Comfort, when it may be the Light of God's face yields none.
n1 vvz dt n1 cc n1, c-crq pn31 vmb vbi dt n1 pp-f npg1 n1 vvz pix.
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2. Godliness is attended with the pleasure of a witnessing Conscience. He that follows its guidance shall never want its witness. God leads man by a twofold guide;
2. Godliness is attended with the pleasure of a witnessing Conscience. He that follows its guidance shall never want its witness. God leads man by a twofold guide;
crd n1 vbz vvn p-acp dt n1 pp-f dt vvg n1. pns31 cst vvz po31 n1 vmb av-x vvi po31 vvi. np1 vvz n1 p-acp dt j n1;
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the Word and Conscience; the Word without, and Conscience within; the Word is a light to us, and Conscience is a light in us;
the Word and Conscience; the Word without, and Conscience within; the Word is a Light to us, and Conscience is a Light in us;
dt n1 cc n1; dt n1 p-acp, cc n1 a-acp; dt n1 vbz dt j p-acp pno12, cc n1 vbz dt j p-acp pno12;
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the Word directs the Conscience, and Conscience directs the conversation. And he that follows the guidance of Conscience as it is guided by the Word, shall never want a witness to the goodness of his state and heart.
the Word directs the Conscience, and Conscience directs the Conversation. And he that follows the guidance of Conscience as it is guided by the Word, shall never want a witness to the Goodness of his state and heart.
dt n1 vvz dt n1, cc n1 vvz dt n1. cc pns31 cst vvz dt n1 pp-f n1 c-acp pn31 vbz vvn p-acp dt n1, vmb av-x vvi dt n1 p-acp dt n1 pp-f po31 n1 cc n1.
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He that opposes and violences Conscience, shall find it witnessing against him; but he that is guided by it, shall have it a witness for him. As the Spirit of God is first a Counseller, and then a Comforter; so Conscience is first a guide, and then a witness.
He that opposes and violences Conscience, shall find it witnessing against him; but he that is guided by it, shall have it a witness for him. As the Spirit of God is First a Counsellor, and then a Comforter; so Conscience is First a guide, and then a witness.
pns31 cst vvz cc n2 n1, vmb vvi pn31 vvg p-acp pno31; p-acp pns31 cst vbz vvn p-acp pn31, vmb vhi pn31 dt n1 p-acp pno31. p-acp dt n1 pp-f np1 vbz ord dt n1, cc av dt n1; av n1 vbz ord dt vvb, cc av dt n1.
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And what greater pleasure than the witness of a mans Conscience to the goodness of his conversation? As a condemning Conscience is the greatest torment, as being a degree of Hell;
And what greater pleasure than the witness of a men Conscience to the Goodness of his Conversation? As a condemning Conscience is the greatest torment, as being a degree of Hell;
cc q-crq jc n1 cs dt n1 pp-f dt ng1 n1 p-acp dt n1 pp-f po31 n1? p-acp dt vvg n1 vbz dt js vvb, p-acp vbg dt n1 pp-f n1;
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so a witnessing Conscience is the greatest comfort as being a first-fruits of the joy of Heaven.
so a witnessing Conscience is the greatest Comfort as being a Firstfruits of the joy of Heaven.
av dt vvg n1 vbz dt js vvb p-acp vbg dt n2 pp-f dt n1 pp-f n1.
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Our rejoycing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly Wisdom,
np1 vvg vbz d, dt n1 pp-f po12 n1, cst p-acp n1 cc j n1, xx p-acp j n1,
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but by the grace of God, we have had our conversation in the world, 2 Cor. 1.12. A witnessing Conscience brings with it an unspeakable sweetness and comfort. As for instance.but by the grace of God, we have had our Conversation in the world, 2 Cor. 1.12. A witnessing Conscience brings with it an unspeakable sweetness and Comfort. As for instance.
cc-acp p-acp dt n1 pp-f np1, pns12 vhb vhn po12 n1 p-acp dt n1, crd np1 crd. dt vvg n1 vvz p-acp pn31 dt j-u n1 cc n1. p-acp p-acp n1.
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First, What is it that satisfies a man when nothing else can? it is the witness of his Conscience.
First, What is it that Satisfies a man when nothing Else can? it is the witness of his Conscience.
ord, q-crq vbz pn31 cst vvz dt n1 c-crq pix av vmb? pn31 vbz dt n1 pp-f po31 n1.
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A good man is satisfied from himself, Prov. 14.14.A good man is satisfied from himself, Curae 14.14.
dt j n1 vbz vvn p-acp px31, np1 crd.
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Secondly, What is it that gives confidence and boldness towards God? it is a witnessing Conscience. 1 John 3.21. If our hearts condemn us not, then have we confidence towards God: NONLATINALPHABET, we have boldness;
Secondly, What is it that gives confidence and boldness towards God? it is a witnessing Conscience. 1 John 3.21. If our hearts condemn us not, then have we confidence towards God:, we have boldness;
ord, q-crq vbz pn31 cst vvz n1 cc n1 p-acp np1? pn31 vbz dt vvg n1. crd np1 crd. cs po12 n2 vvb pno12 xx, av vhb pns12 n1 p-acp np1:, pns12 vhb n1;
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so the word is rendred in Heb. 10.19. Having, brethren, boldness to enter into the holiest by the blood of Jesus.
so the word is rendered in Hebrew 10.19. Having, brothers, boldness to enter into the Holiest by the blood of jesus.
av dt n1 vbz vvn p-acp np1 crd. np1, n2, n1 pc-acp vvi p-acp dt js p-acp dt n1 pp-f np1.
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A good man hath a threefold boldness and confidence from a witnessing Conscience.
A good man hath a threefold boldness and confidence from a witnessing Conscience.
dt j n1 vhz dt j n1 cc n1 p-acp dt vvg n1.
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1. A boldness in Prayer, Let us come boldly to the throne of grace, Heb. 4.16. There are three things which together cause this boldness.
1. A boldness in Prayer, Let us come boldly to the throne of grace, Hebrew 4.16. There Are three things which together cause this boldness.
crd dt n1 p-acp n1, vvb pno12 vvi av-j p-acp dt n1 pp-f n1, np1 crd. pc-acp vbr crd n2 r-crq av n1 d n1.
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First, The Throne God is upon, to whom we make our requests: viz. a Throne of Grace and Mercy;First, The Throne God is upon, to whom we make our requests: viz. a Throne of Grace and Mercy;
ord, dt n1 np1 vbz p-acp, p-acp ro-crq pns12 vvb po12 n2: n1 dt n1 pp-f n1 cc n1;
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Let us come boldly to the throne of grace, Heb. 4.16. Secondly, The advantage we have by Jesus Christ at the right hand of God;Let us come boldly to the throne of grace, Hebrew 4.16. Secondly, The advantage we have by jesus christ At the right hand of God;
vvb pno12 vvi av-j p-acp dt n1 pp-f n1, np1 crd. ord, dt n1 pns12 vhb p-acp np1 np1 p-acp dt j-jn n1 pp-f np1;
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Who ever lives to make intercession for us, Heb. 7.15. Thirdly, The help of the Spirit;Who ever lives to make Intercession for us, Hebrew 7.15. Thirdly, The help of the Spirit;
r-crq av vvz pc-acp vvi n1 p-acp pno12, np1 crd. ord, dt n1 pp-f dt n1;
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whereby we are inabled to call him Father; and who makes intercession in us, Rom. 8.15, 26. 2. Boldness and confidence in the midst of all dangers:
whereby we Are enabled to call him Father; and who makes Intercession in us, Rom. 8.15, 26. 2. Boldness and confidence in the midst of all dangers:
c-crq pns12 vbr vvn pc-acp vvi pno31 n1; cc r-crq vvz n1 p-acp pno12, np1 crd, crd crd n1 cc n1 p-acp dt n1 pp-f d n2:
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He shall not be afraid of evil tidings, Psal. 112.7. Though I walk through the valley of the shadow of death, yet will I fear no evil, Psal. 23.4. The righteous is bold as a lion, Prov. 28.1. 3. Boldness and confidence in the day of Judgment: 1 John 4.17. That we may have boldness in the day of judgment. He shall not be afraid of evil tidings, Psalm 112.7. Though I walk through the valley of the shadow of death, yet will I Fear no evil, Psalm 23.4. The righteous is bold as a Lion, Curae 28.1. 3. Boldness and confidence in the day of Judgement: 1 John 4.17. That we may have boldness in the day of judgement.
pns31 vmb xx vbi j pp-f j-jn n2, np1 crd. cs pns11 vvb p-acp dt n1 pp-f dt n1 pp-f n1, av vmb pns11 vvb dx n-jn, np1 crd. dt j vbz j c-acp dt n1, np1 crd. crd n1 cc n1 p-acp dt n1 pp-f n1: crd np1 crd. cst pns12 vmb vhi n1 p-acp dt n1 pp-f n1.
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And how sweet must this be, to dye and go to the Bar of God, confidently assured of the goodness of our case.
And how sweet must this be, to die and go to the Bar of God, confidently assured of the Goodness of our case.
cc c-crq j vmb d vbi, pc-acp vvi cc vvi p-acp dt n1 pp-f np1, av-j vvn pp-f dt n1 pp-f po12 n1.
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Thirdly, What is that which comforts and supports a man when all else (it may be) witness against him? It is a witnessing Conscience.
Thirdly, What is that which comforts and supports a man when all Else (it may be) witness against him? It is a witnessing Conscience.
ord, q-crq vbz d r-crq n2 cc vvz dt n1 c-crq d av (pn31 vmb vbi) vvb p-acp pno31? pn31 vbz dt vvg n1.
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Sometimes men may witness against him, and falsly charge him, as in Jobs case; yet then Conscience supports him;
Sometime men may witness against him, and falsely charge him, as in Jobs case; yet then Conscience supports him;
av n2 vmb vvi p-acp pno31, cc av-j vvb pno31, c-acp p-acp n2 n1; av av n1 vvz pno31;
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in the testimony whereof he can appeal to God, as in Chap. 10.7. Thou knowest that I am not wicked.
in the testimony whereof he can appeal to God, as in Chap. 10.7. Thou Knowest that I am not wicked.
p-acp dt n1 c-crq pns31 vmb vvi p-acp np1, c-acp p-acp np1 crd. pns21 vv2 cst pns11 vbm xx j.
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Sometimes God seems to witness against him, Thou writest bitter things against me, Job 13.26. Yet then to the upright there arises light in darkness, Psal. 112.4. Sometimes Satan witnesseth against a man;
Sometime God seems to witness against him, Thou Writer bitter things against me, Job 13.26. Yet then to the upright there arises Light in darkness, Psalm 112.4. Sometime Satan Witnesseth against a man;
av np1 vvz pc-acp vvi p-acp pno31, pns21 vv2 j n2 p-acp pno11, np1 crd. av cs p-acp dt av-j a-acp vvz n1 p-acp n1, np1 crd. av np1 vvz p-acp dt n1;
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accuses him of hypocrisie and unsoundness of heart in the ways of God, as he did Job of serving God for by-ends, Job 1.9, 10. yet then Conscience supports him,
accuses him of hypocrisy and unsoundness of heart in the ways of God, as he did Job of serving God for by-ends, Job 1.9, 10. yet then Conscience supports him,
vvz pno31 pp-f n1 cc n1 pp-f n1 p-acp dt n2 pp-f np1, c-acp pns31 vdd np1 pp-f vvg np1 p-acp n2, n1 crd, crd av av n1 vvz pno31,
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as it did good Hezekiah, in the testimony whereof he appeals to God, Remember, Lord, how I have walked before thee with an upright heart.
as it did good Hezekiah, in the testimony whereof he appeals to God, remember, Lord, how I have walked before thee with an upright heart.
c-acp pn31 vdd j np1, p-acp dt n1 c-crq pns31 vvz p-acp np1, vvb, n1, c-crq pns11 vhb vvn p-acp pno21 p-acp dt j n1.
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Fourthly, What is that which fills the Soul with peace and joy when troubles and distresses are upon us? it is the witness of Conscience.
Fourthly, What is that which fills the Soul with peace and joy when Troubles and Distresses Are upon us? it is the witness of Conscience.
ord, q-crq vbz d r-crq vvz dt n1 p-acp n1 cc n1 c-crq n2 cc n2 vbr p-acp pno12? pn31 vbz dt n1 pp-f n1.
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This made Paul and Silas sing in the Stocks. This made the Martyrs triumph in the midst of the flames.
This made Paul and Silas sing in the Stocks. This made the Martyrs triumph in the midst of the flames.
np1 vvd np1 cc np1 vvb p-acp dt n2. np1 vvd dt ng1 n1 p-acp dt n1 pp-f dt n2.
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As sorrowful, yet always rejoycing, 2 Cor. 6.10. O what a sweet thing is a witnessing Conscience!As sorrowful, yet always rejoicing, 2 Cor. 6.10. O what a sweet thing is a witnessing Conscience!
p-acp j, av av vvg, crd np1 crd. sy r-crq dt j n1 vbz dt vvg n1!
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it fills a man with the richest and the most lasting peace. 1. With the richest peace;
it fills a man with the Richest and the most lasting peace. 1. With the Richest peace;
pn31 vvz dt n1 p-acp dt js cc dt av-ds j-vvg n1. crd p-acp dt js n1;
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and therefore it is called the Peace of God: Phil. 4.7. The peace of God which passeth all understanding shall keep your hearts and minds through faith in Christ Jesus.
and Therefore it is called the Peace of God: Philip 4.7. The peace of God which passes all understanding shall keep your hearts and minds through faith in christ jesus.
cc av pn31 vbz vvn dt n1 pp-f np1: np1 crd. dt n1 pp-f np1 r-crq vvz d n1 vmb vvi po22 n2 cc n2 p-acp n1 p-acp np1 np1.
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That this is the peace of Conscience is evident, in that it is said to keep the heart and mind.
That this is the peace of Conscience is evident, in that it is said to keep the heart and mind.
cst d vbz dt n1 pp-f n1 vbz j, p-acp cst pn31 vbz vvn p-acp vvb dt n1 cc n1.
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And it is called the Peace of God. First, Because of the greatness and excellency of it;
And it is called the Peace of God. First, Because of the greatness and excellency of it;
cc pn31 vbz vvn dt n1 pp-f np1. ord, c-acp pp-f dt n1 cc n1 pp-f pn31;
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according to that Hebraism whereby things great and excellent are intitled to God.
according to that Hebraism whereby things great and excellent Are entitled to God.
vvg p-acp d n1 c-crq n2 j cc j vbr vvd p-acp np1.
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As the mountains of God, the Cedars of God, the increase of God, Col. 2.19, &c. Secondly, Because he gives it. As the Mountains of God, the Cedars of God, the increase of God, Col. 2.19, etc. Secondly, Because he gives it.
p-acp dt n2 pp-f np1, dt n2 pp-f np1, dt n1 pp-f np1, np1 crd, av ord, c-acp pns31 vvz pn31.
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When he gives peace, who can make trouble? Job 34.29. All the world cannot give peace to a troubled Conscience.When he gives peace, who can make trouble? Job 34.29. All the world cannot give peace to a troubled Conscience.
c-crq pns31 vvz n1, r-crq vmb vvi n1? np1 crd. av-d dt n1 vmbx vvi n1 p-acp dt j-vvn n1.
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Solomon says, Money answers all things. But it can never answer the doubts and distresses of Conscience. Solomon Says, Money answers all things. But it can never answer the doubts and Distresses of Conscience.
np1 vvz, n1 vvz d n2. p-acp pn31 vmb av-x vvi dt n2 cc n2 pp-f n1.
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It is God that speaks peace there, Psal. 85.8. Thirdly, To distinguish it from the worlds peace, which is a carnal peace, an outward peace, a false peace;
It is God that speaks peace there, Psalm 85.8. Thirdly, To distinguish it from the world's peace, which is a carnal peace, an outward peace, a false peace;
pn31 vbz np1 cst vvz n1 a-acp, np1 crd. ord, pc-acp vvi pn31 p-acp dt ng1 n1, r-crq vbz dt j n1, dt j n1, dt j n1;
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but the peace God gives is a true peace, an inward and spiritual peace, John 14.27. 2. It fills a man with the most lasting peace:
but the peace God gives is a true peace, an inward and spiritual peace, John 14.27. 2. It fills a man with the most lasting peace:
cc-acp dt n1 np1 vvz vbz dt j n1, dt j cc j n1, np1 crd. crd pn31 vvz dt n1 p-acp dt av-ds j-vvg n1:
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Therefore Solomon calls it a continual feast, Prov. 15.15. Not a feast for a day, as Nabals was;
Therefore Solomon calls it a continual feast, Curae 15.15. Not a feast for a day, as Nabals was;
av np1 vvz pn31 dt j n1, np1 crd. xx dt n1 p-acp dt n1, c-acp npg1 vbds;
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nor for seven days, as Samsons was; nor for an hundred and eighty days, as that of Ahasuerus was; nor for seven days, as Samsons was; nor for an hundred and eighty days, as that of Ahasuerus was;
ccx p-acp crd n2, c-acp np2 vbds; ccx p-acp dt crd cc crd n2, c-acp d pp-f np1 vbds;
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but a continual feast, without intermission and without end. but a continual feast, without intermission and without end.
p-acp dt j n1, p-acp n1 cc p-acp n1.
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A Heathen could say, NONLATINALPHABET, A good man is always feasting, he hath the continual entertainment and delight of a quiet Conscīence.
A Heathen could say,, A good man is always feasting, he hath the continual entertainment and delight of a quiet Conscience.
dt j-jn vmd vvi,, dt j n1 vbz av vvg, pns31 vhz dt j n1 cc n1 pp-f dt j-jn n1.
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He may meet with many troubles and sorrows and afflictions, but his peace and joy shall out-live them all.
He may meet with many Troubles and sorrows and afflictions, but his peace and joy shall outlive them all.
pns31 vmb vvi p-acp d n2 cc n2 cc n2, cc-acp po31 n1 cc n1 vmb vvi pno32 d.
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His estate may be wasted, his name reproached, his body burned, but his peace and joy cannot be touched.
His estate may be wasted, his name reproached, his body burned, but his peace and joy cannot be touched.
po31 n1 vmb vbi vvn, po31 n1 vvn, po31 n1 vvn, cc-acp po31 n1 cc n1 vmbx vbb vvn.
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It lyes out of the world's reach.
It lies out of the world's reach.
pn31 vvz av pp-f dt ng1 n1.
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It is from Heaven, and will abide in the Soul till it be consummated by the testimony of Christ in that heart-ravishing Sentence, Well done good and faithful servant, enter thou into the joy of thy Lord.
It is from Heaven, and will abide in the Soul till it be consummated by the testimony of christ in that heart-ravishing Sentence, Well done good and faithful servant, enter thou into the joy of thy Lord.
pn31 vbz p-acp n1, cc vmb vvi p-acp dt n1 c-acp pn31 vbb vvn p-acp dt n1 pp-f np1 p-acp d j n1, av vdn j cc j n1, vvb pns21 p-acp dt n1 pp-f po21 n1.
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Thus subjection and obedience to the Yoke of Christ appears to be a pleasant good, whether ye look to the matter of his service,
Thus subjection and Obedience to the Yoke of christ appears to be a pleasant good, whither you look to the matter of his service,
av n1 cc n1 p-acp dt vvb pp-f np1 vvz pc-acp vbi dt j j, cs pn22 vvb p-acp dt n1 pp-f po31 n1,
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or to the state in which this service is commanded, or to the sweetness with which it is attended.
or to the state in which this service is commanded, or to the sweetness with which it is attended.
cc p-acp dt n1 p-acp r-crq d n1 vbz vvn, cc p-acp dt n1 p-acp r-crq pn31 vbz vvn.
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And thus you have the truth of it made out positively.
And thus you have the truth of it made out positively.
cc av pn22 vhb dt n1 pp-f pn31 vvd av av-j.
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Secondly, That the Yoke of Christ is matter of pleasure and delight, may be made out comparatively.
Secondly, That the Yoke of christ is matter of pleasure and delight, may be made out comparatively.
ord, cst dt n1 pp-f np1 vbz n1 pp-f n1 cc n1, vmb vbi vvn av av-j.
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1. Compare it with the Yoke of the Law, either Ceremonial or Moral.
1. Compare it with the Yoke of the Law, either Ceremonial or Moral.
crd vvb pn31 p-acp dt n1 pp-f dt n1, d j cc j.
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First, Compare it with the Yoke of the Ceremonial Law, and Christs Yoke is much easier than that. And this will appear,First, Compare it with the Yoke of the Ceremonial Law, and Christ Yoke is much Easier than that. And this will appear,
ord, vvb pn31 p-acp dt n1 pp-f dt j n1, cc npg1 vvb vbz av-d jc cs d. cc d vmb vvi,
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If you look to the observances and impositions of one and the other. How numerous and chargeable were the observances of that Law;
If you look to the observances and impositions of one and the other. How numerous and chargeable were the observances of that Law;
cs pn22 vvb p-acp dt n2 cc n2 pp-f crd cc dt n-jn. q-crq j cc j vbdr dt n2 pp-f d n1;
(12) chapter (DIV2)
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how many and how costly were their Sacrifices. Some were gratulatory; appointed to express their grateful sense of mercies received:
how many and how costly were their Sacrifices. some were gratulatory; appointed to express their grateful sense of Mercies received:
c-crq d cc c-crq j vbdr po32 n2. d vbdr j; vvn pc-acp vvi po32 j n1 pp-f n2 vvn:
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these you read of Lev. 7.12, &c.
these you read of Lev. 7.12, etc.
d pn22 vvb pp-f np1 crd, av
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Some were expiatory; these were appointed to atone for sin, to pacifie Gods anger, to remove guilt, and divert judgment;
some were expiatory; these were appointed to atone for since, to pacify God's anger, to remove guilt, and divert judgement;
d vbdr j; d vbdr vvn pc-acp vvi p-acp n1, pc-acp vvi npg1 n1, pc-acp vvi n1, cc vvi n1;
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and how many and various were they.
and how many and various were they.
cc c-crq d cc j vbdr pns32.
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Some were to be of the herd, as oxen and heisers; some of the flock, as sheep and lambs, goats and kids. Some of fowl, as turtle-doves and pigeons. Some were to be of what grew out of the earth, as corn and wine, oyl and spices. And of these, some were burnt-offerings; some meat-offerings; some sin-offerings; some trespass-offerings. And some of them were to be offered but once a year; some at their solemn Feasts,
some were to be of the heard, as oxen and heisers; Some of the flock, as sheep and Lambs, Goats and kids. some of fowl, as turtle-doves and pigeons. some were to be of what grew out of the earth, as corn and wine, oil and spices. And of these, Some were Burnt offerings; Some Meat offerings; Some sin-offerings; Some Trespass-offerings. And Some of them were to be offered but once a year; Some At their solemn Feasts,
d vbdr pc-acp vbi pp-f dt n1, p-acp n2 cc n2; d pp-f dt n1, p-acp n1 cc n2, n2 cc n2. d pp-f n1, p-acp n2 cc n2. d vbdr pc-acp vbi pp-f r-crq vvd av pp-f dt n1, p-acp n1 cc n1, n1 cc n2. cc pp-f d, d vbdr n2; d n2; d n2; d n2. cc d pp-f pno32 vbdr pc-acp vbi vvn p-acp a-acp dt n1; d p-acp po32 j n2,
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as the Passover, Pentecost, and the Feast of Tabernacles. Some every New-moon; some every Sabbath day; some were to be offered every day, and that both morning and evening, as the daily Sacrifice, and some according to special occasions, which were very many;
as the Passover, Pentecost, and the Feast of Tabernacles. some every New-moon; Some every Sabbath day; Some were to be offered every day, and that both morning and evening, as the daily Sacrifice, and Some according to special occasions, which were very many;
c-acp dt np1, np1, cc dt n1 pp-f n2. d d n1; d d n1 n1; d vbdr pc-acp vbi vvn d n1, cc cst d n1 cc n1, p-acp dt av-j n1, cc d vvg p-acp j n2, r-crq vbdr av d;
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for if any man did but touch an unclean thing, he must come and offer a Sacrifice.
for if any man did but touch an unclean thing, he must come and offer a Sacrifice.
c-acp cs d n1 vdd p-acp vvi dt j n1, pns31 vmb vvi cc vvi dt n1.
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From all which numerous observances that Yoke of Moses must needs be very burdensom;
From all which numerous observances that Yoke of Moses must needs be very burdensome;
p-acp d r-crq j n2 cst n1 pp-f np1 vmb av vbi av j;
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if we now were for every sin to offer a Bullock or a Lamb, what a burden should we account it:
if we now were for every since to offer a Bullock or a Lamb, what a burden should we account it:
cs pns12 av vbdr p-acp d n1 pc-acp vvi dt n1 cc dt n1, r-crq dt n1 vmd pns12 vvi pn31:
(12) chapter (DIV2)
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if Conscience did not make sin a burden, the charge and expence would;
if Conscience did not make since a burden, the charge and expense would;
cs n1 vdd xx vvi n1 dt n1, dt n1 cc n1 vmd;
(12) chapter (DIV2)
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and so it did to the Jews, therefore it is called a Yoke, and that a heavy one, Acts 15.10. A yoke which neither our fathers nor we were able to bear.
and so it did to the jews, Therefore it is called a Yoke, and that a heavy one, Acts 15.10. A yoke which neither our Father's nor we were able to bear.
cc av pn31 vdd p-acp dt np2, av pn31 vbz vvn dt n1, cc d dt j pi, n2 crd. dt n1 r-crq d po12 n2 ccx n1 vbdr j pc-acp vvi.
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In calling these things a yoke too heavy to be born, it shews their observance of them was more because God commanded them,
In calling these things a yoke too heavy to be born, it shows their observance of them was more Because God commanded them,
p-acp vvg d n2 dt n1 av j pc-acp vbi vvn, pn31 vvz po32 n1 pp-f pno32 vbds av-dc c-acp np1 vvd pno32,
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than because of any intrinsecal good that was in them.
than Because of any intrinsical good that was in them.
cs c-acp pp-f d j j cst vbds p-acp pno32.
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They bore the Yoke till God took it off, but it was a very heavy Yoke.
They boar the Yoke till God took it off, but it was a very heavy Yoke.
pns32 vvd dt n1 p-acp np1 vvd pn31 a-acp, cc-acp pn31 vbds dt j j vvi.
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But the Yoke of Christ is easie on this account; his commands are few and facil; not burdensom, but beneficial;
But the Yoke of christ is easy on this account; his commands Are few and Facil; not burdensome, but beneficial;
p-acp dt n1 pp-f np1 vbz j p-acp d n1; po31 n2 vbr d cc j; xx j, p-acp j;
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as really our priviledge as our duty.
as really our privilege as our duty.
c-acp av-j po12 n1 p-acp po12 n1.
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And therefore the Apostle Paul comparing the state of the Church then, with what it is under the Gospel, calls it Bondage, Gal. 4.3. when we were children, we were in bondage under the elements of the world:
And Therefore the Apostle Paul comparing the state of the Church then, with what it is under the Gospel, calls it Bondage, Gal. 4.3. when we were children, we were in bondage under the elements of the world:
cc av dt n1 np1 vvg dt n1 pp-f dt n1 av, p-acp r-crq pn31 vbz p-acp dt n1, vvz pn31 n1, np1 crd. c-crq pns12 vbdr n2, pns12 vbdr p-acp n1 p-acp dt n2 pp-f dt n1:
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By the Elements of the world the carnal Sacrifices and Ceremonies of the Law are intended, by which,
By the Elements of the world the carnal Sacrifices and Ceremonies of the Law Are intended, by which,
p-acp dt n2 pp-f dt n1 dt j n2 cc n2 pp-f dt n1 vbr vvn, p-acp r-crq,
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as by first rudiments, God did then instruct the Church in its minority. And accordingly he calls the state of the Gospel-Church a state of freedom. Gal. 5.1. Stand fast in the liberty wherewith Christ hath made us free, and be not intangled again with the yoke of bondage.
as by First rudiments, God did then instruct the Church in its minority. And accordingly he calls the state of the Gospel-church a state of freedom. Gal. 5.1. Stand fast in the liberty wherewith christ hath made us free, and be not entangled again with the yoke of bondage.
c-acp p-acp ord n2, np1 vdd av vvi dt n1 p-acp po31 n1. cc av-vvg pns31 vvz dt n1 pp-f dt n1 dt n1 pp-f n1. np1 crd. vvb av-j p-acp dt n1 c-crq np1 vhz vvn pno12 j, cc vbb xx vvn av p-acp dt n1 pp-f n1.
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O how sweet and easie is the service of the Gospel!
Oh how sweet and easy is the service of the Gospel!
uh q-crq j cc j vbz dt n1 pp-f dt n1!
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The Covenant of Grace is made with us without those burdens and bonds which became their bondage;
The Covenant of Grace is made with us without those burdens and bonds which became their bondage;
dt n1 pp-f n1 vbz vvn p-acp pno12 p-acp d n2 cc n2 r-crq vvd po32 n1;
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what a motive should this be to a willing and chearful obedience. Christ hath therefore made us free that we should serve him freely.
what a motive should this be to a willing and cheerful Obedience. christ hath Therefore made us free that we should serve him freely.
r-crq dt n1 vmd d vbi p-acp dt j cc j n1. np1 vhz av vvn pno12 vvi cst pns12 vmd vvi pno31 av-j.
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Our freedom from bondage by the liberty of the Gospel should strengthen our bonds to all Gospel-obedience.
Our freedom from bondage by the liberty of the Gospel should strengthen our bonds to all Gospel obedience.
po12 n1 p-acp n1 p-acp dt n1 pp-f dt n1 vmd vvi po12 n2 p-acp d n1.
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Secondly, Compare the Yoke of Christ with the Yoke of the Moral Law as a Covenant of Works;Secondly, Compare the Yoke of christ with the Yoke of the Moral Law as a Covenant of Works;
ord, vvb dt vvb pp-f np1 p-acp dt n1 pp-f dt j n1 p-acp dt n1 pp-f vvz;
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and it will appear far more easie, if you consider five things. First, The Law requires very difficult service, but contributes no assistance;
and it will appear Far more easy, if you Consider five things. First, The Law requires very difficult service, but contributes no assistance;
cc pn31 vmb vvi av-j av-dc j, cs pn22 vvb crd n2. ord, dt n1 vvz av j n1, cc-acp vvz dx n1;
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so that a mans work is above his strength; and where duty is great, and strength little, it becomes a burden intolerable.
so that a men work is above his strength; and where duty is great, and strength little, it becomes a burden intolerable.
av cst dt ng1 n1 vbz p-acp po31 n1; cc c-crq n1 vbz j, cc n1 j, pn31 vvz dt n1 j.
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If a man should be set to remove a mountain, to fetch a Star from Heaven, to keep out the Tide of the Sea, how impossible would this be.
If a man should be Set to remove a mountain, to fetch a Star from Heaven, to keep out the Tide of the Sea, how impossible would this be.
cs dt n1 vmd vbi vvn pc-acp vvi dt n1, pc-acp vvi dt n1 p-acp n1, pc-acp vvi av dt n1 pp-f dt n1, c-crq j vmd d vbi.
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So is obedience to the Law in our present state of impotency: and hence it becomes a bondage and burden.
So is Obedience to the Law in our present state of impotency: and hence it becomes a bondage and burden.
np1 vbz n1 p-acp dt n1 p-acp po12 j n1 pp-f n1: cc av pn31 vvz dt n1 cc n1.
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Why is the Land of Egypt called the house of bondage to Israel, but because they were required to make the same tale of brick without straw,
Why is the Land of Egypt called the house of bondage to Israel, but Because they were required to make the same tale of brick without straw,
q-crq vbz dt n1 pp-f np1 vvn dt n1 pp-f n1 p-acp np1, p-acp c-acp pns32 vbdr vvn pc-acp vvi dt d n1 pp-f n1 p-acp n1,
(12) chapter (DIV2)
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as before they did when straw was provided for them? So the Law requires the same obedience of fallen man in a state of weakness,
as before they did when straw was provided for them? So the Law requires the same Obedience of fallen man in a state of weakness,
c-acp c-acp pns32 vdd q-crq n1 vbds vvn p-acp pno32? np1 dt n1 vvz dt d n1 pp-f j-vvn n1 p-acp dt n1 pp-f n1,
(12) chapter (DIV2)
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as it did of innocent Adam in his full strength.
as it did of innocent Adam in his full strength.
c-acp pn31 vdd a-acp j-jn np1 p-acp po31 j n1.
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But in the Gospel-Covenant there is no duty injoyned but there is a power of performance vouchsafed:
But in the Gospel covenant there is no duty enjoined but there is a power of performance vouchsafed:
cc-acp p-acp dt n1 pc-acp vbz dx n1 vvd p-acp pc-acp vbz dt n1 pp-f n1 vvn:
(12) chapter (DIV2)
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and no commandment can be grievous where the assistance is suitable to the service.
and no Commandment can be grievous where the assistance is suitable to the service.
cc dx n1 vmb vbi j c-crq dt n1 vbz j p-acp dt n1.
(12) chapter (DIV2)
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That one command of believing is in it self more difficult than any precept of the Law:
That one command of believing is in it self more difficult than any precept of the Law:
cst pi n1 pp-f vvg vbz p-acp pn31 n1 av-dc j cs d n1 pp-f dt n1:
(12) chapter (DIV2)
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but if faith be the gift of God, then how easie is it to believe, whatever God wills is easie to be done when he himself works in us to will and to do. but if faith be the gift of God, then how easy is it to believe, whatever God wills is easy to be done when he himself works in us to will and to do.
cc-acp cs n1 vbb dt n1 pp-f np1, av q-crq j vbz pn31 pc-acp vvi, r-crq np1 vvz vbz j pc-acp vbi vdn c-crq pns31 px31 vvz p-acp pno12 pc-acp vmb cc pc-acp vdi.
(12) chapter (DIV2)
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This makes the Yoke of Christ easie, that there is power conveyed with the precept: This makes the Yoke of christ easy, that there is power conveyed with the precept:
d vvz dt vvb pp-f np1 j, cst pc-acp vbz n1 vvn p-acp dt n1:
(12) chapter (DIV2)
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jubet & juvat. It is with us as with the man that lay at the gate of the Temple, who had been lame from the womb, Peter commands him in the name of Jesus to rise up and walk, jubet & Juvat. It is with us as with the man that lay At the gate of the Temple, who had been lame from the womb, Peter commands him in the name of jesus to rise up and walk,
fw-la cc fw-la. pn31 vbz p-acp pno12 p-acp p-acp dt n1 cst vvd p-acp dt n1 pp-f dt n1, r-crq vhd vbn j p-acp dt n1, np1 vvz pno31 p-acp dt n1 pp-f np1 pc-acp vvi a-acp cc vvi,
(12) chapter (DIV2)
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and immediately his feet and ankle-bones received strength, Acts 3.2, 6, 7. There is a power conveyed by the Precept. So it is here;and immediately his feet and ankle-bones received strength, Acts 3.2, 6, 7. There is a power conveyed by the Precept. So it is Here;
cc av-j po31 n2 cc n2 vvn n1, n2 crd, crd, crd pc-acp vbz dt n1 vvn p-acp dt n1. av pn31 vbz av;
(12) chapter (DIV2)
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and therefore we should do as the lame man did;
and Therefore we should do as the lame man did;
cc av pns12 vmd vdi p-acp dt j n1 vdd;
(12) chapter (DIV2)
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How is that? the eighth verse tells you, He stood, and walked, and entred into the Temple, walking, and leaping, and praising God.
How is that? the eighth verse tells you, He stood, and walked, and entered into the Temple, walking, and leaping, and praising God.
q-crq vbz d? dt ord n1 vvz pn22, pns31 vvd, cc vvd, cc vvd p-acp dt n1, vvg, cc vvg, cc vvg np1.
(12) chapter (DIV2)
543
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Secondly, The Law required a righteousness vested in the person. It must not be anothers doing but our own.
Secondly, The Law required a righteousness vested in the person. It must not be another's doing but our own.
ord, dt n1 vvd dt n1 vvn p-acp dt n1. pn31 vmb xx vbi j-jn vdg cc-acp po12 d.
(12) chapter (DIV2)
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The Law admitted of no days-man, no Mediator, no helper.
The Law admitted of no Dayman, no Mediator, no helper.
dt n1 vvn pp-f dx n1, dx n1, dx n1.
(12) chapter (DIV2)
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Anothers doing could no way be reckoned as ours, nor anothers righteousness be any benefit to us.
Another's doing could no Way be reckoned as ours, nor another's righteousness be any benefit to us.
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Every man must stand upon his own bottom. But the Gospel-Covenant admits of a Mediator; one to come in between God and man;
Every man must stand upon his own bottom. But the Gospel covenant admits of a Mediator; one to come in between God and man;
np1 n1 vmb vvi p-acp po31 d n1. p-acp dt n1 vvz pp-f dt n1; crd pc-acp vvi p-acp p-acp np1 cc n1;
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therefore he is called The Mediator of the new Testament, Heb. 9.15. and Heb. 12.24. Jesus the Mediator of the new Covenant.
Therefore he is called The Mediator of the new Testament, Hebrew 9.15. and Hebrew 12.24. jesus the Mediator of the new Covenant.
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It admits of anothers righteousness instead of our own, and allows us as real benefit by it as if it had been done in our own persons.
It admits of another's righteousness instead of our own, and allows us as real benefit by it as if it had been done in our own Persons.
pn31 vvz pp-f ng1-jn n1 av pp-f po12 d, cc vvz pno12 p-acp j n1 p-acp pn31 c-acp cs pn31 vhd vbn vdn p-acp po12 d n2.
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He was made sin for us who knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5.21. As by one mans disobedience many were made sinners, that is Law, so by the obedience of one shall many be made righteous, Rom. 5.19. this is pure Gospel.He was made since for us who knew no since, that we might be made the righteousness of God in him, 2 Cor. 5.21. As by one men disobedience many were made Sinners, that is Law, so by the Obedience of one shall many be made righteous, Rom. 5.19. this is pure Gospel.
pns31 vbds vvn n1 p-acp pno12 r-crq vvd dx n1, cst pns12 vmd vbi vvn dt n1 pp-f np1 p-acp pno31, crd np1 crd. c-acp p-acp crd ng1 n1 d vbdr vvn n2, cst vbz n1, av p-acp dt n1 pp-f crd vmb av-d vbi vvn j, np1 crd. d vbz j n1.
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And hence Jesus Christ is stiled, The Lord our righteousness, Jer. 23.6. And hence we are said to be accepted in the Beloved, Eph. 1.6. and to be compleat in him, Col. 2.10.
And hence jesus christ is styled, The Lord our righteousness, Jer. 23.6. And hence we Are said to be accepted in the beloved, Ephesians 1.6. and to be complete in him, Col. 2.10.
cc av np1 np1 vbz vvn, dt n1 po12 n1, np1 crd. cc av pns12 vbr vvn pc-acp vbi vvn p-acp dt j-vvn, np1 crd. cc pc-acp vbi j p-acp pno31, np1 crd.
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And how pleasant doth this make the Yoke of Christ to be.
And how pleasant does this make the Yoke of christ to be.
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Thirdly, Under the Law it was not enough that obedience was personal, unless it was also perfect and perpetual.
Thirdly, Under the Law it was not enough that Obedience was personal, unless it was also perfect and perpetual.
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Any one sin done at any time marr'd all; All his righteousness shall be forgotten, Ezek. 18.24. Cursed is every one that continueth not in all things which are written in the Law to do them, Gal. 3.10. A man perished as really by the guilt of one sin as of ten thousand.
Any one since done At any time marred all; All his righteousness shall be forgotten, Ezekiel 18.24. Cursed is every one that Continueth not in all things which Are written in the Law to do them, Gal. 3.10. A man perished as really by the guilt of one since as of ten thousand.
d crd n1 vdn p-acp d n1 vvd d; d po31 n1 vmb vbi vvn, np1 crd. vvn vbz d pi cst vvz xx p-acp d n2 r-crq vbr vvn p-acp dt n1 pc-acp vdi pno32, np1 crd. dt n1 vvn a-acp av-j p-acp dt n1 pp-f crd n1 c-acp pp-f crd crd.
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The judgment was by one to condemnation, Rom. 5.16. that is, by one sin, for so the next words explain it;The judgement was by one to condemnation, Rom. 5.16. that is, by one since, for so the next words explain it;
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but the free gift is of many offences to justification. but the free gift is of many offences to justification.
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The Apostle here commends the grace of the Gospel by comparing it with the Laws rigour, The Gospel justifies from many offences, when the Law condemns for any one. He that fails in any one thing is gone for ever.
The Apostle Here commends the grace of the Gospel by comparing it with the Laws rigour, The Gospel Justifies from many offences, when the Law condemns for any one. He that fails in any one thing is gone for ever.
dt n1 av vvz dt n1 pp-f dt n1 p-acp vvg pn31 p-acp dt n2 n1, dt n1 vvz p-acp d n2, c-crq dt n1 vvz p-acp d pi. pns31 cst vvz p-acp d crd n1 vbz vvn p-acp av.
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Nothing is accepted but what is perfect.
Nothing is accepted but what is perfect.
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The best affections will not excuse failure in actions, nor desires to do, eke out the weakness of doing.
The best affections will not excuse failure in actions, nor Desires to do, eke out the weakness of doing.
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But under the Gospel, where there is a willing mind, it is accepted according to what a man hath;
But under the Gospel, where there is a willing mind, it is accepted according to what a man hath;
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where the arm is short, it is made up by uprightness of heart.
where the arm is short, it is made up by uprightness of heart.
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Where the will is beyond the power, God accepts the will, and passes by the weakness.
Where the will is beyond the power, God accepts the will, and passes by the weakness.
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If a man sincerely desires and endeavours to do what he cannot do, the truth of affection is accepted for action,
If a man sincerely Desires and endeavours to do what he cannot do, the truth of affection is accepted for actium,
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and God counts the desire of a man to be his kindness, Prov. 19.22. Though that plea of the Apostle, Rom. 7.18.
and God counts the desire of a man to be his kindness, Curae 19.22. Though that plea of the Apostle, Rom. 7.18.
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To will is present with me, but how to perform that which is good I find not, finds no room under the Law,To will is present with me, but how to perform that which is good I find not, finds no room under the Law,
p-acp n1 vbz j p-acp pno11, cc-acp c-crq pc-acp vvi d r-crq vbz j pns11 vvb xx, vvz dx n1 p-acp dt n1,
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yet it is a good plea under the Gospel. O how sweet is this! Fourthly, Under the Law there was no room for repentance. One transgression disannulled that Covenant,
yet it is a good plea under the Gospel. O how sweet is this! Fourthly, Under the Law there was no room for Repentance. One Transgression Disannulled that Covenant,
av pn31 vbz dt j n1 p-acp dt n1. sy q-crq j vbz d! ord, p-acp dt n1 a-acp vbds dx n1 p-acp n1. crd n1 vvd d n1,
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and no repentance, no sorrow, no tears could ever make it up again.
and no Repentance, no sorrow, no tears could ever make it up again.
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Where personal, perfect obedience is the condition of life, there can be no room for repentance.
Where personal, perfect Obedience is the condition of life, there can be no room for Repentance.
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But this is one of the great priviledges of the Gospel-Covenant, that failures in obedience may be made up by repentance.
But this is one of the great privileges of the Gospel covenant, that failures in Obedience may be made up by Repentance.
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And hence it is that we are so often called to return with a promise of healing our backslidings. Did God ever call Adam under the first Covenant to return when he ran away from God? no never,
And hence it is that we Are so often called to return with a promise of healing our backslidings. Did God ever call Adam under the First Covenant to return when he ran away from God? no never,
cc av pn31 vbz cst pns12 vbr av av vvn p-acp vvb p-acp dt n1 pp-f vvg po12 n2. vdd np1 av vvi np1 p-acp dt ord n1 pc-acp vvi c-crq pns31 vvd av p-acp np1? uh-dx av,
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but drove him out of Paradise. Gen. 3.24. So he drove out the man, and he placed at the East of the garden Cherubims and a flaming sword, which turned every way to keep the way of the tree of life.
but drove him out of Paradise. Gen. 3.24. So he drove out the man, and he placed At the East of the garden Cherubims and a flaming sword, which turned every Way to keep the Way of the tree of life.
cc-acp vvd pno31 av pp-f n1. np1 crd. av pns31 vvd av dt n1, cc pns31 vvd p-acp dt n1 pp-f dt n1 vvz cc dt j-vvg n1, r-crq vvd d n1 pc-acp vvi dt n1 pp-f dt n1 pp-f n1.
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But under the Gospel how frequently are we called to return and repent. Though the first Covenant was dissolved by one sin;
But under the Gospel how frequently Are we called to return and Repent. Though the First Covenant was dissolved by one since;
cc-acp p-acp dt n1 c-crq av-j vbr pns12 vvn pc-acp vvi cc vvi. cs dt ord n1 vbds vvn p-acp crd n1;
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yet many sins cannot dissolve the Gospel-Covenant.
yet many Sins cannot dissolve the Gospel covenant.
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For the free gift is of many offences to justification, Rom. 5 16. This makes the Yoke of Christ pleasant, that their failures and neglects may be repented of and find forgiveness.For the free gift is of many offences to justification, Rom. 5 16. This makes the Yoke of christ pleasant, that their failures and neglects may be repented of and find forgiveness.
p-acp dt j n1 vbz pp-f d n2 p-acp n1, np1 crd crd np1 vvz dt vvb pp-f np1 j, cst po32 n2 cc vvz vmb vbi vvn pp-f cc vvi n1.
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For God hath exalted Christ to be a Prince and a Saviour to give repentance and remission of sins, Acts 5.31.
For God hath exalted christ to be a Prince and a Saviour to give Repentance and remission of Sins, Acts 5.31.
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Fifthly, The cords that bound on the Yoke of the first Covenant were threats and terrours.
Fifthly, The cords that bound on the Yoke of the First Covenant were Treats and terrors.
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The Law requires obedience upon pain of a Curse:
The Law requires Obedience upon pain of a Curse:
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Cursed be he that makes a graven image, which is an abomination to the Lord, Deut. 27.15, Cursed be he that setteth light by father or mother, v. 16. Cursed is every one that continues not in all things written in the Law to do them, Gal. 3.10. and this Curse is eternal death.Cursed be he that makes a graved image, which is an abomination to the Lord, Deuteronomy 27.15, Cursed be he that sets Light by father or mother, v. 16. Cursed is every one that continues not in all things written in the Law to do them, Gal. 3.10. and this Curse is Eternal death.
vvn vbb pns31 cst vvz dt j-vvn n1, r-crq vbz dt n1 p-acp dt n1, np1 crd, vvn vbb pns31 cst vvz n1 p-acp n1 cc n1, n1 crd vvn vbz d pi cst vvz xx p-acp d n2 vvn p-acp dt n1 pc-acp vdi pno32, np1 crd. cc d vvb vbz j n1.
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But the cords that bind on the Yoke of Christ are not terrors, but love and mercy.
But the cords that bind on the Yoke of christ Are not terrors, but love and mercy.
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I beseech you, brethren, by the mercies of God, that you present your selves a living sacrifice, holy and acceptable to God, which is your reasonable service, Rom. 12.1.I beseech you, brothers, by the Mercies of God, that you present your selves a living sacrifice, holy and acceptable to God, which is your reasonable service, Rom. 12.1.
pns11 vvb pn22, n2, p-acp dt n2 pp-f np1, cst pn22 vvb po22 n2 dt j-vvg n1, j cc j p-acp np1, r-crq vbz po22 j n1, np1 crd.
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And this makes the Yoke of Christ far more sweet and pleasant than the Yoke of the Law.
And this makes the Yoke of christ Far more sweet and pleasant than the Yoke of the Law.
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2. Let's compare the Yoke of Christ with the Yoke of Sin, and it will appear infinitely more pleasant than that can be.
2. Let's compare the Yoke of christ with the Yoke of since, and it will appear infinitely more pleasant than that can be.
crd vvb|pno12 vvi dt vvb pp-f np1 p-acp dt n1 pp-f n1, cc pn31 vmb vvi av-j av-dc j cs d vmb vbi.
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The pleasures of sin hold no comparison with the pleasure of Religion and godliness. First, The pleasures of sin are sensual pleasures;
The pleasures of since hold no comparison with the pleasure of Religion and godliness. First, The pleasures of since Are sensual pleasures;
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such as gratifie only the flesh, and please the brutish part;
such as gratify only the Flesh, and please the brutish part;
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and the more any man gives himself up to them, the more he puts off man,
and the more any man gives himself up to them, the more he puts off man,
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and sinks down into the nature of beast;
and sinks down into the nature of beast;
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and therefore many Heathens have upon meer principles of reason abandoned sensual pleasures as inferior to them,
and Therefore many heathens have upon mere principles of reason abandoned sensual pleasures as inferior to them,
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and have judged him unworthy the name of a man that could spend one day in pursuit of them.
and have judged him unworthy the name of a man that could spend one day in pursuit of them.
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But the pleasures of Religion are rational pleasures, they are such as are suited to the rules of right reason;
But the pleasures of Religion Are rational pleasures, they Are such as Are suited to the rules of right reason;
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pleasures that gratifie the inward man, and feed the love and delight of an immortal Soul.
pleasures that gratify the inward man, and feed the love and delight of an immortal Soul.
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Secondly, The pleasures of sin are debasing pleasures: and this follows from the former. The more sensual any man is, the more doth he debase his nature.Secondly, The pleasures of since Are debasing pleasures: and this follows from the former. The more sensual any man is, the more does he debase his nature.
ord, dt n2 pp-f n1 vbr vvg n2: cc d vvz p-acp dt j. dt av-dc j d n1 vbz, dt av-dc vdz pns31 vvi po31 n1.
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He is, like the Prodigal, feeding upon husks with the Swine, and hence it is that the Lord, by Amos, calls those Rulers in Samaria, Kine of Bashan, Amos 4.1. Hear this word, ye kine of Bashan, that are in the mountain of Samaria. He is, like the Prodigal, feeding upon husks with the Swine, and hence it is that the Lord, by Amos, calls those Rulers in Samaria, Kine of Bashan, Amos 4.1. Hear this word, you kine of Bashan, that Are in the mountain of Samaria.
pns31 vbz, av-j dt j-jn, vvg p-acp n2 p-acp dt n1, cc av pn31 vbz d dt n1, p-acp np1, vvz d n2 p-acp np1, n1 pp-f np1, np1 crd. vvb d n1, pn22 n2 pp-f np1, cst vbr p-acp dt n1 pp-f np1.
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Because they forgot the Lord, and gave themselves up to their lusts and sensual pleasures, therefore he reckons them among the beasts;
Because they forgotten the Lord, and gave themselves up to their Lustiest and sensual pleasures, Therefore he reckons them among the beasts;
c-acp pns32 vvd dt n1, cc vvd px32 a-acp p-acp po32 n2 cc j n2, av pns31 vvz pno32 p-acp dt n2;
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Kine of Bashan, more like beasts than men. The pleasures of sin are a very debasing thing.Kine of Bashan, more like beasts than men. The pleasures of since Are a very debasing thing.
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Hence the same word in the Hebrew which the Scripture uses for a sensual Glutton, is used for a vile person. This our son is a glutton.
Hence the same word in the Hebrew which the Scripture uses for a sensual Glutton, is used for a vile person. This our son is a glutton.
av dt d n1 p-acp dt njp r-crq dt n1 vvz p-acp dt j n1, vbz vvn p-acp dt j n1. d po12 n1 vbz dt n1.
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Deut. 21.20 NONLATINALPHABET, if thou take forth the precious from the vile, Jer. 15.19. NONLATINALPHABET There is the same word for both:
Deuteronomy 21.20, if thou take forth the precious from the vile, Jer. 15.19. There is the same word for both:
np1 crd, cs pns21 vvb av dt j p-acp dt j, np1 crd. a-acp vbz dt d n1 p-acp d:
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and it intimates to us that no man is more vile than he that gives up himself to sensuality.
and it intimates to us that no man is more vile than he that gives up himself to sensuality.
cc pn31 vvz p-acp pno12 d av-dx n1 vbz av-dc j cs pns31 cst vvz p-acp px31 p-acp n1.
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And therefore the Apostle John writing to young men not to love the world, tells them, That all that is in the world is but the lust of the flesh, the lust of the eye, and the pride of life .
And Therefore the Apostle John writing to young men not to love the world, tells them, That all that is in the world is but the lust of the Flesh, the lust of the eye, and the pride of life.
cc av dt n1 np1 vvg p-acp j n2 xx pc-acp vvi dt n1, vvz pno32, cst d d vbz p-acp dt n1 vbz p-acp dt n1 pp-f dt n1, dt n1 pp-f dt n1, cc dt n1 pp-f n1.
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He calls sinful pleasures Lust, because they are food and fuel for lust:
He calls sinful pleasures Lust, Because they Are food and fuel for lust:
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and he calls them the Lust of the flesh, to intimate to us the defiling and debasing quality of them.
and he calls them the Lust of the Flesh, to intimate to us the defiling and debasing quality of them.
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But the pleasures of Religion are innobling pleasures.
But the pleasures of Religion Are innobling pleasures.
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Take that one pleasure of communion with God for an instance, and there is nothing that doth raise and innoble the Soul like it.
Take that one pleasure of communion with God for an instance, and there is nothing that does raise and ignoble the Soul like it.
vvb d crd n1 pp-f n1 p-acp np1 p-acp dt n1, cc pc-acp vbz pix cst vdz vvi cc vvi dt n1 vvb pn31.
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I will set him on high, because he hath known my name, Psal. 91.14.I will Set him on high, Because he hath known my name, Psalm 91.14.
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As God is infinitely above all other objects, so the pleasure of communion with him must far transcend all other pleasures;
As God is infinitely above all other objects, so the pleasure of communion with him must Far transcend all other pleasures;
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and put a dignity upon the Soul, which no other communion can;
and put a dignity upon the Soul, which no other communion can;
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and hence it is that the righteous is said to be more excellent than his neighbour, Prov. 12.26.
and hence it is that the righteous is said to be more excellent than his neighbour, Curae 12.26.
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As upon other accounts, so upon this, that he hath a more excellent fellowship, and lives upon more excellent injoyments and delights.
As upon other accounts, so upon this, that he hath a more excellent fellowship, and lives upon more excellent enjoyments and delights.
p-acp p-acp j-jn n2, av p-acp d, cst pns31 vhz dt av-dc j n1, cc vvz p-acp av-dc j n2 cc n2.
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The perfection of the reasonable Creature consists in its communion with such a good as is above it self, and above all created Beings .
The perfection of the reasonable Creature consists in its communion with such a good as is above it self, and above all created Beings.
dt n1 pp-f dt j n1 vvz p-acp po31 n1 p-acp d dt j c-acp vbz p-acp pn31 n1, cc p-acp d j-vvn n2.
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And such is that communion the good man injoys. Thirdly, The pleasures of sin are deceitful pleasures:
And such is that communion the good man enjoys. Thirdly, The pleasures of since Are deceitful pleasures:
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like those beautiful Apples that when touched are said to turn to ashes. They are not that in the fruition as they are in the expectation.
like those beautiful Apples that when touched Are said to turn to Ashes. They Are not that in the fruition as they Are in the expectation.
av-j d j n2 cst c-crq vvn vbr vvn pc-acp vvi p-acp n2. pns32 vbr xx d p-acp dt n1 c-acp pns32 vbr p-acp dt n1.
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Hence ye read of deceitful lusts, Eph. 4.22. and the deceitfulness of sin, Heb. 3.13.
Hence you read of deceitful Lustiest, Ephesians 4.22. and the deceitfulness of since, Hebrew 3.13.
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And one of sins great deceits lies in this, it draws the Soul to a compliance upon a vain hope of injoying the pleasure it never finds.
And one of Sins great Deceits lies in this, it draws the Soul to a compliance upon a vain hope of enjoying the pleasure it never finds.
cc crd pp-f n2 j n2 vvz p-acp d, pn31 vvz dt n1 p-acp dt n1 p-acp dt j n1 pp-f vvg dt n1 pn31 av-x vvz.
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The true nature of deceit lies in presenting things to the mind otherwise than they are.
The true nature of deceit lies in presenting things to the mind otherwise than they Are.
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Sin never presents it self in its own colours, but takes up the shape of some vertue, covetousness is a wise thrift; excess and waste is liberality;
since never presents it self in its own colours, but Takes up the shape of Some virtue, covetousness is a wise thrift; excess and waste is liberality;
n1 av-x vvz pn31 n1 p-acp po31 d n2, cc-acp vvz a-acp dt n1 pp-f d n1, n1 vbz dt j n1; n1 cc n1 vbz n1;
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Superstitition is a religious devoutness, &c. And it ever flatters the expectation, and raises a false hope of delight and pleasure.
Superstition is a religious devoutness, etc. And it ever flatters the expectation, and raises a false hope of delight and pleasure.
n1 vbz dt j n1, av cc pn31 av vvz dt n1, cc vvz dt j n1 pp-f n1 cc n1.
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And therefore the Wiseman says, The folly of fools is deceit, Prov. 14.8. Every man proposes a happiness to himself in all that he doth, and so doth the sinner;
And Therefore the Wiseman Says, The folly of Fools is deceit, Curae 14.8. Every man proposes a happiness to himself in all that he does, and so does the sinner;
cc av dt n1 vvz, dt n1 pp-f n2 vbz n1, np1 crd. np1 n1 vvz dt n1 p-acp px31 p-acp d cst pns31 vdz, cc av vdz dt n1;
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but seeking it in the way of his lusts he deceives himself, and so becomes a fool.
but seeking it in the Way of his Lustiest he deceives himself, and so becomes a fool.
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Sin promises much, and the Sinner expects much; but he never finds what he expects, because sin never performs what it promises;
since promises much, and the Sinner expects much; but he never finds what he expects, Because since never performs what it promises;
n1 vvz d, cc dt n1 vvz av-d; cc-acp pns31 av-x vvz r-crq pns31 vvz, c-acp n1 av-x vvz r-crq pn31 vvz;
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and hence it is called a lying vanity, Jon. 2.8. There is no reality in it, it is res nihili, a thing of nought.
and hence it is called a lying vanity, Jon. 2.8. There is no reality in it, it is Rest Nihil, a thing of nought.
cc av pn31 vbz vvn dt vvg n1, np1 crd. pc-acp vbz dx n1 p-acp pn31, pn31 vbz fw-la fw-la, dt n1 pp-f pix.
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The pleasure of sin is but the pleasure of a dream. Two things make us think sin pleasant and delightful.
The pleasure of since is but the pleasure of a dream. Two things make us think since pleasant and delightful.
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1. The subtilty of Satans temptations;
1. The subtlety of Satan temptations;
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one part whereof (and not the least) lies in tempting to sin by the bait of pleasure;
one part whereof (and not the least) lies in tempting to since by the bait of pleasure;
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this was Satans first device for the bringing sin into the world;
this was Satan First device for the bringing since into the world;
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how did he beguile our first Parents? but by a fruit that was pleasant to the eye, and desirable to make one wise, Gen. 3.6.
how did he beguile our First Parents? but by a fruit that was pleasant to the eye, and desirable to make one wise, Gen. 3.6.
q-crq vdd pns31 vvi po12 ord n2? cc-acp p-acp dt n1 cst vbds j p-acp dt n1, cc j pc-acp vvi crd j, np1 crd.
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And hence Satan takes advantage to loosen their hearts from God by insinuating secretly as if God envied the felicity of Mankind,
And hence Satan Takes advantage to loosen their hearts from God by insinuating secretly as if God envied the felicity of Mankind,
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and that it was meerly an abridgment of their happiness God aimed at in forbidding them to eat of that fruit that was so beneficial, so pleasant, so desirable.
and that it was merely an abridgment of their happiness God aimed At in forbidding them to eat of that fruit that was so beneficial, so pleasant, so desirable.
cc cst pn31 vbds av-j dt n1 pp-f po32 n1 np1 vvd p-acp p-acp vvg pno32 pc-acp vvi pp-f d n1 cst vbds av j, av j, av j.
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God doth know that in the day ye eat thereof your eyes shall be opened, God does know that in the day you eat thereof your eyes shall be opened,
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and ye shall be as Gods knowing good and evil, v. 5. And by this bait of delight and pleasure were they caught and deceived.and you shall be as God's knowing good and evil, v. 5. And by this bait of delight and pleasure were they caught and deceived.
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As Laban promised Jacob a fair Rachel, but laid a blear-eyed Leah in her room. So Satan promises pleasure and delight in sin, but performs in sorrow and disappointment. As Laban promised Jacob a fair Rachel, but laid a blear-eyed Leah in her room. So Satan promises pleasure and delight in since, but performs in sorrow and disappointment.
p-acp np1 vvd np1 dt j np1, p-acp vvd dt j np1 p-acp po31 n1. av np1 vvz n1 cc vvi p-acp n1, cc-acp vvz p-acp n1 cc n1.
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2. A corrupted imagination, and a deluded fancy:
2. A corrupted imagination, and a deluded fancy:
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and this is a fruit of the former, and Satan hath no small hand in it.
and this is a fruit of the former, and Satan hath no small hand in it.
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For the office of the imagination being to supply the mind with variety of objects whereon to work,
For the office of the imagination being to supply the mind with variety of objects whereon to work,
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and to quicken, allure, and sharpen the will accordingly; therefore Satan by corrupting this, bids fair for the corrupting the understanding and will also.
and to quicken, allure, and sharpen the will accordingly; Therefore Satan by corrupting this, bids fair for the corrupting the understanding and will also.
cc pc-acp vvi, vvi, cc vvi dt n1 av-vvg; av np1 p-acp vvg d, vvz j p-acp dt vvg dt n1 cc vmb av.
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He can inject strange species, and impress false images of things upon the fancy with such subtilty and ease,
He can inject strange species, and Impress false Images of things upon the fancy with such subtlety and ease,
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as shall readily gain them credit in the mind, and admittance in the will.
as shall readily gain them credit in the mind, and admittance in the will.
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And hence all that pleasure that the sinner hath in sin 〈 ◊ 〉, it is the fruit of a deluded fancy and imagination;
And hence all that pleasure that the sinner hath in since 〈 ◊ 〉, it is the fruit of a deluded fancy and imagination;
cc av d cst n1 cst dt n1 vhz p-acp n1 〈 sy 〉, pn31 vbz dt n1 pp-f dt j-vvn n1 cc n1;
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so says the Prophet, Isai. 44.20.
so Says the Prophet, Isaiah 44.20.
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He feedeth on ashes, a deceived heart hath turned him aside, that he cannot deliver his soul, He feeds on Ashes, a deceived heart hath turned him aside, that he cannot deliver his soul,
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nor say, Is there not a lye in my right hand? A man may as soon stay his hunger with eating ashes,nor say, Is there not a lie in my right hand? A man may as soon stay his hunger with eating Ashes,
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as find true pleasure in sin;
as find true pleasure in since;
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and were not his heart deceived, he would easily see and say that it is a lye that he embraces and holds so fast.
and were not his heart deceived, he would Easily see and say that it is a lie that he embraces and holds so fast.
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But the pleasures of godliness are true pleasures; not windy and frothy delights, but substantial and real.
But the pleasures of godliness Are true pleasures; not windy and frothy delights, but substantial and real.
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Though the sinner expects more pleasure in sin than he finds; yet the good man finds more pleasure in the ways of Christ than he did expect. As Servants that are in good places, they meet with great vails besides their wages;
Though the sinner expects more pleasure in since than he finds; yet the good man finds more pleasure in the ways of christ than he did expect. As Servants that Are in good places, they meet with great vails beside their wages;
cs dt n1 vvz av-dc n1 p-acp n1 cs pns31 vvz; av dt j n1 vvz av-dc n1 p-acp dt n2 pp-f np1 cs pns31 vdd vvi. p-acp n2 cst vbr p-acp j n2, pns32 vvb p-acp j n2 p-acp po32 n2;
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so besides the recompence of godliness in the next world, it is rewarded with great pleasures and comforts in this.
so beside the recompense of godliness in the next world, it is rewarded with great pleasures and comforts in this.
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This I had because I kept thy precepts, Psal. 119.56. this experience, this peace, this joy:This I had Because I kept thy Precepts, Psalm 119.56. this experience, this peace, this joy:
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For the kingdom of heaven is not meat and drink, but righteousness and peace and joy in the holy Ghost, Rom. 14.17. Fourthly, The pleasures of sin are pleasures that cause shame.For the Kingdom of heaven is not meat and drink, but righteousness and peace and joy in the holy Ghost, Rom. 14.17. Fourthly, The pleasures of since Are pleasures that cause shame.
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And this arises from the former; for if the pleasures of sin are deceitful, they must needs cause shame.
And this arises from the former; for if the pleasures of since Are deceitful, they must needs cause shame.
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Shame is either from the disappointment of hope, or from unbecoming and unworthy actions. Now the pleasures of sin cause shame on both these accounts.
Shame is either from the disappointment of hope, or from unbecoming and unworthy actions. Now the pleasures of since cause shame on both these accounts.
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1. As they disappoint our hope, Job speaking of the troops of Tema that came to the dried brooks expecting water,
1. As they disappoint our hope, Job speaking of the troops of Tema that Come to the dried brooks expecting water,
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and finding none, says, They were confounded because they had hoped, they came thither and were ashamed, Job 6.20.
and finding none, Says, They were confounded Because they had hoped, they Come thither and were ashamed, Job 6.20.
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So the simple sinner betakes himself to his lusts, expecting pleasure, but meets with disappointment, and returns ashamed.
So the simple sinner betakes himself to his Lustiest, expecting pleasure, but meets with disappointment, and returns ashamed.
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2. The pleasures of sin cause shame as they slow from unbecoming actions: Pudor est conscientia turpitudinis; it is a consciousness of somewhat that is base;
2. The pleasures of since cause shame as they slow from unbecoming actions: Pudor est conscientia turpitudinis; it is a consciousness of somewhat that is base;
crd dt n2 pp-f n1 n1 n1 c-acp pns32 j p-acp j n2: np1 fw-la fw-la fw-la; pn31 vbz dt n1 pp-f av d vbz j;
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a man may be ashamed either before God, or before others, or before himself. Taking pleasure in sin causes shame before all these.
a man may be ashamed either before God, or before Others, or before himself. Taking pleasure in since Causes shame before all these.
dt n1 vmb vbi j av-d p-acp np1, cc p-acp n2-jn, cc a-acp px31. vvg n1 p-acp n1 vvz n1 p-acp d d.
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First, Before God, and that both here and hereafter.First, Before God, and that both Here and hereafter.
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First, It causes shame here. Where there is any sense of God, and ingenuity of Spirit, consciousness of guilt puts the Soul to the blush when it would have to do with God in its approaches.
First, It Causes shame Here. Where there is any sense of God, and ingenuity of Spirit, consciousness of guilt puts the Soul to the blush when it would have to do with God in its Approaches.
ord, pn31 vvz n1 av. c-crq pc-acp vbz d n1 pp-f np1, cc n1 pp-f n1, n1 pp-f n1 vvz dt n1 p-acp dt n1 c-crq pn31 vmd vhi pc-acp vdi p-acp np1 p-acp po31 n2.
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O my God, I am ashamed and blush to lift up my face to thee, for our iniquities are increased, &c. Ezra 9.6.Oh my God, I am ashamed and blush to lift up my face to thee, for our iniquities Are increased, etc. Ezra 9.6.
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So it is said of the Publican, that when he went into the Temple to pray, he stood afar off, and would not lift up so much as his eyes to heaven, Luke 18.13. These are postures by which great shame and confusion of face is expressed.
So it is said of the Publican, that when he went into the Temple to pray, he stood afar off, and would not lift up so much as his eyes to heaven, Lycia 18.13. These Are postures by which great shame and confusion of face is expressed.
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Or if any be hardned under sin as not to be ashamed here, yet
Or if any be hardened under since as not to be ashamed Here, yet
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Secondly, He shall be ashamed before God hereafter. Many that now dare, though in their sins and lusts, make solemn approaches to God, will be ashamed and confounded to appear at the Judgment-seat of God.Secondly, He shall be ashamed before God hereafter. Many that now Dare, though in their Sins and Lustiest, make solemn Approaches to God, will be ashamed and confounded to appear At the Judgment seat of God.
ord, pns31 vmb vbi j p-acp np1 av. d cst av vvb, cs p-acp po32 n2 cc n2, vvb j n2 p-acp np1, vmb vbi j cc vvn pc-acp vvi p-acp dt n1 pp-f np1.
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David says, The wicked shall not stand in judgment, Psal. 1.5. Indeed there are few that shall: David Says, The wicked shall not stand in judgement, Psalm 1.5. Indeed there Are few that shall:
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The great day of his wrath is come, and who shall be able to stand? Revel. 6.17. Sinners that now are grown impudent in sin, that have a Whores forehead, that have took their degree in the Scorners chair, that are past shame, shall then be ashamed and confounded for ever. The great day of his wrath is come, and who shall be able to stand? Revel. 6.17. Sinners that now Are grown impudent in since, that have a Whores forehead, that have took their degree in the Scorner's chair, that Are passed shame, shall then be ashamed and confounded for ever.
dt j n1 pp-f po31 n1 vbz vvn, cc r-crq vmb vbi j pc-acp vvi? vvb. crd. n2 cst av vbr vvn j p-acp n1, cst vhb dt ng1 n1, cst vhb vvd po32 n1 p-acp dt ng1 n1, cst vbr p-acp n1, vmb av vbi j cc vvn p-acp av.
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And there are three things in the process of that day which shall cause it. 1. The discovery of sin which shall then be made.
And there Are three things in the process of that day which shall cause it. 1. The discovery of since which shall then be made.
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For all the wickedness that ever the sinner committed shall then be made known:
For all the wickedness that ever the sinner committed shall then be made known:
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God will bring every work into judgment, with every secret thing, whether it be good or evil, Eccles. 12.14. There is not a closet-sin, nor the most concealed iniquity, but shall then be made publick.God will bring every work into judgement, with every secret thing, whither it be good or evil, Eccles. 12.14. There is not a closet-sin, nor the most concealed iniquity, but shall then be made public.
np1 vmb vvi d n1 p-acp n1, p-acp d j-jn n1, cs pn31 vbb j cc j-jn, np1 crd. pc-acp vbz xx dt n1, ccx dt av-ds j-vvn n1, cc-acp vmb av vbi vvn j.
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God will then bring to light the hidden things of darkness, and make manifest the counsels of the heart, God will then bring to Light the hidden things of darkness, and make manifest the Counsels of the heart,
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and then shall every man (that is, every good man) have praise of God, 1 Cor. 4.5.and then shall every man (that is, every good man) have praise of God, 1 Cor. 4.5.
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But what shall become of sinners? sure they shall be ashamed. 2. The utter frustration of the sinners hope.
But what shall become of Sinners? sure they shall be ashamed. 2. The utter frustration of the Sinners hope.
p-acp q-crq vmb vvi pp-f n2? j pns32 vmb vbi j. crd dt j n1 pp-f dt n2 vvb.
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So long as hope lasts shame hath no place: now many a mans hope lasts to the day of Judgment;
So long as hope lasts shame hath no place: now many a men hope lasts to the day of Judgement;
av av-j c-acp n1 vvz n1 vhz dx n1: av d dt ng1 n1 vvz p-acp dt n1 pp-f n1;
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they maintain a confidence of the goodness of their estate, which nothing but the light of that day can confute.
they maintain a confidence of the Goodness of their estate, which nothing but the Light of that day can confute.
pns32 vvb dt n1 pp-f dt n1 pp-f po32 n1, r-crq pix p-acp dt n1 pp-f d n1 vmb vvi.
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So did they in Mat. 7.22.
So did they in Mathew 7.22.
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Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name, Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name,
d vmb vvi p-acp pno11 p-acp d n1, n1, n1, vhb pns12 xx vvn p-acp po21 n1,
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and in thy name cast out devils, and in thy name done many wonderful works. So did the foolish Virgins till the door was shut, Mat. 25.10. 3. The contempt that God shall put upon them when he shall eternally banish them his presence by the dreadful Sentence that he shall then pass against them:and in thy name cast out Devils, and in thy name done many wondered works. So did the foolish Virgins till the door was shut, Mathew 25.10. 3. The contempt that God shall put upon them when he shall eternally banish them his presence by the dreadful Sentence that he shall then pass against them:
cc p-acp po21 n1 vvd av n2, cc p-acp po21 n1 vdn d j n2. av vdd dt j n2 p-acp dt n1 vbds vvn, np1 crd. crd dt n1 cst np1 vmb vvi p-acp pno32 c-crq pns31 vmb av-j vvi pno32 po31 n1 p-acp dt j n1 cst pns31 vmb av vvi p-acp pno32:
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Depart from me ye cursed into everlasting fire prepared for the devil and his Angels, Mat. 25.41. By the passing this Sentence they shall become the scorn and contempt of all the Saints and Angels in Heaven.Depart from me you cursed into everlasting fire prepared for the Devil and his Angels, Mathew 25.41. By the passing this Sentence they shall become the scorn and contempt of all the Saints and Angels in Heaven.
vvb p-acp pno11 pn22 vvd p-acp j n1 vvn p-acp dt n1 cc po31 n2, np1 crd. p-acp dt vvg d n1 pns32 vmb vvi dt n1 cc n1 pp-f d dt n2 cc n2 p-acp n1.
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Therefore it is said, They that sleep in the dust of the earth shall arise, some to everlasting life,
Therefore it is said, They that sleep in the dust of the earth shall arise, Some to everlasting life,
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and some to shame and everlasting contempt, Dan. 12.2.and Some to shame and everlasting contempt, Dan. 12.2.
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Secondly, Taking pleasure in sin causes shame before others. God by one means or other will bring such sinners to open shame: Jer. 13.26. I will discover thy skirts, that thy shame may appear. And Ezek. 16.37. I will gather all thy lovers with whom thou hast taken pleasure, and all them thou hast hated, and will discover thy nakedness to them, that they may see all thy nakedness.
Secondly, Taking pleasure in since Causes shame before Others. God by one means or other will bring such Sinners to open shame: Jer. 13.26. I will discover thy skirts, that thy shame may appear. And Ezekiel 16.37. I will gather all thy lovers with whom thou hast taken pleasure, and all them thou hast hated, and will discover thy nakedness to them, that they may see all thy nakedness.
ord, vvg n1 p-acp n1 vvz n1 p-acp n2-jn. np1 p-acp crd n2 cc j-jn vmb vvi d n2 p-acp j n1: np1 crd. pns11 vmb vvi po21 n2, cst po21 n1 vmb vvi. cc np1 crd. pns11 vmb vvi d po21 n2 p-acp ro-crq pns21 vh2 vvn n1, cc d pno32 pns21 vh2 vvn, cc vmb vvi po21 n1 p-acp pno32, cst pns32 vmb vvi d po21 n1.
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And to have the nakedness discovered is matter of shame.
And to have the nakedness discovered is matter of shame.
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Thirdly, Taking pleasure in sin causeth shame before our selves. Conscience under guilt torments the Soul with the shame of its own folly.
Thirdly, Taking pleasure in since Causes shame before our selves. Conscience under guilt torments the Soul with the shame of its own folly.
ord, vvg n1 p-acp n1 vvz n1 p-acp po12 n2. n1 p-acp n1 vvz dt n1 p-acp dt n1 pp-f po31 d n1.
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Hence that of the Apostle, Rom. 6.21. What fruit had you in those things whereof ye are now ashamed.
Hence that of the Apostle, Rom. 6.21. What fruit had you in those things whereof you Are now ashamed.
av d pp-f dt n1, np1 crd. q-crq n1 vhd pn22 p-acp d n2 c-crq pn22 vbr av j.
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Sin inticeth us before we commit it, and afterwards fills the Soul with horrour and shame.
since enticeth us before we commit it, and afterwards fills the Soul with horror and shame.
n1 vvz pno12 c-acp pns12 vvb pn31, cc av vvz dt n1 p-acp n1 cc n1.
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So our first Parents, when they had sinned, they were ashamed, Gen. 3.7.
So our First Parents, when they had sinned, they were ashamed, Gen. 3.7.
av po12 ord n2, c-crq pns32 vhd vvn, pns32 vbdr j, np1 crd.
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But who was ever ashamed of the pleasures and delights he found in the ways of godliness? A good man may be reproached and scoffed at for his strictness, by the Ishmaels of the day;
But who was ever ashamed of the pleasures and delights he found in the ways of godliness? A good man may be reproached and scoffed At for his strictness, by the Ishmaels of the day;
cc-acp r-crq vbds av j pp-f dt n2 cc n2 pns31 vvd p-acp dt n2 pp-f n1? dt j n1 vmb vbi vvn cc vvn p-acp p-acp po31 n1, p-acp dt npg1 pp-f dt n1;
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but there can be no cause of shame. For shame, as the Philosopher defines it, is NONLATINALPHABET.
but there can be no cause of shame. For shame, as the Philosopher defines it, is.
cc-acp a-acp vmb vbi dx n1 pp-f n1. p-acp n1, c-acp dt n1 vvz pn31, vbz.
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A certain grief and trouble in ingenuous minds about unbecoming actions, and such things as tend to our infamy and disgrace;
A certain grief and trouble in ingenuous minds about unbecoming actions, and such things as tend to our infamy and disgrace;
dt j n1 cc n1 p-acp j n2 p-acp j n2, cc d n2 c-acp vvb p-acp po12 n1 cc n1;
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now there is nothing dishonourable in Religion; it is only sin that can discredit and defame us;
now there is nothing dishonourable in Religion; it is only since that can discredit and defame us;
av a-acp vbz pix j p-acp n1; pn31 vbz j n1 cst vmb vvi cc vvi pno12;
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where there is no sin there is no shame. Fifthly, The pleasures of sin are prohibited pleasures; they are forbidden fruit.
where there is no since there is no shame. Fifthly, The pleasures of since Are prohibited pleasures; they Are forbidden fruit.
c-crq pc-acp vbz dx n1 pc-acp vbz dx n1. ord, dt n2 pp-f n1 vbr vvn n2; pns32 vbr vvn n1.
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If God hath forbid the doing of sin, then much more the taking pleasure in sin.
If God hath forbid the doing of since, then much more the taking pleasure in since.
cs np1 vhz vvn dt vdg pp-f n1, av av-d av-dc dt vvg n1 p-acp n1.
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For it is a greater evil to take pleasure in sin than it is simply to act sin;
For it is a greater evil to take pleasure in since than it is simply to act since;
p-acp pn31 vbz dt jc n-jn pc-acp vvi n1 p-acp n1 cs pn31 vbz av-j pc-acp vvi n1;
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to delight in it is worse than to do it. To do sin may be only from weakness of grace;
to delight in it is Worse than to do it. To do since may be only from weakness of grace;
pc-acp vvi p-acp pn31 vbz jc cs pc-acp vdi pn31. pc-acp vdi n1 vmb vbi j p-acp n1 pp-f n1;
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but to delight in sin, is from the strength of lust. As it is a greater argument of grace to delight in obedience than to obey;
but to delight in since, is from the strength of lust. As it is a greater argument of grace to delight in Obedience than to obey;
cc-acp pc-acp vvi p-acp n1, vbz p-acp dt n1 pp-f n1. p-acp pn31 vbz dt jc n1 pp-f n1 pc-acp vvi p-acp n1 cs pc-acp vvi;
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for a man may be much in the performance of duties, that yet may have no delight in duty.
for a man may be much in the performance of duties, that yet may have no delight in duty.
p-acp dt n1 vmb vbi av-d p-acp dt n1 pp-f n2, cst av vmb vhi dx n1 p-acp n1.
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But where there is a delight in duty and obedience, there the heart is indeed under the power of grace.
But where there is a delight in duty and Obedience, there the heart is indeed under the power of grace.
p-acp c-crq pc-acp vbz dt n1 p-acp n1 cc n1, a-acp dt n1 vbz av p-acp dt n1 pp-f n1.
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I delight to do thy will, O my God, thy Law is within my heart, Psal. 40.8.I delight to do thy will, Oh my God, thy Law is within my heart, Psalm 40.8.
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So it speaks the sinner more under the power of sin to delight in it than to do it:
So it speaks the sinner more under the power of since to delight in it than to do it:
av pn31 vvz dt n1 av-dc p-acp dt n1 pp-f n1 pc-acp vvi p-acp pn31 av pc-acp vdi pn31:
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The more of the affection there is in sin, the more ready will the sinner be to comply with every temptation which leads to it.
The more of the affection there is in since, the more ready will the sinner be to comply with every temptation which leads to it.
dt av-dc pp-f dt n1 pc-acp vbz p-acp n1, dt av-dc j vmb dt n1 vbb pc-acp vvi p-acp d n1 r-crq vvz p-acp pn31.
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Amor animae pondus; and it is the cunning of Satan to suit his baits to our corrupt appetites and vicious dispositions, he loves to take the advantage of wind and tide,Amor Spirits pondus; and it is the cunning of Satan to suit his baits to our corrupt appetites and vicious dispositions, he loves to take the advantage of wind and tide,
fw-la fw-la fw-la; cc pn31 vbz dt n-jn pp-f np1 pc-acp vvi po31 n2 p-acp po12 j n2 cc j n2, pns31 vvz pc-acp vvi dt n1 pp-f n1 cc n1,
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and when a man that delights in sin is tempted to sin, then he goes with wind and tide.
and when a man that delights in since is tempted to since, then he Goes with wind and tide.
cc c-crq dt n1 cst vvz p-acp n1 vbz vvn p-acp n1, cs pns31 vvz p-acp n1 cc n1.
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Nay in this case a sinner needs no temptation; his own vicious disposition will supply the place of a Tempter;
Nay in this case a sinner needs no temptation; his own vicious disposition will supply the place of a Tempter;
uh-x p-acp d n1 dt n1 vvz dx n1; po31 d j n1 vmb vvi dt n1 pp-f dt n1;
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for the more any sin obtains upon the affections, the more of the nature of a temptation doth it carry in it self.
for the more any since obtains upon the affections, the more of the nature of a temptation does it carry in it self.
p-acp dt av-dc d n1 vvz p-acp dt n2, dt av-dc pp-f dt n1 pp-f dt n1 vdz pn31 vvi p-acp pn31 n1.
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Every man is tempted when he is drawn away of his own lust, and inticed, NONLATINALPHABET he calls it NONLATINALPHABET, his proper lust, because though we have all a corrupt nature in common, Every man is tempted when he is drawn away of his own lust, and enticed, he calls it, his proper lust, Because though we have all a corrupt nature in Common,
d n1 vbz vvn c-crq pns31 vbz vvn av pp-f po31 d n1, cc vvd, pns31 vvz pn31, po31 j n1, c-acp cs pns12 vhb d dt j n1 p-acp j,
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yet every sinner hath a particular several inclination to this or that sin rooted in his nature more than to any other;
yet every sinner hath a particular several inclination to this or that since rooted in his nature more than to any other;
av d n1 vhz dt j j n1 p-acp d cc d n1 vvn p-acp po31 n1 av-dc cs p-acp d n-jn;
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and this is called his own lust. And how easily doth he consent when he is inticed by his own lust; he hath no power to resist or withstand;
and this is called his own lust. And how Easily does he consent when he is enticed by his own lust; he hath no power to resist or withstand;
cc d vbz vvn po31 d n1. cc c-crq av-j vdz pns31 vvi c-crq pns31 vbz vvn p-acp po31 d n1; pns31 vhz dx n1 pc-acp vvi cc vvi;
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for the more a man delights in sin, the more naturally his desires and vicious inclinations do run to it.
for the more a man delights in since, the more naturally his Desires and vicious inclinations do run to it.
p-acp dt n1 dt n1 vvz p-acp n1, dt av-dc av-j po31 n2 cc j n2 vdb vvi p-acp pn31.
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And therefore God charges it as a high degree of sinning, and makes it a great aggravation of sin, to delight and take pleasure in it.
And Therefore God charges it as a high degree of sinning, and makes it a great aggravation of since, to delight and take pleasure in it.
cc av np1 vvz pn31 p-acp dt j n1 pp-f vvg, cc vvz pn31 dt j n1 pp-f n1, pc-acp vvi cc vvi n1 p-acp pn31.
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They have chosen their own ways, (that is, bad) and their soul delights in their abominations, (that is, worse) Isai. 66.3.They have chosen their own ways, (that is, bad) and their soul delights in their abominations, (that is, Worse) Isaiah 66.3.
pns32 vhb vvn po32 d n2, (cst vbz, j) cc po32 n1 n2 p-acp po32 n2, (cst vbz, av-jc) np1 crd.
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And God aggravates the sinfulness of Antichrists followers by this, That they had pleasure in unrighteousness, 2 Thess. 2.12.
And God aggravates the sinfulness of Antichrists followers by this, That they had pleasure in unrighteousness, 2 Thess 2.12.
cc np1 vvz dt n1 pp-f np2 n2 p-acp d, cst pns32 vhd n1 p-acp n1, crd np1 crd.
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By all which the pleasures of sin appear to be forbidden pleasures, so that no man can injoy any one lust but he must resolve to controul God, to violate his Authority,
By all which the pleasures of since appear to be forbidden pleasures, so that no man can enjoy any one lust but he must resolve to control God, to violate his authority,
p-acp d r-crq dt n2 pp-f n1 vvi pc-acp vbi vvn n2, av cst dx n1 vmb vvi d crd n1 cc-acp pns31 vmb vvi pc-acp vvi np1, pc-acp vvi po31 n1,
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and break his Command, and he that breaks this hedge, a serpent will bite him, Eccles. 10.8.
and break his Command, and he that breaks this hedge, a serpent will bite him, Eccles. 10.8.
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But where are we forbid to take pleasure in Godliness? Are spiritual delights forbidden fruit? May not a man rejoyce in God? O yes! For
But where Are we forbid to take pleasure in Godliness? are spiritual delights forbidden fruit? May not a man rejoice in God? O yes! For
cc-acp q-crq vbr pns12 vvb pc-acp vvi n1 p-acp n1? vbr j n2 vvn n1? vmb xx dt n1 vvb p-acp np1? sy uh! p-acp
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1. This is so far from being forbidden as a sin, that it is commanded as a duty.
1. This is so Far from being forbidden as a since, that it is commanded as a duty.
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Delight thy self in the Lord, Psal. 37.4. Rejoyce in the Lord always, and again I say rejoyce, Phil. 4.4. 2. It is the true Character of a godly man:Delight thy self in the Lord, Psalm 37.4. Rejoice in the Lord always, and again I say rejoice, Philip 4.4. 2. It is the true Character of a godly man:
n1 po21 n1 p-acp dt n1, np1 crd. vvb p-acp dt n1 av, cc av pns11 vvb vvi, np1 crd. crd pn31 vbz dt j n1 pp-f dt j n1:
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His delight is in the law of the Lord, Psal. 1.2. I will delight my self in thy commandments which I have loved, Psal. 119.47. I delight in the law of God after the inner man, Rom. 7.22. This no unregenerate man can attain to:His delight is in the law of the Lord, Psalm 1.2. I will delight my self in thy Commandments which I have loved, Psalm 119.47. I delight in the law of God After the inner man, Rom. 7.22. This no unregenerate man can attain to:
po31 n1 vbz p-acp dt n1 pp-f dt n1, np1 crd. pns11 vmb vvi po11 n1 p-acp po21 n2 r-crq pns11 vhb vvn, np1 crd. pns11 vvb p-acp dt n1 pp-f np1 p-acp dt j n1, np1 crd. d dx j n1 vmb vvi p-acp:
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Will he delight himself in the Almighty? says Job of the Hypocrite, Chap. 27.10. He may do much, but this he cannot do.Will he delight himself in the Almighty? Says Job of the Hypocrite, Chap. 27.10. He may do much, but this he cannot do.
vmb pns31 vvi px31 p-acp dt j-jn? vvz n1 pp-f dt n1, np1 crd. pns31 vmb vdi av-d, cc-acp d pns31 vmbx vdi.
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He may pray, and read, and hear, and make profession of God; but he cannot delight in God.
He may pray, and read, and hear, and make profession of God; but he cannot delight in God.
pns31 vmb vvi, cc vvi, cc vvi, cc vvi n1 pp-f np1; cc-acp pns31 vmbx vvi p-acp np1.
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3. This makes us sharers in the very pleasures and joys of Saints and Angels in Heaven;
3. This makes us sharers in the very pleasures and Joys of Saints and Angels in Heaven;
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for the joy and pleasure of that state is in God and Holiness. 4. This shall have a sure reward.
for the joy and pleasure of that state is in God and Holiness. 4. This shall have a sure reward.
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Delight thy self in the Lord, and he shall give thee the desires of thy heart, Psal. 34.4. Thou shalt delight thy self in the Lord — and I will feed thee with the heritage of Jacob thy father, Isai. 58.14. Sometimes delight in God is required as a duty, but here it is promised as a reward.Delight thy self in the Lord, and he shall give thee the Desires of thy heart, Psalm 34.4. Thou shalt delight thy self in the Lord — and I will feed thee with the heritage of Jacob thy father, Isaiah 58.14. Sometime delight in God is required as a duty, but Here it is promised as a reward.
n1 po21 n1 p-acp dt n1, cc pns31 vmb vvi pno21 dt n2 pp-f po21 n1, np1 crd. pns21 vm2 vvi po21 n1 p-acp dt n1 — cc pns11 vmb vvi pno21 p-acp dt n1 pp-f np1 po21 n1, np1 crd. av vvb p-acp np1 vbz vvn p-acp dt n1, cc-acp av pn31 vbz vvn p-acp dt n1.
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So that here is a double reward promised to delighting in God. First, Such shall delight in God.
So that Here is a double reward promised to delighting in God. First, Such shall delight in God.
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They that make it their duty, it shall be their reward. As God sometimes punishes sin with sin, Hos. 8.11. which is a great punishment;
They that make it their duty, it shall be their reward. As God sometime Punishes since with since, Hos. 8.11. which is a great punishment;
pns32 d vvb pn31 po32 n1, pn31 vmb vbi po32 n1. p-acp np1 av vvz n1 p-acp n1, np1 crd. r-crq vbz dt j n1;
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so he rewards delight in God with delight in God, which is a great reward.
so he rewards delight in God with delight in God, which is a great reward.
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They shall find such rich consolations, such abundant sweetness and matter of satisfaction in God and his ways as shall fill the Soul with delight.
They shall find such rich consolations, such abundant sweetness and matter of satisfaction in God and his ways as shall fill the Soul with delight.
pns32 vmb vvi d j n2, d j n1 cc n1 pp-f n1 p-acp np1 cc po31 n2 c-acp vmb vvi dt n1 p-acp n1.
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Thy comforts delight my soul, Psal. 94.19. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures, Psal. 36.8. That is one reward promised.Thy comforts delight my soul, Psalm 94.19. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the river of thy pleasures, Psalm 36.8. That is one reward promised.
po21 n2 vvb po11 n1, np1 crd. pns32 vmb vbi av-j vvn p-acp dt n1 pp-f po21 n1, cc pns21 vm2 vvi pno32 vvi pp-f dt n1 pp-f po21 n2, np1 crd. cst vbz crd n1 vvn.
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Secondly, I will feed thee with the heritage of Jacob thy father.
Secondly, I will feed thee with the heritage of Jacob thy father.
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That is literally the blessings of the land of Canaan, given for an inheritance to him and his seed;
That is literally the blessings of the land of Canaan, given for an inheritance to him and his seed;
cst vbz av-j dt n2 pp-f dt n1 pp-f np1, vvn p-acp dt n1 p-acp pno31 cc po31 n1;
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but this being a Type of Heaven, therefore it is the glorious inheritance above that is chiefly intended.
but this being a Type of Heaven, Therefore it is the glorious inheritance above that is chiefly intended.
cc-acp d vbg dt n1 pp-f n1, av pn31 vbz dt j n1 p-acp d vbz av-jn vvn.
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So that these spiritual pleasures shall have a sure reward:
So that these spiritual pleasures shall have a sure reward:
av cst d j n2 vmb vhi dt j n1:
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And hence it appears, that though the pleasures of sin are forbidden fruit, yet the pleasures of holiness are not. They are lawful pleasures.
And hence it appears, that though the pleasures of since Are forbidden fruit, yet the pleasures of holiness Are not. They Are lawful pleasures.
cc av pn31 vvz, cst cs dt n2 pp-f n1 vbr vvn n1, av dt n2 pp-f n1 vbr xx. pns32 vbr j n2.
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Sixthly, The pleasures of sin are dangerous pleasures, full of danger.Sixthly, The pleasures of since Are dangerous pleasures, full of danger.
j, dt n2 pp-f n1 vbr j n2, j pp-f n1.
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What Solomon says of the Harlot, Her house inclines to death, and her paths to the dead, Prov. 2.18. is true of every sin;
What Solomon Says of the Harlot, Her house inclines to death, and her paths to the dead, Curae 2.18. is true of every since;
q-crq np1 vvz pp-f dt n1, po31 n1 vvz p-acp n1, cc po31 n2 p-acp dt j, np1 crd. vbz j pp-f d n1;
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it is a way that takes hold of hell and death: Never any went on in it but have miscarried.
it is a Way that Takes hold of hell and death: Never any went on in it but have miscarried.
pn31 vbz dt n1 cst vvz n1 pp-f n1 cc n1: av-x d vvd a-acp p-acp pn31 pc-acp vhi vvn.
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And what pleasure can there be in a way so full of danger? But in the pleasures of godliness there is no danger; no fear of miscarrying:
And what pleasure can there be in a Way so full of danger? But in the pleasures of godliness there is no danger; no Fear of miscarrying:
cc q-crq n1 vmb a-acp vbi p-acp dt n1 av j pp-f n1? cc-acp p-acp dt n2 pp-f n1 a-acp vbz dx n1; dx n1 pp-f vvg:
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An high way shall be there, and it shall be called the way of holiness, the way-faring men, an high Way shall be there, and it shall be called the Way of holiness, the wayfaring men,
dt j n1 vmb vbi a-acp, cc pn31 vmb vbi vvn dt n1 pp-f n1, dt j n2,
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though fools, shall not err therein, Isai. 35.8. Where there is life without death, there must needs be pleasure without danger;though Fools, shall not err therein, Isaiah 35.8. Where there is life without death, there must needs be pleasure without danger;
cs n2, vmb xx vvi av, np1 crd. c-crq pc-acp vbz n1 p-acp n1, pc-acp vmb av vbi n1 p-acp n1;
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and so it is here, In the way of righteousness is life, and in the pathway thereof there is no death.
and so it is Here, In the Way of righteousness is life, and in the pathway thereof there is no death.
cc av pn31 vbz av, p-acp dt n1 pp-f n1 vbz n1, cc p-acp dt n1 av pc-acp vbz dx n1.
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O what dangers do men run into for the pleasures of sin! dangers of Soul and body, dangers of present judgment and eternal torment;
Oh what dangers do men run into for the pleasures of since! dangers of Soul and body, dangers of present judgement and Eternal torment;
uh q-crq n2 vdb n2 vvi p-acp p-acp dt n2 pp-f n1! n2 pp-f n1 cc n1, n2 pp-f j n1 cc j n1;
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but here is pleasure without danger. Seventhly, The pleasures of sin are disturbed pleasures;
but Here is pleasure without danger. Seventhly, The pleasures of since Are disturbed pleasures;
cc-acp av vbz n1 p-acp n1. crd, dt n2 pp-f n1 vbr vvn n2;
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the smarting reflections and checks of Conscience do greatly interrupt the free injoyment of sins delights.
the smarting reflections and Checks of Conscience do greatly interrupt the free enjoyment of Sins delights.
dt j-vvg n2 cc n2 pp-f n1 vdb av-j vvi dt j n1 pp-f n2 n2.
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There are but few sinners but their pleasures in sin are attended with an upbraiding Conscience.
There Are but few Sinners but their pleasures in since Are attended with an upbraiding Conscience.
pc-acp vbr p-acp d n2 p-acp po32 n2 p-acp n1 vbr vvn p-acp dt vvg n1.
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The best part of a natural man is his Conscience; when will and affections are wholly for lust, Conscience many times takes part with God;
The best part of a natural man is his Conscience; when will and affections Are wholly for lust, Conscience many times Takes part with God;
dt js n1 pp-f dt j n1 vbz po31 n1; c-crq n1 cc n2 vbr av-jn p-acp n1, n1 d n2 vvz n1 p-acp np1;
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when affections intice, conscience troubles, and gives such an amazing prospect of the dreadful consequences of sin,
when affections entice, conscience Troubles, and gives such an amazing prospect of the dreadful consequences of since,
c-crq n2 vvb, n1 vvz, cc vvz d dt j-vvg n1 pp-f dt j n2 pp-f n1,
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as doth very much abate its pleasures, and imbitter its sweetness: Nay, many have been in great troubles and horrors for sin upon this account;
as does very much abate its pleasures, and embitter its sweetness: Nay, many have been in great Troubles and horrors for since upon this account;
c-acp vdz av av-d vvi po31 n2, cc jc po31 n1: uh-x, d vhb vbn p-acp j n2 cc n2 p-acp n1 p-acp d n1;
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the gnawings of this worm within have been such, as have utterly extinguished the pleasures of sin for the present:
the gnawings of this worm within have been such, as have utterly extinguished the pleasures of since for the present:
dt n2-vvg pp-f d n1 p-acp vhi vbn d, c-acp vhb av-j vvn dt n2 pp-f n1 p-acp dt j:
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Conscience reflects guilt, guilt causes fear, and fear hath torment, 1 John 4.18. And in this case the pain of sin is far more than the pleasure;
Conscience reflects guilt, guilt Causes Fear, and Fear hath torment, 1 John 4.18. And in this case the pain of since is Far more than the pleasure;
n1 vvz n1, n1 vvz n1, cc n1 vhz n1, vvn np1 crd. cc p-acp d n1 dt n1 pp-f n1 vbz av-j av-dc cs dt n1;
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for no man can act with much pleasure against the checks of his own conscience.
for no man can act with much pleasure against the Checks of his own conscience.
p-acp dx n1 vmb vvi p-acp d n1 p-acp dt n2 pp-f po31 d n1.
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And therefore many have been forced to find out ways to quiet conscience, or at least to silence its clamors, that they may have a more free and undisturbed injoyment of their lusts;
And Therefore many have been forced to find out ways to quiet conscience, or At least to silence its clamours, that they may have a more free and undisturbed enjoyment of their Lustiest;
cc av d vhb vbn vvn pc-acp vvi av n2 p-acp j-jn n1, cc p-acp ds pc-acp vvi po31 n2, cst pns32 vmb vhi dt av-dc j cc j n1 pp-f po32 n2;
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and this is that which hath made so many Hypocrites both among Papists and Protestants, taking up a little outside devotion,
and this is that which hath made so many Hypocrites both among Papists and Protestants, taking up a little outside devotion,
cc d vbz d r-crq vhz vvn av d n2 av-d p-acp njp2 cc n2, vvg a-acp dt j n1-an n1,
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and taling over a few prayers to God, and then thinking this a full amends to him for what is past,
and taling over a few Prayers to God, and then thinking this a full amends to him for what is past,
cc vvg p-acp dt d n2 p-acp np1, cc av vvg d dt j n2 p-acp pno31 p-acp r-crq vbz j,
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and so sin upon a new score.
and so sin upon a new score.
cc av vvb p-acp dt j n1.
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Lust can't be freely injoyed unless conscience is silent, conscience will not be silent unless God be some way owned;
Lust can't be freely enjoyed unless conscience is silent, conscience will not be silent unless God be Some Way owned;
n1 vmb|pn31 vbi av-j vvn cs n1 vbz j, n1 vmb xx vbi j cs np1 vbb d n1 vvd;
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and hence, though the sinner in his heart hates God, and the life of God,
and hence, though the sinner in his heart hates God, and the life of God,
cc av, cs dt n1 p-acp po31 n1 vvz np1, cc dt n1 pp-f np1,
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yet he is forced to mingle somewhat of the practice of devotion with a vicious conversation, that he may at once injoy the sweet of his lusts,
yet he is forced to mingle somewhat of the practice of devotion with a vicious Conversation, that he may At once enjoy the sweet of his Lustiest,
av pns31 vbz vvn pc-acp vvi av pp-f dt n1 pp-f n1 p-acp dt j n1, cst pns31 vmb p-acp a-acp vvi dt j pp-f po31 n2,
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and yet quiet a quarrelling conscience.
and yet quiet a quarreling conscience.
cc av j-jn dt vvg n1.
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Or if custom in sin and a seared conscience have worn out the sense of such checks and regrets, the case is so much the worse:
Or if custom in since and a seared conscience have worn out the sense of such Checks and regrets, the case is so much the Worse:
cc cs n1 p-acp n1 cc dt j-vvn n1 vhb vvn av dt n1 pp-f d n2 cc n2-jn, dt n1 vbz av av-d dt av-jc:
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where-ever sin is practised, and conscience not pained, the man is dead; past life, and past hope.
wherever since is practised, and conscience not pained, the man is dead; passed life, and past hope.
j n1 vbz vvn, cc n1 xx vvn, dt n1 vbz j; p-acp n1, cc j n1.
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Dr. Preston relates of one in Cambridge that falling into a great sin, his conscience was troubled,
Dr. Preston relates of one in Cambridge that falling into a great since, his conscience was troubled,
n1 np1 vvz pp-f crd p-acp np1 cst vvg p-acp dt j n1, po31 n1 vbds vvn,
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but having this temptation upon him, That if he did the same sin again, his conscience would trouble him no more;
but having this temptation upon him, That if he did the same since again, his conscience would trouble him no more;
cc-acp vhg d n1 p-acp pno31, cst cs pns31 vdd dt d n1 av, po31 n1 vmd vvi pno31 av-dx av-dc;
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he complied with the temptation, and ran into the same sin again;
he complied with the temptation, and ran into the same since again;
pns31 vvn p-acp dt n1, cc vvd p-acp dt d n1 av;
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after which his conscience was silent, and from that time he went on in his lusts without trouble or controul.
After which his conscience was silent, and from that time he went on in his Lustiest without trouble or control.
p-acp r-crq po31 n1 vbds j, cc p-acp d n1 pns31 vvd a-acp p-acp po31 n2 p-acp n1 cc vvi.
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But the pleasures of godliness are undisturbed pleasures: Her ways are ways of pleasantness, and all her paths are peace, Prov. 3.17. The sinner hath pleasure but no peace, but in the ways of God the good man hath pleasure and peace.
But the pleasures of godliness Are undisturbed pleasures: Her ways Are ways of pleasantness, and all her paths Are peace, Curae 3.17. The sinner hath pleasure but no peace, but in the ways of God the good man hath pleasure and peace.
p-acp dt n2 pp-f n1 vbr j n2: po31 n2 vbr n2 pp-f n1, cc d po31 n2 vbr n1, np1 crd. dt n1 vhz n1 p-acp dx n1, cc-acp p-acp dt n2 pp-f np1 dt j n1 vhz n1 cc n1.
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And it must needs be sweet where pleasure is attended with peace. There is a twofold peace that doth attend the life of godliness, peace supernal, and peace internal: The one is a peace between God and Conscience:
And it must needs be sweet where pleasure is attended with peace. There is a twofold peace that does attend the life of godliness, peace supernal, and peace internal: The one is a peace between God and Conscience:
cc pn31 vmb av vbi j c-crq n1 vbz vvn p-acp n1. pc-acp vbz dt j n1 cst vdz vvi dt n1 pp-f n1, n1 j, cc n1 j: dt pi vbz dt n1 p-acp np1 cc n1:
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The other is a peace between conscience and a mans self.
The other is a peace between conscience and a men self.
dt n-jn vbz dt n1 p-acp n1 cc dt ng1 n1.
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And where this peace is, the pleasure of the Soul must needs be an uninterrupted pleasure.
And where this peace is, the pleasure of the Soul must needs be an uninterrupted pleasure.
cc c-crq d n1 vbz, dt n1 pp-f dt n1 vmb av vbi dt j-vvn n1.
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Great peace have they that love thy Law, and nothing shall offend them, Psal. 119.165. Eighthly, The pleasures of sin are distracting pleasures, and this arises from the contrariety of one lust to another.Great peace have they that love thy Law, and nothing shall offend them, Psalm 119.165. Eighthly, The pleasures of since Are distracting pleasures, and this arises from the contrariety of one lust to Another.
j n1 vhb pns32 d vvb po21 n1, cc pix vmb vvi pno32, np1 crd. j, dt n2 pp-f n1 vbr n-vvg n2, cc d vvz p-acp dt n1 pp-f crd n1 p-acp j-jn.
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As all sins are contrary to grace, so some sins are repugnant and contrary one to another.
As all Sins Are contrary to grace, so Some Sins Are repugnant and contrary one to Another.
p-acp d n2 vbr j-jn p-acp n1, av d n2 vbr j cc j-jn pi p-acp n-jn.
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Therefore you read of serving divers or differing lusts, NONLATINALPHABET, and from the repugnant commands of differing lusts the service of sin must needs fill the mind with distraction,
Therefore you read of serving diverse or differing Lustiest,, and from the repugnant commands of differing Lustiest the service of since must needs fill the mind with distraction,
av pn22 vvb pp-f vvg j cc vvg n2,, cc p-acp dt j n2 pp-f vvg n2 dt n1 pp-f n1 vmb av vvi dt n1 p-acp n1,
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for in gratifying one lust the sinner displeases another; if he serves pride he displeases covetousness, &c.
for in gratifying one lust the sinner displeases Another; if he serves pride he displeases covetousness, etc.
c-acp p-acp vvg crd n1 dt n1 vvz j-jn; cs pns31 vvz n1 pns31 vvz n1, av
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But now in Religion there is nothing contrary.
But now in Religion there is nothing contrary.
cc-acp av p-acp n1 a-acp vbz pix j-jn.
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Virtutes sunt inter se connexae, there is a delightful harmony and correspondence among all the graces of the Spirit;Virtues sunt inter se connexae, there is a delightful harmony and correspondence among all the graces of the Spirit;
n2 fw-la fw-la fw-la fw-la, a-acp vbz dt j n1 cc n1 p-acp d dt n2 pp-f dt n1;
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he that acts one grace doth not contradict another, because of the harmony that is between them;
he that acts one grace does not contradict Another, Because of the harmony that is between them;
pns31 cst vvz crd n1 vdz xx vvi j-jn, c-acp pp-f dt n1 cst vbz p-acp pno32;
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and this makes the pleasure of godliness greater than the pleasure of sin can be, because it is a pleasure without distraction.
and this makes the pleasure of godliness greater than the pleasure of since can be, Because it is a pleasure without distraction.
cc d vvz dt n1 pp-f n1 jc cs dt n1 pp-f n1 vmb vbi, c-acp pn31 vbz dt n1 p-acp n1.
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Indeed the mind may be, (and too often is) distracted from the efficacy of indwelling lusts;
Indeed the mind may be, (and too often is) distracted from the efficacy of indwelling Lustiest;
np1 dt n1 vmb vbi, (cc av av vbz) j-vvn p-acp dt n1 pp-f j-vvg n2;
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but not from any contrariety in the graces of the Spirit, for one duty forwards another,
but not from any contrariety in the graces of the Spirit, for one duty forward Another,
cc-acp xx p-acp d n1 p-acp dt n2 pp-f dt n1, p-acp crd n1 av-j j-jn,
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and helps another, and makes another the more easie. Ninthly, The pleasures of sin are wasting and expensive pleasures;
and helps Another, and makes Another the more easy. Ninthly, The pleasures of since Are wasting and expensive pleasures;
cc vvz j-jn, cc vvz j-jn dt n1 j. ord, dt n2 pp-f n1 vbr vvg cc j n2;
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they waste the strength of the sinner;
they waste the strength of the sinner;
pns32 vvb dt n1 pp-f dt n1;
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And thou mourn at the last day when thy flesh and thy body are consumed, Prov. 5.11. They waste the estate, sin is a very chargeable thing;And thou mourn At the last day when thy Flesh and thy body Are consumed, Curae 5.11. They waste the estate, since is a very chargeable thing;
cc pns21 vvi p-acp dt ord n1 c-crq po21 n1 cc po21 n1 vbr vvn, np1 crd. pns32 vvb dt n1, n1 vbz dt av j n1;
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it cannot be maintained without great cost:
it cannot be maintained without great cost:
pn31 vmbx vbi vvn p-acp j n1:
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Some mens lusts cost them more in a day than their families do in a year;
some men's Lustiest cost them more in a day than their families do in a year;
d ng2 n2 vvd pno32 dc p-acp dt n1 cs po32 n2 vdb p-acp dt n1;
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many a man starves his wife and children to feed his lusts; and many a wife robs her husband to gratifie her lusts;
many a man starves his wife and children to feed his Lustiest; and many a wife robs her husband to gratify her Lustiest;
d dt n1 vvz po31 n1 cc n2 pc-acp vvi po31 n2; cc d dt n1 vvz po31 n1 pc-acp vvi po31 n2;
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and by this means many a fair Estate hath been brought to a morsel of bread.
and by this means many a fair Estate hath been brought to a morsel of bred.
cc p-acp d n2 d dt j n1 vhz vbn vvn p-acp dt n1 pp-f n1.
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But the pleasures of godliness are not so; they neither waste the strength nor the estate.
But the pleasures of godliness Are not so; they neither waste the strength nor the estate.
p-acp dt n2 pp-f n1 vbr xx av; pns32 dx n1 dt n1 ccx dt n1.
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Not the strength, for though the youth faint and be weary, and the young men utterly fail, yet they that wait upon the Lord shall renew their strength, they shall run and not be weary, they shall walk and not faint, Isai. 40.30, 31.
Not the strength, for though the youth faint and be weary, and the young men utterly fail, yet they that wait upon the Lord shall renew their strength, they shall run and not be weary, they shall walk and not faint, Isaiah 40.30, 31.
xx dt n1, c-acp cs dt n1 j cc vbi j, cc dt j n2 av-j vvi, av pns32 cst vvb p-acp dt n1 vmb vvi po32 n1, pns32 vmb vvi cc xx vbi j, pns32 vmb vvi cc xx j, np1 crd, crd
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Nor the estate, for though Religion calls for open-handedness, and honouring God with our substance; yet it calls but for a part, unless in extraordinary cases; but lust will have all:
Nor the estate, for though Religion calls for open-handedness, and honouring God with our substance; yet it calls but for a part, unless in extraordinary cases; but lust will have all:
ccx dt n1, c-acp cs n1 vvz p-acp j, cc vvg np1 p-acp po12 n1; av pn31 vvz p-acp p-acp dt n1, cs p-acp j n2; cc-acp n1 vmb vhi d:
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it is like the horsleech that always crys, Give, give; it is never satisfied. One lust is more chargeable to a sinner to maintain,
it is like the horseleech that always cries, Give, give; it is never satisfied. One lust is more chargeable to a sinner to maintain,
pn31 vbz av-j dt n1 cst av vvz, vvb, vvb; pn31 vbz av vvn. crd n1 vbz av-dc j p-acp dt n1 pc-acp vvi,
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than all the graces of the Spirit are to a Believer.
than all the graces of the Spirit Are to a Believer.
cs d dt n2 pp-f dt n1 vbr p-acp dt n1.
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Godliness never wasted any man, but one lust hath consumed many, Estate, and Body, and Soul, and all.
Godliness never wasted any man, but one lust hath consumed many, Estate, and Body, and Soul, and all.
n1 av-x vvd d n1, cc-acp crd n1 vhz vvn d, n1, cc n1, cc n1, cc d.
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Tenthly, The pleasures of sin are confuted pleasures. The Word of God confutes them, it calls them folly, Prov. 15.21. madness, Eccles. 2.2. vexation of spirit, Eccles. 1.14. lying vanities, Jon. 2.8. Good men have confuted them;Tenthly, The pleasures of since Are confuted pleasures. The Word of God confutes them, it calls them folly, Curae 15.21. madness, Eccles. 2.2. vexation of Spirit, Eccles. 1.14. lying vanities, Jon. 2.8. Good men have confuted them;
ord, dt n2 pp-f n1 vbr vvn n2. dt n1 pp-f np1 vvz pno32, pn31 vvz pno32 n1, np1 crd. n1, np1 crd. n1 pp-f n1, np1 crd. vvg n2, np1 crd. j n2 vhb vvn pno32;
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by renouncing and disclaiming them, espousing the worst of Religion rather than the best of sin:
by renouncing and disclaiming them, espousing the worst of Religion rather than the best of since:
p-acp vvg cc vvg pno32, vvg dt js pp-f n1 av-c cs dt js pp-f n1:
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Chusing rather to suffer affliction with the people of God than to injoy the pleasures of sin for a season. Heb. 11.25. Wicked men have confuted them; sometimes upon a dying bed; sometimes under convictions.Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of since for a season. Hebrew 11.25. Wicked men have confuted them; sometime upon a dying Bed; sometime under convictions.
vvg av-c pc-acp vvi n1 p-acp dt n1 pp-f np1 cs pc-acp vvi dt n2 pp-f n1 p-acp dt n1. np1 crd. j n2 vhb vvn pno32; av p-acp dt j-vvg n1; av p-acp n2.
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Oh how have they cryed out then against the accursed pleasures of sin; and of the folly and madness of their hearts for delighting in such swinish lusts.
O how have they cried out then against the accursed pleasures of since; and of the folly and madness of their hearts for delighting in such swinish Lustiest.
uh q-crq vhb pns32 vvd av av p-acp dt j-vvn n2 pp-f n1; cc pp-f dt n1 cc n1 pp-f po32 n2 p-acp vvg p-acp d j n2.
(12) chapter (DIV2)
591
Page 215
2560
Luther says, one drop of an evil conscience swalloweth up a whole Sea of worldly joy . Luther Says, one drop of an evil conscience swalloweth up a Whole Sea of worldly joy.
np1 vvz, crd n1 pp-f dt j-jn n1 vvz a-acp dt j-jn n1 pp-f j n1.
(12) chapter (DIV2)
591
Page 215
2561
So that the pleasures of sin have had many confutations. But whoever confuted the pleasures of godliness? The Word of God never did;
So that the pleasures of since have had many confutations. But whoever confuted the pleasures of godliness? The Word of God never did;
av cst dt n2 pp-f n1 vhb vhn d n2. cc-acp r-crq vvn dt n2 pp-f n1? dt n1 pp-f np1 av-x vdd;
(12) chapter (DIV2)
591
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no, that commends and ratifies them: Her ways are ways of pleasantness, Prov. 3.17. Good men never did;
no, that commends and Ratifies them: Her ways Are ways of pleasantness, Curae 3.17. Good men never did;
uh-dx, cst vvz cc vvz pno32: po31 n2 vbr n2 pp-f n1, np1 crd. j n2 av-x vdd;
(12) chapter (DIV2)
592
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no, they justifie them, and that living and dying: Wisdom is justified of her children, Mat. 11.19. The enemies of godliness never did, nor could;
no, they justify them, and that living and dying: Wisdom is justified of her children, Mathew 11.19. The enemies of godliness never did, nor could;
uh-dx, pns32 vvb pno32, cc d vvg cc vvg: n1 vbz vvn pp-f po31 n2, np1 crd. dt n2 pp-f n1 av-x vdd, ccx vmd;
(12) chapter (DIV2)
592
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2564
they may reproach and scoff at the ways of God, but confute them they cannot. Eleventhly, The pleasures of sin are depending upon the creature:
they may reproach and scoff At the ways of God, but confute them they cannot. Eleventhly, The pleasures of since Are depending upon the creature:
pns32 vmb vvi cc n1 p-acp dt n2 pp-f np1, cc-acp vvi pno32 pns32 vmbx. ord, dt n2 pp-f n1 vbr vvg p-acp dt n1:
(12) chapter (DIV2)
592
Page 215
2565
a man must keep up a communion with carnal objects to maintain them. But the pleasures of godliness are independent;
a man must keep up a communion with carnal objects to maintain them. But the pleasures of godliness Are independent;
dt n1 vmb vvi a-acp dt n1 p-acp j n2 pc-acp vvi pno32. p-acp dt n2 pp-f n1 vbr j-jn;
(12) chapter (DIV2)
593
Page 215
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that is, as to the creature; the Soul need not be beholden to any creature whatever to support and feed them; they flow from God himself.
that is, as to the creature; the Soul need not be beholden to any creature whatever to support and feed them; they flow from God himself.
d vbz, c-acp p-acp dt n1; dt n1 vvb xx vbi vvi p-acp d n1 r-crq pc-acp vvi cc vvi pno32; pns32 vvb p-acp np1 px31.
(12) chapter (DIV2)
594
Page 215
2567
In the pleasures of sin the creature lets out it self, but in the pleasure of holiness God lets out himself,
In the pleasures of since the creature lets out it self, but in the pleasure of holiness God lets out himself,
p-acp dt n2 pp-f n1 dt n1 vvz av pn31 n1, cc-acp p-acp dt n1 pp-f n1 np1 vvb|pno12 av px31,
(12) chapter (DIV2)
594
Page 215
2568
and all the creatures in the world cannot let out so much sweetness as God, nor such kind of sweetness as God doth.
and all the creatures in the world cannot let out so much sweetness as God, nor such kind of sweetness as God does.
cc d dt n2 p-acp dt n1 vmbx vvi av av d n1 c-acp np1, ccx d n1 pp-f n1 c-acp np1 vdz.
(12) chapter (DIV2)
594
Page 215
2569
The creature communicates but to sense, but God communicates to the Soul.
The creature communicates but to sense, but God communicates to the Soul.
dt n1 n2 cc-acp p-acp n1, cc-acp np1 n2 p-acp dt n1
(12) chapter (DIV2)
594
Page 215
2570
Twelfthly, The pleasures of sin are unsatisfying pleasures, and needs they must, because they are unsuitable and disproportioned to the Soul, which is a Spirit;Twelfthly, The pleasures of since Are unsatisfying pleasures, and needs they must, Because they Are unsuitable and disproportioned to the Soul, which is a Spirit;
ord, dt n2 pp-f n1 vbr vvg n2, cc av pns32 vmb, c-acp pns32 vbr j cc vvn p-acp dt n1, r-crq vbz dt n1;
(12) chapter (DIV2)
595
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2571
whereas the pleasures of sin are suited to sense and flesh.
whereas the pleasures of since Are suited to sense and Flesh.
cs dt n2 pp-f n1 vbr vvn p-acp n1 cc n1.
(12) chapter (DIV2)
595
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2572
So that you may as soon make up a number with only cyphers, or make a meal of a shadow,
So that you may as soon make up a number with only ciphers, or make a meal of a shadow,
av cst pn22 vmb a-acp av vvi a-acp dt n1 p-acp j n2, cc vvi dt n1 pp-f dt n1,
(12) chapter (DIV2)
595
Page 216
2573
as feed rational Spirits with sinful pleasures.
as feed rational Spirits with sinful pleasures.
c-acp vvb j n2 p-acp j n2.
(12) chapter (DIV2)
595
Page 216
2574
And this is the reason why the Soul makes such frequent diversions in its pursuit of carnal delights,
And this is the reason why the Soul makes such frequent diversions in its pursuit of carnal delights,
cc d vbz dt n1 c-crq dt n1 vvz d j n2 p-acp po31 n1 pp-f j n2,
(12) chapter (DIV2)
596
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2575
and goes from one pleasure to another; it is not because it is better, but because it is new.
and Goes from one pleasure to Another; it is not Because it is better, but Because it is new.
cc vvz p-acp crd n1 p-acp j-jn; pn31 vbz xx c-acp pn31 vbz jc, cc-acp c-acp pn31 vbz j.
(12) chapter (DIV2)
596
Page 216
2576
Affectation of variety proceeds only from sense of want, and is a confession upon tryal that there is not in such an injoyment what was expected.
Affectation of variety proceeds only from sense of want, and is a Confessi upon trial that there is not in such an enjoyment what was expected.
n1 pp-f n1 vvz av-j p-acp n1 pp-f n1, cc vbz dt n1 p-acp n1 cst pc-acp vbz xx p-acp d dt n1 r-crq vbds vvn.
(12) chapter (DIV2)
596
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2577
But the pleasures of godliness are satisfying pleasures, Psal. 36.8. They shall be abundantly satisfied with the fatness of thy house;
But the pleasures of godliness Are satisfying pleasures, Psalm 36.8. They shall be abundantly satisfied with the fatness of thy house;
p-acp dt n2 pp-f n1 vbr vvg n2, np1 crd. pns32 vmb vbi av-j vvn p-acp dt n1 pp-f po21 n1;
(12) chapter (DIV2)
597
Page 216
2578
how so? thou shalt make them drink of the river of thy pleasures: and he that drinks of this river cannot but be satisfied, and satisfied abundantly:
how so? thou shalt make them drink of the river of thy pleasures: and he that drinks of this river cannot but be satisfied, and satisfied abundantly:
c-crq av? pns21 vm2 vvi pno32 vvi pp-f dt n1 pp-f po21 n2: cc pns31 cst vvz pp-f d n1 vmbx p-acp vbi vvn, cc vvn av-j:
(12) chapter (DIV2)
597
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2579
He that drinks of the water I shall give him shall never thirst more , John 4.14. The Soul takes up with these divine refreshments, and looks no farther; He that drinks of the water I shall give him shall never thirst more, John 4.14. The Soul Takes up with these divine refreshments, and looks no farther;
pns31 cst vvz pp-f dt n1 pns11 vmb vvi pno31 vmb av-x vvi dc, np1 crd. dt n1 vvz a-acp p-acp d j-jn n2, cc vvz dx av-jc;
(12) chapter (DIV2)
597
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2580
it crys out with Jacob; I have enough, Gen. 33.11. Thirteenthly, The pleasures of sin are short and transient.
it cries out with Jacob; I have enough, Gen. 33.11. Thirteenthly, The pleasures of since Are short and Transient.
pn31 vvz av p-acp np1; pns11 vhb av-d, np1 crd. ord, dt n2 pp-f n1 vbr j cc j.
(12) chapter (DIV2)
597
Page 216
2581
They are not only vain but vanishing. The wicked mans prosperity is compared to a candle;
They Are not only vain but vanishing. The wicked men Prosperity is compared to a candle;
pns32 vbr xx av-j j p-acp vvg. dt j ng1 n1 vbz vvn p-acp dt n1;
(12) chapter (DIV2)
598
Page 216
2582
now how soon is the candle of the wicked put out, Prov. 24.20.
now how soon is the candle of the wicked put out, Curae 24.20.
av q-crq av vbz dt n1 pp-f dt j vvd av, np1 crd.
(12) chapter (DIV2)
598
Page 216
2583
Therefore the triumphing of the wicked is said to be short, and the joy of the hypocrite but for a moment, Job 20.5. This was one reason why Moses (and it was when he was grown to years of discretion too, Heb. 11.24, 25.) chose to suffer affliction with the people of God, rather than to injoy the pleasures of sin, because they were but for a season, but momentany.
Therefore the triumphing of the wicked is said to be short, and the joy of the hypocrite but for a moment, Job 20.5. This was one reason why Moses (and it was when he was grown to Years of discretion too, Hebrew 11.24, 25.) chosen to suffer affliction with the people of God, rather than to enjoy the pleasures of since, Because they were but for a season, but momentany.
av dt vvg pp-f dt j vbz vvd pc-acp vbi j, cc dt n1 pp-f dt n1 cc-acp p-acp dt n1, n1 crd. d vbds crd n1 c-crq np1 (cc pn31 vbds c-crq pns31 vbds vvn p-acp n2 pp-f n1 av, np1 crd, crd) vvd pc-acp vvi n1 p-acp dt n1 pp-f np1, av-c cs pc-acp vvi dt n2 pp-f n1, c-acp pns32 vbdr cc-acp p-acp dt n1, p-acp n1.
(12) chapter (DIV2)
598
Page 217
2584
Therefore fitly compared to the crackling of thorns under a pot, Eccles. 7.6. much noise, but little heat, and soon extinct.
Therefore fitly compared to the crackling of thorns under a pot, Eccles. 7.6. much noise, but little heat, and soon extinct.
av av-j vvn p-acp dt n-vvg pp-f n2 p-acp dt n1, np1 crd. d n1, cc-acp j n1, cc av j.
(12) chapter (DIV2)
598
Page 217
2585
O what pleasure did the rich man take in his abundance!
O what pleasure did the rich man take in his abundance!
sy q-crq n1 vdd dt j n1 vvi p-acp po31 n1!
(12) chapter (DIV2)
598
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but how long did it last? He reckoned upon many years; but it did not continue many hours.
but how long did it last? He reckoned upon many Years; but it did not continue many hours.
cc-acp q-crq av-j vdd pn31 ord? pns31 vvd p-acp d n2; p-acp pn31 vdd xx vvi d n2.
(12) chapter (DIV2)
598
Page 217
2587
Thou fool, this night shall thy soul be required of thee, Luke 12.20. It is impossible that the pleasure of sin should last long when the life of the sinner is so short.Thou fool, this night shall thy soul be required of thee, Lycia 12.20. It is impossible that the pleasure of since should last long when the life of the sinner is so short.
pns21 n1, d n1 vmb po21 n1 vbi vvn pp-f pno21, av crd. pn31 vbz j cst dt n1 pp-f n1 vmd vvi av-j c-crq dt n1 pp-f dt n1 vbz av j.
(12) chapter (DIV2)
598
Page 217
2588
Indeed many times the sinner out-lives all his joys and delights; they tarry not till he dies from them, but they die from him:
Indeed many times the sinner outlives all his Joys and delights; they tarry not till he die from them, but they die from him:
np1 d n2 dt n1 vvz d po31 n2 cc n2; pns32 vvb xx c-acp pns31 vvz p-acp pno32, cc-acp pns32 vvb p-acp pno31:
(12) chapter (DIV2)
599
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sometimes pining diseases, sometimes continued crosses, sometimes a worm in the conscience extinguish these joys, and they are never kindled more.
sometime pining diseases, sometime continued Crosses, sometime a worm in the conscience extinguish these Joys, and they Are never kindled more.
av vvg n2, av vvd n2, av dt n1 p-acp dt n1 vvb d n2, cc pns32 vbr av-x vvn av-dc.
(12) chapter (DIV2)
599
Page 217
2590
But if none of these do, to be sure death doth: for when that once comes, then farewel the pleasures of sin for ever.
But if none of these doe, to be sure death does: for when that once comes, then farewell the pleasures of since for ever.
p-acp cs pi pp-f d n1, pc-acp vbi j n1 vdz: c-acp c-crq d a-acp vvz, cs n1 dt n2 pp-f n1 c-acp av.
(12) chapter (DIV2)
599
Page 217
2591
Hell is too hot a Climate for wanton delights to live in;
Hell is too hight a Climate for wanton delights to live in;
n1 vbz av j dt n1 p-acp j-jn n2 pc-acp vvi p-acp;
(12) chapter (DIV2)
599
Page 217
2592
sin shall be so far from affording delight there, that the remembrance of it shall greaten their torment.
since shall be so Far from affording delight there, that the remembrance of it shall greaten their torment.
n1 vmb vbi av av-j p-acp vvg n1 a-acp, cst dt n1 pp-f pn31 vmb vvi po32 n1.
(12) chapter (DIV2)
599
Page 217
2593
And therefore if the pleasures of sin do not die from us, yet we are sure to die from them;
And Therefore if the pleasures of since do not die from us, yet we Are sure to die from them;
cc av cs dt n2 pp-f n1 vdb xx vvi p-acp pno12, av pns12 vbr j pc-acp vvi p-acp pno32;
(12) chapter (DIV2)
599
Page 217
2594
as Pope Adrian said to his Soul when expiring: Quae nunc abibis in loca? Nec ut soles dabis jocos.
as Pope Adrian said to his Soul when expiring: Quae nunc abibis in loca? Nec ut soles Dabis jocos.
c-acp n1 np1 vvd p-acp po31 n1 c-crq j-vvg: fw-la fw-la fw-la fw-la fw-mi? fw-la fw-la n2 fw-la fw-la.
(12) chapter (DIV2)
599
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2595
Thou art now going where there is no pleasure to be found. But now the pleasure of godliness is durable pleasure:
Thou art now going where there is no pleasure to be found. But now the pleasure of godliness is durable pleasure:
pns21 vb2r av vvg c-crq pc-acp vbz dx n1 pc-acp vbi vvn. p-acp av dt n1 pp-f n1 vbz j n1:
(12) chapter (DIV2)
599
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it is not transient and fading.
it is not Transient and fading.
pn31 vbz xx j cc j-vvg.
(12) chapter (DIV2)
600
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2597
It is not water from a fading brook, but from a river whose springs fail not.
It is not water from a fading brook, but from a river whose springs fail not.
pn31 vbz xx n1 p-acp dt j-vvg n1, cc-acp p-acp dt n1 rg-crq n2 vvb xx.
(12) chapter (DIV2)
600
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2598
Therefore the Holy Ghost had no sooner said, Thou shalt make them drink of the river of thy pleasures, Psal. 36.8. but he presently adds in the next verse, For with thee is the fountain of life.
Therefore the Holy Ghost had no sooner said, Thou shalt make them drink of the river of thy pleasures, Psalm 36.8. but he presently adds in the next verse, For with thee is the fountain of life.
av dt j n1 vhd av-dx av-c vvn, pns21 vm2 vvi pno32 vvi pp-f dt n1 pp-f po21 n2, np1 crd. cc-acp pns31 av-j vvz p-acp dt ord n1, p-acp p-acp pno21 vbz dt n1 pp-f n1.
(12) chapter (DIV2)
600
Page 218
2599
A fountain is always running, and yet is never exhausted.
A fountain is always running, and yet is never exhausted.
dt n1 vbz av vvg, cc av vbz av-x vvn.
(12) chapter (DIV2)
600
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2600
The river of pleasures which godliness affords, is fed from a fountain that is overflowing and ever flowing.
The river of pleasures which godliness affords, is fed from a fountain that is overflowing and ever flowing.
dt n1 pp-f n2 r-crq n1 vvz, vbz vvn p-acp dt n1 cst vbz vvg cc av vvg.
(12) chapter (DIV2)
600
Page 218
2601
Fourteenthly, The pleasures of sin have a sad end. There is a sting in the tail of them;Fourteenthly, The pleasures of since have a sad end. There is a sting in the tail of them;
crd, dt n2 pp-f n1 vhb dt j n1. pc-acp vbz dt n1 p-acp dt n1 pp-f pno32;
(12) chapter (DIV2)
601
Page 218
2602
they are like the wine Solomon speaks of, that though it looketh pleasantly in the cup,
they Are like the wine Solomon speaks of, that though it looks pleasantly in the cup,
pns32 vbr av-j dt n1 np1 vvz pp-f, cst cs pn31 vvz av-j p-acp dt n1,
(12) chapter (DIV2)
601
Page 218
2603
yet at the last it biteth like a serpent, and stingeth like an adder, Prov. 23.31, 32. The stollen waters of sin (how sweet soever they seem to be in the mouth) will be gall and wormwood in the belly,
yet At the last it bites like a serpent, and stingeth like an adder, Curae 23.31, 32. The stolen waters of since (how sweet soever they seem to be in the Mouth) will be Gall and wormwood in the belly,
av p-acp dt ord pn31 vvz av-j dt n1, cc vvz av-j dt n1, np1 crd, crd dt vvn n2 pp-f n1 (c-crq j av pns32 vvb pc-acp vbi p-acp dt n1) vmb vbi n1 cc n1 p-acp dt n1,
(12) chapter (DIV2)
601
Page 218
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even bitterness in the latter end. So says Zophar, Job 20. 12, 13, 14. Though wickedness be sweet in his mouth,
even bitterness in the latter end. So Says Zophar, Job 20. 12, 13, 14. Though wickedness be sweet in his Mouth,
av n1 p-acp dt d n1. np1 vvz np1, np1 crd crd, crd, crd cs n1 vbb j p-acp po31 n1,
(12) chapter (DIV2)
601
Page 218
2605
though he hide it under his tongue:
though he hide it under his tongue:
cs pns31 vvb pn31 p-acp po31 n1:
(12) chapter (DIV2)
601
Page 218
2606
Though he forsake it not, but keep it still within his mouth, yet his meat in his bowels is turned, it is the gall of asps within him. Though he forsake it not, but keep it still within his Mouth, yet his meat in his bowels is turned, it is the Gall of asps within him.
cs pns31 vvb pn31 xx, cc-acp vvb pn31 av p-acp po31 n1, av po31 n1 p-acp po31 n2 vbz vvn, pn31 vbz dt n1 pp-f n2 p-acp pno31.
(12) chapter (DIV2)
601
Page 218
2607
O that sinners would consider the end of sin.
Oh that Sinners would Consider the end of since.
uh cst n2 vmd vvi dt n1 pp-f n1.
(12) chapter (DIV2)
601
Page 218
2608
As Abner said to Joab, Knowest thou not that it will be bitterness in the latter end? 2 Sam. 2.26. Sensual pleasure goes out like a candle, and leaves a stink behind it;
As Abner said to Joab, Knowest thou not that it will be bitterness in the latter end? 2 Sam. 2.26. Sensual pleasure Goes out like a candle, and leaves a stink behind it;
p-acp np1 vvd p-acp np1, vv2 pns21 xx cst pn31 vmb vbi n1 p-acp dt d n1? crd np1 crd. j n1 vvz av av-j dt n1, cc vvz dt n1 p-acp pn31;
(12) chapter (DIV2)
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Page 218
2609
great damps and sore griefs in the conscience. Wo to you that laugh now, for ye shall mourn and weep, Luke 6.25. In Isai. 5.14. it is said, Hell hath inlarged her self, and opened her mouth without measure, and he that rejoyceth shall descend into it:
great damps and soar griefs in the conscience. Woe to you that laugh now, for you shall mourn and weep, Lycia 6.25. In Isaiah 5.14. it is said, Hell hath enlarged her self, and opened her Mouth without measure, and he that Rejoiceth shall descend into it:
j n2-jn cc j n2 p-acp dt n1. n1 p-acp pn22 cst vvb av, c-acp pn22 vmb vvi cc vvi, av crd. p-acp np1 crd. pn31 vbz vvn, n1 vhz vvn po31 n1, cc vvd po31 n1 p-acp n1, cc pns31 cst vvz vmb vvi p-acp pn31:
(12) chapter (DIV2)
601
Page 219
2610
That is, he that lives in the pleasures of sin, his present pleasure shall end in Hell:
That is, he that lives in the pleasures of since, his present pleasure shall end in Hell:
cst vbz, pns31 cst vvz p-acp dt n2 pp-f n1, po31 j n1 vmb vvi p-acp n1:
(12) chapter (DIV2)
601
Page 219
2611
where there is punishment without pity, misery without mercy, sorrow without succour, mischief without measure, and torments without end.
where there is punishment without pity, misery without mercy, sorrow without succour, mischief without measure, and torments without end.
c-crq pc-acp vbz n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1, cc n2 p-acp n1.
(12) chapter (DIV2)
601
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2612
This is all you shall ever get by sin; a little pleasure and eternal torment.
This is all you shall ever get by since; a little pleasure and Eternal torment.
d vbz d pn22 vmb av vvi p-acp n1; dt j n1 cc j n1.
(12) chapter (DIV2)
601
Page 219
2613
But the pleasure of godliness as it is sweet in the way, so it is sweeter in the end.
But the pleasure of godliness as it is sweet in the Way, so it is Sweeten in the end.
p-acp dt n1 pp-f n1 c-acp pn31 vbz j p-acp dt n1, av pn31 vbz jc p-acp dt n1.
(12) chapter (DIV2)
602
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2614
Mark the perfect man, and behold the upright, for the end of that man is peace, Psal. 37.37. Christ keeps the best wine till the last.Mark the perfect man, and behold the upright, for the end of that man is peace, Psalm 37.37. christ keeps the best wine till the last.
vvb dt j n1, cc vvb dt j, p-acp dt n1 pp-f d n1 vbz n1, np1 crd. np1 vvz dt js n1 p-acp dt ord.
(12) chapter (DIV2)
602
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2615
The pleasures of godliness that good men injoy in the way, are not to be compared to the pleasures that they shall injoy in the end.
The pleasures of godliness that good men enjoy in the Way, Are not to be compared to the pleasures that they shall enjoy in the end.
dt n2 pp-f n1 cst j n2 vvb p-acp dt n1, vbr xx pc-acp vbi vvn p-acp dt n2 cst pns32 vmb vvi p-acp dt n1.
(12) chapter (DIV2)
602
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2616
When the pleasures of sin shall end in the wrath of God and eternal misery;
When the pleasures of since shall end in the wrath of God and Eternal misery;
c-crq dt n2 pp-f n1 vmb vvi p-acp dt n1 pp-f np1 cc j n1;
(12) chapter (DIV2)
602
Page 219
2617
the pleasures of godliness shall be so far from being extinguished, that they shall be perfected .
the pleasures of godliness shall be so Far from being extinguished, that they shall be perfected.
dt n2 pp-f n1 vmb vbi av av-j p-acp vbg vvn, cst pns32 vmb vbi vvn.
(12) chapter (DIV2)
602
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2618
For holiness brings us into the full fruition of God at last, In whose presence is fulness of joy,
For holiness brings us into the full fruition of God At last, In whose presence is fullness of joy,
p-acp n1 vvz pno12 p-acp dt j n1 pp-f np1 p-acp ord, p-acp rg-crq n1 vbz n1 pp-f n1,
(12) chapter (DIV2)
602
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2619
and at whose right hand there are pleasures for evermore, Psal. 16.11. So that we may say of the pleasures of holiness and the pleasures of sin,and At whose right hand there Are pleasures for evermore, Psalm 16.11. So that we may say of the pleasures of holiness and the pleasures of since,
cc p-acp rg-crq j-jn n1 pc-acp vbr n2 p-acp av, np1 crd. av cst pns12 vmb vvi pp-f dt n2 pp-f n1 cc dt n2 pp-f n1,
(12) chapter (DIV2)
602
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2620
as Solomon says of wisdom and folly, Eccles. 2.13. Wisdom excelleth folly as far as light excelleth darkness.
as Solomon Says of Wisdom and folly, Eccles. 2.13. Wisdom excels folly as Far as Light excels darkness.
c-acp np1 vvz pp-f n1 cc n1, np1 crd. n1 vvz n1 c-acp av-j c-acp n1 vvz n1.
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So do the pleasures of holiness excel the pleasures of sin.
So do the pleasures of holiness excel the pleasures of since.
av vdb dt n2 pp-f n1 vvi dt n2 pp-f n1.
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And thus you have the pleasure of Christs Yoke made out comparatively, viz. by comparing it (1) with the Yoke of the Law, (2) with the Yoke of Sin.
And thus you have the pleasure of Christ Yoke made out comparatively, viz. by comparing it (1) with the Yoke of the Law, (2) with the Yoke of Sin.
cc av pn22 vhb dt n1 pp-f npg1 vvb vvd av av-j, n1 p-acp vvg pn31 (vvd) p-acp dt n1 pp-f dt n1, (crd) p-acp dt n1 pp-f np1
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(3) I shall make it out by a collation of instances. And I will instance in the most difficult duties of Religion.
(3) I shall make it out by a collation of instances. And I will instance in the most difficult duties of Religion.
(crd) pns11 vmb vvi pn31 av p-acp dt n1 pp-f n2. cc pns11 vmb n1 p-acp dt av-ds j n2 pp-f n1.
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If the most difficult and severe duties of Religion have a real pleasantness in them, then it must needs be good to come under the Yoke of Christ;
If the most difficult and severe duties of Religion have a real pleasantness in them, then it must needs be good to come under the Yoke of christ;
cs dt av-ds j cc j n2 pp-f n1 vhb dt j n1 p-acp pno32, cs pn31 vmb av vbi j pc-acp vvi p-acp dt vvb pp-f np1;
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but the most difficult duties of Religion have a real pleasantness in them. I will instance in three which I take to be the most difficult. Repentance.
but the most difficult duties of Religion have a real pleasantness in them. I will instance in three which I take to be the most difficult. Repentance.
cc-acp dt av-ds j n2 pp-f n1 vhb dt j n1 p-acp pno32. pns11 vmb n1 p-acp crd r-crq pns11 vvb pc-acp vbi dt av-ds j. n1.
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Mortification of Sin. Bearing the Cross.
Mortification of Sin. Bearing the Cross.
n1 pp-f np1 vvg dt n1.
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1. Repentance. This seems to be one of the most difficult and unpleasant duties which the Yoke of Christ lays us under.
1. Repentance. This seems to be one of the most difficult and unpleasant duties which the Yoke of christ lays us under.
crd np1-n. d vvz pc-acp vbi crd pp-f dt av-ds j cc j n2 r-crq dt n1 pp-f np1 vvz pno12 p-acp.
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It is an afflicting the Soul, Ezra 8.21.
It is an afflicting the Soul, Ezra 8.21.
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And what pleasure can there be in affliction? It is a being ashamed and confounded for sin, Jer. 22.22.
And what pleasure can there be in affliction? It is a being ashamed and confounded for since, Jer. 22.22.
cc q-crq n1 vmb a-acp vbi p-acp n1? pn31 vbz dt vbg j cc j-vvn p-acp n1, np1 crd.
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And what pleasure is there in shame and confusion? It is a renting and breaking the heart, Joel 2.13. Psal. 51.17.
And what pleasure is there in shame and confusion? It is a renting and breaking the heart, Joel 2.13. Psalm 51.17.
cc q-crq n1 vbz a-acp p-acp vvb cc n1? pn31 vbz dt vvg cc vvg dt n1, np1 crd. np1 crd.
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And what pleasure can a man take to have his heart rent and broken? It is an exercising indignation and revenge upon our selves, 2 Cor. 7.11.
And what pleasure can a man take to have his heart rend and broken? It is an exercising Indignation and revenge upon our selves, 2 Cor. 7.11.
cc q-crq n1 vmb dt n1 vvb pc-acp vhi po31 n1 vvn cc vvn? pn31 vbz dt vvg n1 cc vvb p-acp po12 n2, crd np1 crd.
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And what pleasure is it for a man to be angry with, and take revenge upon himself? It seems therefore upon all these accounts to be a very difficult duty;
And what pleasure is it for a man to be angry with, and take revenge upon himself? It seems Therefore upon all these accounts to be a very difficult duty;
cc q-crq n1 vbz pn31 p-acp dt n1 pc-acp vbi j p-acp, cc vvi vvi p-acp px31? pn31 vvz av p-acp d d n2 pc-acp vbi dt av j n1;
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and yet notwithstanding it is a duty full of pleasure and sweetness. And this will be manifest,
and yet notwithstanding it is a duty full of pleasure and sweetness. And this will be manifest,
cc av c-acp pn31 vbz dt n1 j pp-f n1 cc n1. cc d vmb vbi j,
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First, If you consider it in its spring and rise.First, If you Consider it in its spring and rise.
ord, cs pn22 vvb pn31 p-acp po31 n1 cc vvi.
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The work of repentance, if it be right, hath for the spring of it the efficacy of the grace of the Gospel upon the Soul, melting it down at the foot of God.
The work of Repentance, if it be right, hath for the spring of it the efficacy of the grace of the Gospel upon the Soul, melting it down At the foot of God.
dt n1 pp-f n1, cs pn31 vbb j-jn, vhz p-acp dt n1 pp-f pn31 dt n1 pp-f dt n1 pp-f dt n1 p-acp dt n1, vvg pn31 a-acp p-acp dt n1 pp-f np1.
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The sweet sense of the goodness and mercy of God in Christ thaws the heart,
The sweet sense of the Goodness and mercy of God in christ thaws the heart,
dt j n1 pp-f dt n1 cc n1 pp-f np1 p-acp np1 vvz dt n1,
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and causes it to melt into tears of godly sorrow for all sin done against such infinite love and tender bowels.
and Causes it to melt into tears of godly sorrow for all since done against such infinite love and tender bowels.
cc vvz pn31 pc-acp vvi p-acp n2 pp-f j n1 p-acp d n1 vdn p-acp d j n1 cc j n2.
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That thou mayst remember and be confounded — because of thy shame when I am pacified towards thee for all that thou hast done, saith the Lord, Ezek. 16.63. The reconciled face of God shining upon a sinner makes him more ashamed of sin than any argument in the world can do.That thou Mayest Remember and be confounded — Because of thy shame when I am pacified towards thee for all that thou hast done, Says the Lord, Ezekiel 16.63. The reconciled face of God shining upon a sinner makes him more ashamed of since than any argument in the world can do.
cst pns21 vm2 vvi cc vbi vvn — c-acp pp-f po21 n1 c-crq pns11 vbm vvn p-acp pno21 p-acp d cst pns21 vh2 vdn, vvz dt n1, np1 crd. dt j-vvn n1 pp-f np1 vvg p-acp dt n1 vvz pno31 av-dc j pp-f n1 cs d n1 p-acp dt n1 vmb vdi.
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And there cannot but be pleasure in the exercise of this grace when it flows from so sweet a spring.
And there cannot but be pleasure in the exercise of this grace when it flows from so sweet a spring.
cc a-acp vmbx p-acp vbi n1 p-acp dt n1 pp-f d n1 c-crq pn31 vvz p-acp av j dt n1.
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Secondly, If you consider how great a hand it hath in removing the burden of sin.Secondly, If you Consider how great a hand it hath in removing the burden of since.
ord, cs pn22 vvb c-crq j dt n1 pn31 vhz p-acp vvg dt n1 pp-f n1.
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Sin is such a burden as will sink the Soul down to Hell, if it be not removed.
since is such a burden as will sink the Soul down to Hell, if it be not removed.
n1 vbz d dt n1 c-acp vmb vvi dt n1 a-acp p-acp n1, cs pn31 vbb xx vvn.
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And if any man feel it not to be a burden, it is because he is dead in sin;
And if any man feel it not to be a burden, it is Because he is dead in since;
cc cs d n1 vvi pn31 xx pc-acp vbi dt n1, pn31 vbz c-acp pns31 vbz j p-acp n1;
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but where there is any life, the burden is very great.
but where there is any life, the burden is very great.
cc-acp c-crq pc-acp vbz d n1, dt n1 vbz av j.
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Mine iniquities are gone over my head, as a burden they are too heavy for me, Psal. 38.4.Mine iniquities Are gone over my head, as a burden they Are too heavy for me, Psalm 38.4.
po11 n2 vbr vvn p-acp po11 n1, c-acp dt n1 pns32 vbr av j c-acp pno11, np1 crd.
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Now repentance helps to remove the burden of sin; for when the Soul repents God forgives;
Now Repentance helps to remove the burden of since; for when the Soul repents God forgives;
av n1 vvz pc-acp vvi dt n1 pp-f n1; p-acp c-crq dt n1 vvz np1 vvz;
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and so the burden is took away. The pardon of sin is that which takes away the burden of sin:
and so the burden is took away. The pardon of since is that which Takes away the burden of since:
cc av dt n1 vbz vvn av. dt n1 pp-f n1 vbz d r-crq vvz av dt n1 pp-f n1:
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this Job intimates in that his expostulation with God, Job 7.20, 21. I am a burden to my self,
this Job intimates in that his expostulation with God, Job 7.20, 21. I am a burden to my self,
d n1 vvz p-acp d po31 n1 p-acp np1, np1 crd, crd pns11 vbm dt n1 p-acp po11 n1,
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why dost thou not pardon my transgression, and take away mine iniquity? And there must needs be a sweetness in that which easeth the Soul of such a burden as sin is.why dost thou not pardon my Transgression, and take away mine iniquity? And there must needs be a sweetness in that which eases the Soul of such a burden as since is.
q-crq vd2 pns21 xx vvi po11 n1, cc vvb av po11 n1? cc pc-acp vmb av vbi dt n1 p-acp d r-crq vvz dt n1 pp-f d dt n1 p-acp n1 vbz.
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Thirdly, It is that which renders all sin remissible. Repentance and forgiveness always go together: true repentance shall ever find forgiveness;Thirdly, It is that which renders all since remissible. Repentance and forgiveness always go together: true Repentance shall ever find forgiveness;
ord, pn31 vbz d r-crq vvz d n1 j. n1 cc n1 av vvi av: j n1 vmb av vvi n1;
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and this makes repentance very sweet and pleasant, in that it renders all sin remissible. Where-ever the Lord gives a heart to repent, there he hath a heart to pardon.
and this makes Repentance very sweet and pleasant, in that it renders all since remissible. Wherever the Lord gives a heart to Repent, there he hath a heart to pardon.
cc d vvz n1 av j cc j, p-acp cst pn31 vvz d n1 j. j dt n1 vvz dt n1 pc-acp vvi, a-acp pns31 vhz dt n1 pc-acp vvi.
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So that a Soul that doth unfeignedly repent of all sin, may be assured of the forgiveness of all sin.
So that a Soul that does unfeignedly Repent of all since, may be assured of the forgiveness of all since.
av cst dt n1 cst vdz av-j vvi pp-f d n1, vmb vbi vvn pp-f dt n1 pp-f d n1.
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Some call repentance a NONLATINALPHABET, a bitter-sweet. It is a stormy voyage, but hath a rich return.
some call Repentance a, a bittersweet. It is a stormy voyage, but hath a rich return.
d vvb n1 dt, dt j. pn31 vbz dt j n1, cc-acp vhz dt j n1.
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At the entrance it is like our Saviours draught of vinegar and gall; but the conclusion is like the end of Jonathans rod dipt in a honey-comb.
At the Entrance it is like our Saviors draught of vinegar and Gall; but the conclusion is like the end of Jonathans rod dipped in a honeycomb.
p-acp dt n1 pn31 vbz j po12 ng1 n1 pp-f n1 cc n1; cc-acp dt n1 vbz av-j dt n1 pp-f npg1 n1 vvn p-acp dt n1.
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2. Another duty is Mortification of Sin; and this seems a very difficult duty. And indeed to flesh and blood it is so.
2. another duty is Mortification of since; and this seems a very difficult duty. And indeed to Flesh and blood it is so.
crd j-jn n1 vbz n1 pp-f n1; cc d vvz dt j j n1. cc av p-acp n1 cc n1 pn31 vbz av.
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What? to cut off the right hand, and pluck out the right eye? This is a hard saying.
What? to Cut off the right hand, and pluck out the right eye? This is a hard saying.
q-crq? pc-acp vvi a-acp dt j-jn n1, cc vvi av dt j-jn n1? d vbz dt j n-vvg.
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But yet to a regenerate Soul it hath real pleasure and sweetness in it. And needs it must, if you consider
But yet to a regenerate Soul it hath real pleasure and sweetness in it. And needs it must, if you Consider
p-acp av p-acp dt j-vvn n1 pn31 vhz j n1 cc n1 p-acp pn31. cc av pn31 vmb, cs pn22 vvb
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First, The enmity that is between the new heart and fleshly lusts. There is not a greater enmity and contrariety between any things in the world, than between these two.
First, The enmity that is between the new heart and fleshly Lustiest. There is not a greater enmity and contrariety between any things in the world, than between these two.
ord, dt n1 cst vbz p-acp dt j n1 cc j n2. pc-acp vbz xx dt jc n1 cc n1 p-acp d n2 p-acp dt n1, cs p-acp d crd.
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Light and darkness, Heaven and Hell are not more contrary.
Light and darkness, Heaven and Hell Are not more contrary.
j cc n1, n1 cc n1 vbr xx av-dc j-jn.
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And from this contrariety of the Spirit to the flesh, there is a constant lusting against it. Gal. 5.17. The spirit (that is, the new nature) lusts against the flesh. And what is this lusting? but a desire and endeavour to subdue and destroy lust and corruption within. Enmity delights in opposition.
And from this contrariety of the Spirit to the Flesh, there is a constant lusting against it. Gal. 5.17. The Spirit (that is, the new nature) Lustiest against the Flesh. And what is this lusting? but a desire and endeavour to subdue and destroy lust and corruption within. Enmity delights in opposition.
cc p-acp d n1 pp-f dt n1 p-acp dt n1, pc-acp vbz dt j j-vvg p-acp pn31. np1 crd. dt n1 (cst vbz, dt j n1) n2 p-acp dt n1. cc q-crq vbz d j-vvg? p-acp dt n1 cc n1 pc-acp vvi cc vvi n1 cc n1 a-acp. n1 vvz p-acp n1.
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What greater pleasure than to conquer and get the better of an enemy? The reason why the mortification of sin is grievous, is because of the friendship that is between the heart and lust.
What greater pleasure than to conquer and get the better of an enemy? The reason why the mortification of since is grievous, is Because of the friendship that is between the heart and lust.
q-crq jc n1 cs pc-acp vvi cc vvi dt jc pp-f dt n1? dt n1 c-crq dt n1 pp-f n1 vbz j, vbz p-acp pp-f dt n1 cst vbz p-acp dt n1 cc n1.
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Did we look on it as an enemy, (as it is the greatest in the world) the subduing of it would be a pleasure.
Did we look on it as an enemy, (as it is the greatest in the world) the subduing of it would be a pleasure.
vdd pns12 vvi p-acp pn31 p-acp dt n1, (c-acp pn31 vbz dt js p-acp dt n1) cs j-vvg pp-f pn31 vmd vbi dt n1.
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Secondly, If you consider the mischievous design that is carried on by sin.
Secondly, If you Consider the mischievous Design that is carried on by since.
ord, cs pn22 vvb dt j n1 cst vbz vvn a-acp p-acp n1.
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And what is that? but to destroy the Soul. Nothing less can satisfie lust than the life of the Soul. What is said of the Harlot ( Prov. 6.26.) that she hunts for the precious life, is true of every lust;
And what is that? but to destroy the Soul. Nothing less can satisfy lust than the life of the Soul. What is said of the Harlot (Curae 6.26.) that she hunt's for the precious life, is true of every lust;
cc q-crq vbz d? cc-acp pc-acp vvi dt n1 pix av-dc vmb vvi n1 cs dt n1 pp-f dt n1 q-crq vbz vvn pp-f dt n1 (np1 crd.) d pns31 vvz p-acp dt j n1, vbz j pp-f d n1;
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which is therefore said to war against the soul, 1 Pet. 2.11. against the grace of the Soul, against the comfort of the Soul, and against the life of the Soul. Therefore he that loves his Soul cannot but take pleasure in mortifying of lust, which hunts for the life of it.
which is Therefore said to war against the soul, 1 Pet. 2.11. against the grace of the Soul, against the Comfort of the Soul, and against the life of the Soul. Therefore he that loves his Soul cannot but take pleasure in mortifying of lust, which hunt's for the life of it.
r-crq vbz av vvn p-acp vvb p-acp dt n1, vvn np1 crd. p-acp dt vvb pp-f dt n1, p-acp dt vvb pp-f dt n1, cc p-acp dt n1 pp-f dt n1 av pns31 cst vvz po31 n1 vmbx cc-acp vvi n1 p-acp vvg pp-f n1, r-crq vvz p-acp dt n1 pp-f pn31.
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Thirdly, It is pleasant as it establishes a firm peace in the Conscience. That is the truest pleasure which ministers most peace and quiet to Conscience.
Thirdly, It is pleasant as it establishes a firm peace in the Conscience. That is the Truest pleasure which Ministers most peace and quiet to Conscience.
ord, pn31 vbz j c-acp pn31 vvz dt j n1 p-acp dt n1. cst vbz dt js n1 r-crq n2 ds n1 cc j-jn p-acp n1.
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He that gratifies lust, offends against the quiet of Conscience; but he that mortifies sin, consults its peace and comfort.
He that gratifies lust, offends against the quiet of Conscience; but he that Mortifies since, consults its peace and Comfort.
pns31 cst vvz n1, vvz p-acp dt n-jn pp-f n1; cc-acp pns31 cst vvz n1, vvz po31 n1 cc n1.
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Fourthly, It is pleasant as a means to the end. Our eternal life depends upon the mortifying our lusts. Rom. 8.13. If ye live after the flesh ye shall dye, but if ye through the spirit mortifie the deeds of the body ye shall live. No mortification no Salvation.
Fourthly, It is pleasant as a means to the end. Our Eternal life depends upon the mortifying our Lustiest. Rom. 8.13. If you live After the Flesh you shall die, but if you through the Spirit mortify the Deeds of the body you shall live. No mortification no Salvation.
ord, pn31 vbz j c-acp dt n2 p-acp dt n1. po12 j n1 vvz p-acp dt j-vvg po12 n2. np1 crd. cs pn22 vvb p-acp dt n1 pn22 vmb vvi, cc-acp cs pn22 p-acp dt n1 vvi dt n2 pp-f dt n1 pn22 vmb vvi. dx n1 dx n1.
(12) chapter (DIV2)
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If there be no cutting off right hand lusts, there can be no standing at the right hand of Christ.
If there be no cutting off right hand Lustiest, there can be no standing At the right hand of christ.
cs pc-acp vbb dx vvg a-acp j-jn n1 n2, pc-acp vmb vbi dx vvg p-acp dt j-jn n1 pp-f np1.
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Now we say, Finis dat amabilitatem mediis: The goodness of the end puts a loveliness into the means.
Now we say, Finis that amabilitatem mediis: The Goodness of the end puts a loveliness into the means.
av pns12 vvb, np1 cst fw-la fw-la: dt n1 pp-f dt n1 vvz dt n1 p-acp dt n2.
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How delightful then must the mortifying of sin be, whenas the life of the Soul is secured by it?
How delightful then must the mortifying of since be, whenas the life of the Soul is secured by it?
q-crq j av vmb dt vvg pp-f n1 vbi, cs dt n1 pp-f dt n1 vbz vvn p-acp pn31?
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3. Another difficulty is bearing the Cross. Many can follow Christ till they come within sight of the Cross, but can go no farther.
3. another difficulty is bearing the Cross. Many can follow christ till they come within sighed of the Cross, but can go no farther.
crd j-jn n1 vbz vvg dt n1. d vmb vvi np1 c-acp pns32 vvb p-acp n1 pp-f dt n1, cc-acp vmb vvi av-dx av-jc.
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Like the stony ground Professor, who endures for a while, but when persecution arises because of the word, by and by he is offended, Mat. 13.21.
Like the stony ground Professor, who endures for a while, but when persecution arises Because of the word, by and by he is offended, Mathew 13.21.
j dt j n1 n1, r-crq vvz p-acp dt n1, cc-acp q-crq n1 vvz p-acp pp-f dt n1, p-acp cc a-acp pns31 vbz vvn, np1 crd.
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But where the kingdom of God is come with power into the heart, the Soul takes pleasure in the very Cross of Christ.
But where the Kingdom of God is come with power into the heart, the Soul Takes pleasure in the very Cross of christ.
p-acp q-crq dt n1 pp-f np1 vbz vvn p-acp n1 p-acp dt n1, dt n1 vvz n1 p-acp dt j n1 pp-f np1.
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I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christs sake, 2 Cor. 12.10.I take pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses for Christ sake, 2 Cor. 12.10.
pns11 vvb n1 p-acp n2, p-acp n2, p-acp n2, p-acp n2, p-acp n2 p-acp npg1 n1, crd np1 crd.
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And it is said of the Apostles ( Acts 5.41.) They rejoyced that they were counted worthy to suffer shame for his name.
And it is said of the Apostles (Acts 5.41.) They rejoiced that they were counted worthy to suffer shame for his name.
cc pn31 vbz vvn pp-f dt n2 (n2 crd.) pns32 vvd cst pns32 vbdr vvn j pc-acp vvi n1 p-acp po31 n1.
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And thus I have made it out to you that obedience to Christ is matter of real pleasure,
And thus I have made it out to you that Obedience to christ is matter of real pleasure,
cc av pns11 vhb vvn pn31 av p-acp pn22 d n1 p-acp np1 vbz n1 pp-f j n1,
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and that three ways, (1) positively, (2) comparatively, (3) by a collation of instances.
and that three ways, (1) positively, (2) comparatively, (3) by a collation of instances.
cc d crd n2, (vvn) av-j, (crd) av-j, (crd) p-acp dt n1 pp-f n2.
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I have instanced in the most difficult duties of Religion, and have made it out that there is a real pleasure in them;
I have instanced in the most difficult duties of Religion, and have made it out that there is a real pleasure in them;
pns11 vhb vvn p-acp dt av-ds j n2 pp-f n1, cc vhb vvn pn31 av cst pc-acp vbz dt j n1 p-acp pno32;
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and if in them, then in all. So that Religions worst is better than sins best;
and if in them, then in all. So that Religions worst is better than Sins best;
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the worst of Christs Yoke is easier than the easiest of sins bonds.
the worst of Christ Yoke is Easier than the Easiest of Sins bonds.
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As the Apostle says (1 Cor. 1.25) The foolishness of God is wiser than men,
As the Apostle Says (1 Cor. 1.25) The foolishness of God is Wiser than men,
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(12) chapter (DIV2)
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and the weakness of God is stronger than men; and the weakness of God is Stronger than men;
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so the most unpleasant of Christs ways are more sweet and delightful than the most pleasant of sins ways can be;
so the most unpleasant of Christ ways Are more sweet and delightful than the most pleasant of Sins ways can be;
av dt av-ds j pp-f npg1 n2 vbr av-dc j cc j cs dt av-ds j pp-f n2 n2 vmb vbi;
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and therefore it is good for a man that he bear the yoke in his youth.
and Therefore it is good for a man that he bear the yoke in his youth.
cc av pn31 vbz j p-acp dt n1 cst pns31 vvb dt n1 p-acp po31 n1.
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CHAP. VIII. Some Objections against early Obedience answered.
CHAP. VIII. some Objections against early obedience answered.
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NOW in the next place I shall endeavour to remove the stumbling blocks which Satan and a corrupt mind are wont to lay in the way of young ones, to hinder their complying with this duty of taking up the Yoke of Christ betimes;
NOW in the next place I shall endeavour to remove the stumbling blocks which Satan and a corrupt mind Are wont to lay in the Way of young ones, to hinder their complying with this duty of taking up the Yoke of christ betimes;
av p-acp dt ord n1 pns11 vmb vvi pc-acp vvi dt j-vvg n2 r-crq np1 cc dt j n1 vbr j pc-acp vvi p-acp dt n1 pp-f j pi2, pc-acp vvi po32 vvg p-acp d n1 pp-f vvg a-acp dt vvb pp-f np1 av;
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by answering such objections as are usually made against it.
by answering such objections as Are usually made against it.
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Object. 1. The first stumbling block I shall name, and endeavour to remove, is about the unchangeable Decrees of God.Object. 1. The First stumbling block I shall name, and endeavour to remove, is about the unchangeable Decrees of God.
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Hath not God (say some) immutably fixed the eternal condition of every man? Hath he not chosen such as shall be saved,
Hath not God (say Some) immutably fixed the Eternal condition of every man? Hath he not chosen such as shall be saved,
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and passed by the rest? And who can resist his Will, or alter his Counsels which have been from everlasting? If God hath elected me to eternal life, his purposes shall stand; they can never be disannulled.
and passed by the rest? And who can resist his Will, or altar his Counsels which have been from everlasting? If God hath elected me to Eternal life, his Purposes shall stand; they can never be Disannulled.
cc vvd p-acp dt n1? cc q-crq vmb vvi po31 n1, cc vvi po31 n2 r-crq vhb vbn p-acp j? cs np1 vhz vvn pno11 p-acp j n1, po31 n2 vmb vvi; pns32 vmb av-x vbi vvd.
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My sin can never frustrate Gods Election; and therefore my Salvation is sure.
My since can never frustrate God's Election; and Therefore my Salvation is sure.
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And on the other hand, if God hath shut me out of Heaven by the fatal Decree of his Preterition, all my duties and indeavours can never reach to reverse the Decree.
And on the other hand, if God hath shut me out of Heaven by the fatal decree of his Preterition, all my duties and endeavours can never reach to reverse the decree.
cc p-acp dt j-jn n1, cs np1 vhz vvd pno11 av pp-f n1 p-acp dt j n1 pp-f po31 n1, d po11 n2 cc n2 vmb av-x vvi pc-acp vvi dt n1.
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And therefore these arguments for taking up the Yoke of Christ betimes are of little force, and to little purpose.
And Therefore these Arguments for taking up the Yoke of christ betimes Are of little force, and to little purpose.
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Now in answer to this Objection I would say these five things.
Now in answer to this Objection I would say these five things.
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Answ. 1. We are not to look to the Decree of God for a rule of life,Answer 1. We Are not to look to the decree of God for a Rule of life,
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but to the Word of God.
but to the Word of God.
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It is not what his secret purpose is, so much as what his revealed Will is.
It is not what his secret purpose is, so much as what his revealed Will is.
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Secret things belong to the Lord, but revealed things to us and to our children for ever, that we may do all the words of this Law, Deut. 29.29. The Decree can neither be a rule of life, nor a ground of hope, but the Precept and the Promise.Secret things belong to the Lord, but revealed things to us and to our children for ever, that we may do all the words of this Law, Deuteronomy 29.29. The decree can neither be a Rule of life, nor a ground of hope, but the Precept and the Promise.
j-jn n2 vvb p-acp dt n1, cc-acp vvn n2 p-acp pno12 cc p-acp po12 n2 p-acp av, cst pns12 vmb vdi d dt n2 pp-f d n1, np1 crd. dt n1 vmb av-dx vbi dt n1 pp-f n1, ccx dt n1 pp-f n1, cc-acp dt n1 cc dt n1.
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So far as the Precept is our guide, the Promise will be our incouragement.
So Far as the Precept is our guide, the Promise will be our encouragement.
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He that sins against the Gospel, and rejects the Yoke of Christ, no Decree can save him;
He that Sins against the Gospel, and rejects the Yoke of christ, no decree can save him;
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and he that gives up himself to conform in heart and life to the will and word of Christ, no Decree of God shall ever hurt him.
and he that gives up himself to conform in heart and life to the will and word of christ, no decree of God shall ever hurt him.
cc pns31 cst vvz p-acp px31 pc-acp vvi p-acp n1 cc n1 p-acp dt n1 cc n1 pp-f np1, dx n1 pp-f np1 vmb av vvi pno31.
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2. Though the Decree of God be as determinate in other matters as in that of Salvation and Damnation,
2. Though the decree of God be as determinate in other matters as in that of Salvation and Damnation,
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yet no man rests upon that. God hath fixed the period of every mans life;
yet no man rests upon that. God hath fixed the Period of every men life;
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His days are determined, the number of his months is with thee, thou hast appointed his bounds that he cannot pass. His days Are determined, the number of his months is with thee, thou hast appointed his bounds that he cannot pass.
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Now will any man neglect his meals because God hath determined his days? Will he say,
Now will any man neglect his meals Because God hath determined his days? Will he say,
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If I eat and drink I shall live never the longer;
If I eat and drink I shall live never the longer;
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if I never eat more I shall not dye a day the sooner? There is no man so bereft of sense as to leave his life upon the decree of God without using means to preserve it; for
if I never eat more I shall not die a day the sooner? There is no man so bereft of sense as to leave his life upon the Decree of God without using means to preserve it; for
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3. The Decree is not only of the end, but also of the means. Faith and obedience are as much decreed by God as eternal life.
3. The decree is not only of the end, but also of the means. Faith and Obedience Are as much decreed by God as Eternal life.
crd dt n1 vbz xx j pp-f dt n1, cc-acp av pp-f dt n2. n1 cc n1 vbr a-acp av-d vvn p-acp np1 c-acp j n1.
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Hence ye read of being chosen to salvation through sanctification of the Spirit, and belief of the truth, 2 Thess. 2.13.
Hence you read of being chosen to salvation through sanctification of the Spirit, and belief of the truth, 2 Thess 2.13.
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And the Apostle to the Ephesians says, God hath chosen us in him (viz. Christ) before the foundation of the world, that we should be holy, Ephes. 1.4. Holiness is as much decreed as happiness.
And the Apostle to the Ephesians Says, God hath chosen us in him (viz. christ) before the Foundation of the world, that we should be holy, Ephesians 1.4. Holiness is as much decreed as happiness.
cc dt n1 p-acp dt np1 vvz, np1 vhz vvn pno12 p-acp pno31 (n1 np1) p-acp dt n1 pp-f dt n1, cst pns12 vmd vbi j, np1 crd. n1 vbz p-acp av-d vvn p-acp n1.
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There is no such thing in all the Scripture as Election to Salvation separate from faith and holiness.
There is no such thing in all the Scripture as Election to Salvation separate from faith and holiness.
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The means and the end go together:
The means and the end go together:
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the Scripture is not made up only of promises for the incouragement of hope, but of directions for the furtherance of holiness. And therefore
the Scripture is not made up only of promises for the encouragement of hope, but of directions for the furtherance of holiness. And Therefore
dt n1 vbz xx vvn a-acp av-j pp-f n2 p-acp dt n1 pp-f n1, cc-acp pp-f n2 p-acp dt n1 pp-f n1. cc av
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4. Though the Kingdom of Heaven be prepared by the Decree, yet it must be sought by an early diligence in duty.
4. Though the Kingdom of Heaven be prepared by the decree, yet it must be sought by an early diligence in duty.
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Though it is Gods good pleasure to give it, yet it must be our work to seek it;
Though it is God's good pleasure to give it, yet it must be our work to seek it;
cs pn31 vbz ng1 j n1 pc-acp vvi pn31, av pn31 vmb vbi po12 n1 pc-acp vvi pn31;
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though it be designed for us, yet it must suffer violence by us, and we must take it by force, or we shall never injoy it, notwithstanding Gods choice and Christs purchase.
though it be designed for us, yet it must suffer violence by us, and we must take it by force, or we shall never enjoy it, notwithstanding God's choice and Christ purchase.
cs pn31 vbb vvn p-acp pno12, av pn31 vmb vvi n1 p-acp pno12, cc pns12 vmb vvi pn31 p-acp n1, cc pns12 vmb av-x vvi pn31, c-acp ng1 n1 cc npg1 n1.
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The land of Canaan (a type of Heaven) was a land of Promise, but yet they cannot possess upon the promise, without fighting their way to the inheritance.
The land of Canaan (a type of Heaven) was a land of Promise, but yet they cannot possess upon the promise, without fighting their Way to the inheritance.
dt n1 pp-f np1 (dt n1 pp-f n1) vbds dt n1 pp-f n1, cc-acp av pns32 vmbx vvi p-acp dt n1, p-acp vvg po32 n1 p-acp dt n1.
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5. In the day of Judgment God will not proceed with men upon Election and Reprobation,
5. In the day of Judgement God will not proceed with men upon Election and Reprobation,
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but upon their obedience or disobedience to his Law. He will render to every man according to his deeds.
but upon their Obedience or disobedience to his Law. He will render to every man according to his Deeds.
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To them who by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life.
To them who by patient Continuance in welldoing, seek for glory, and honour, and immortality, Eternal life.
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But to them that are contentious and do not obey the truth, but obey unrighteousness; indignation and wrath. But to them that Are contentious and do not obey the truth, but obey unrighteousness; Indignation and wrath.
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It is said, God will judge the world in righteousness, Acts 17.31. Now righteousness in judgment is to distribute to every one according to his works.
It is said, God will judge the world in righteousness, Acts 17.31. Now righteousness in judgement is to distribute to every one according to his works.
pn31 vbz vvn, np1 vmb vvi dt n1 p-acp n1, n2 crd. av n1 p-acp n1 vbz pc-acp vvi p-acp d pi vvg p-acp po31 n2.
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God will vindicate the justice of his proceedings in that day by making the Word the rule of his Judgment to all that are under it, John 12.48.
God will vindicate the Justice of his proceedings in that day by making the Word the Rule of his Judgement to all that Are under it, John 12.48.
np1 vmb vvi dt n1 pp-f po31 n2-vvg p-acp d n1 p-acp vvg dt n1 dt n1 pp-f po31 n1 p-acp d cst vbr p-acp pn31, np1 crd.
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And every mans Conscience a witness in the case, Rom. 2.15. Let no man therefore deceive himself by groundless conclusions about the secret Decrees of God,
And every men Conscience a witness in the case, Rom. 2.15. Let no man Therefore deceive himself by groundless conclusions about the secret Decrees of God,
cc d ng1 n1 dt n1 p-acp dt n1, np1 crd. vvb dx n1 av vvi px31 p-acp j n2 p-acp dt j-jn n2 pp-f np1,
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and so indulge himself in a sinful neglect of duty to the eternal ruine of his Soul.
and so indulge himself in a sinful neglect of duty to the Eternal ruin of his Soul.
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Object. 2. Another stumbling-block that lies in the way of young ones to hinder their taking up the Yoke of Christ is this, That early Religion seldom comes to any thing.Object. 2. another stumbling-block that lies in the Way of young ones to hinder their taking up the Yoke of christ is this, That early Religion seldom comes to any thing.
n1. crd j-jn n1 cst vvz p-acp dt n1 pp-f j pi2 p-acp vvi po32 n-vvg a-acp dt vvb pp-f np1 vbz d, cst j n1 av vvz p-acp d n1.
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They that mind Religion young, seldom hold out long. A young Saint and an old Devil .
They that mind Religion young, seldom hold out long. A young Saint and an old devil.
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Answ. The design of the Devil and wicked men in this Objection is to decry early holiness;Answer The Design of the devil and wicked men in this Objection is to decry early holiness;
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as if it were time enough to seek after God and grace when we are dropping into the grave.
as if it were time enough to seek After God and grace when we Are dropping into the grave.
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Now to such I would say three things. Answ. 1. This Objection is founded upon a notorious falshood;
Now to such I would say three things. Answer 1. This Objection is founded upon a notorious falsehood;
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for it supposes that true grace is utterly loosable; that a Child of God may perish for ever;
for it supposes that true grace is utterly loosable; that a Child of God may perish for ever;
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which the Scripture doth expresly consute. Where the seed of God is once sowed in the heart, it never dies;
which the Scripture does expressly consute. Where the seed of God is once sowed in the heart, it never die;
r-crq dt n1 vdz av-j n1. c-crq dt n1 pp-f np1 vbz a-acp vvn p-acp dt n1, pn31 av-x vvz;
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it is never lost, nor plucked up; it remains in him, 1 John 3.9. Solomon says, Train up a child in the way he should go, and when he is old he will not depart from it, Prov. 22.6.
it is never lost, nor plucked up; it remains in him, 1 John 3.9. Solomon Says, Train up a child in the Way he should go, and when he is old he will not depart from it, Curae 22.6.
pn31 vbz av vvn, ccx vvd a-acp; pn31 vvz p-acp pno31, vvn np1 crd. np1 vvz, vvb a-acp dt n1 p-acp dt n1 pns31 vmd vvi, cc c-crq pns31 vbz j pns31 vmb xx vvi p-acp pn31, np1 crd.
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2734
So that this Proverb of a young Saint and an old Devil is none of Solomon's.
So that this Proverb of a young Saint and an old devil is none of Solomon's.
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2. It is true, that where a profession of Religion is taken up in Hypocrisie, it commonly ends in Apostasie.
2. It is true, that where a profession of Religion is taken up in Hypocrisy, it commonly ends in Apostasy.
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So that it may be said, A young Hypocrite and an old Apostate.
So that it may be said, A young Hypocrite and an old Apostate.
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But where do you find that any that truly feared God did ever depart from him? Obadiah feared the Lord from his youth: and as he began with God, so he ended. Josiah was good betimes; at eight years old;
But where do you find that any that truly feared God did ever depart from him? Obadiah feared the Lord from his youth: and as he began with God, so he ended. Josiah was good betimes; At eight Years old;
cc-acp q-crq vdb pn22 vvi cst d cst av-j vvd np1 vdd av vvi p-acp pno31? np1 vvd dt n1 p-acp po31 n1: cc c-acp pns31 vvd p-acp np1, av pns31 vvd. np1 vbds j av; p-acp crd n2 j;
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2738
and he held it to the last: He turned not aside to the right hand or to the left.
and he held it to the last: He turned not aside to the right hand or to the left.
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David was a young Convert, and he died an old Saint.David was a young Convert, and he died an old Saint.
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Thou art my hope, O Lord God, thou art my trust from my youth, there is his beginning. Thou art my hope, Oh Lord God, thou art my trust from my youth, there is his beginning.
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My flesh and my heart faileth, but God is the strength of my heart and my portion for ever, there is his ending. My Flesh and my heart Faileth, but God is the strength of my heart and my portion for ever, there is his ending.
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I might instance in Samuel, Jeremy, John, Timothy, &c. these began with God in their youth; took up the Yoke betimes;
I might instance in Samuel, Jeremiah, John, Timothy, etc. these began with God in their youth; took up the Yoke betimes;
pns11 vmd n1 p-acp np1, np1, np1, np1, av d vvd p-acp np1 p-acp po32 n1; vvd a-acp dt vvb av;
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and so they continued all their days.
and so they continued all their days.
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He that chuses God for his chief good and highest Lord at first, finds so much happiness in him, that he will never leave him at last.
He that chooses God for his chief good and highest Lord At First, finds so much happiness in him, that he will never leave him At last.
pns31 cst vvz np1 p-acp po31 j-jn j cc js n1 p-acp ord, vvz av d n1 p-acp pno31, cst pns31 vmb av-x vvi pno31 p-acp ord.
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Besides, the Covenant of God is sure, and one branch of it is, I will put my fear in their hearts, that they shall not depart from me, Jer. 32.40. 3. Should not the great uncertainty of life silence this Objection? We have no security for another day;
Beside, the Covenant of God is sure, and one branch of it is, I will put my Fear in their hearts, that they shall not depart from me, Jer. 32.40. 3. Should not the great uncertainty of life silence this Objection? We have no security for Another day;
p-acp, dt n1 pp-f np1 vbz j, cc crd n1 pp-f pn31 vbz, pns11 vmb vvi po11 n1 p-acp po32 n2, cst pns32 vmb xx vvi p-acp pno11, np1 crd. crd vmd xx dt j n1 pp-f n1 n1 d n1? pns12 vhb dx n1 p-acp j-jn n1;
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much less that we shall live till the keepers of the house tremble, and the grinders cease,
much less that we shall live till the keepers of the house tremble, and the grinders cease,
av-d av-dc cst pns12 vmb vvi p-acp dt n2 pp-f dt n1 vvb, cc dt n2 vvb,
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and they that look out of the windows be darkened, &c. As Solomon elegantly describes old age, Eccles. 12.3. Our candle may blow out as well as burn out;and they that look out of the windows be darkened, etc. As Solomon elegantly describes old age, Eccles. 12.3. Our candle may blow out as well as burn out;
cc pns32 cst vvb av pp-f dt n2 vbb vvn, av p-acp np1 av-j vvz j n1, np1 crd. po12 n1 vmb vvi av c-acp av c-acp vvi av;
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One dies in full strength, being wholly at ease and quiet, his breasts are full of milk, One die in full strength, being wholly At ease and quiet, his breasts Are full of milk,
crd n2 p-acp j n1, vbg av-jn p-acp n1 cc j-jn, po31 n2 vbr j pp-f n1,
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and his bones moistned with marrow, Job 21.23, 24. And shall we be afraid of taking up the Yoke of Christ too soon? Or suppose you should live to old age,and his bones moistened with marrow, Job 21.23, 24. And shall we be afraid of taking up the Yoke of christ too soon? Or suppose you should live to old age,
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yet such as turn their backs upon Christ while they are young, it is rare if ever they come to take up the Yoke of Christ when they are old;
yet such as turn their backs upon christ while they Are young, it is rare if ever they come to take up the Yoke of christ when they Are old;
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as a young Saint will never leave Christ, so an old Sinner will hardly ever embrace him.
as a young Saint will never leave christ, so an old Sinner will hardly ever embrace him.
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Or if he would, it may be too late; his season of grace may be past.
Or if he would, it may be too late; his season of grace may be passed.
cc cs pns31 vmd, pn31 vmb vbi av j; po31 n1 pp-f n1 vmb vbi vvn.
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It is storied of Hannibal, that when he could have taken Rome, he would not; and when he would have taken it, he could not.
It is storied of Hannibal, that when he could have taken Room, he would not; and when he would have taken it, he could not.
pn31 vbz vvn pp-f np1, cst c-crq pns31 vmd vhi vvn vvi, pns31 vmd xx; cc c-crq pns31 vmd vhi vvn pn31, pns31 vmd xx.
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And is it not the case of many? When they may find Christ, they will not seek him;
And is it not the case of many? When they may find christ, they will not seek him;
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and when they would seek Christ, they cannot find him: when they may have mercy, they don't prize it;
and when they would seek christ, they cannot find him: when they may have mercy, they don't prize it;
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and when they would have mercy, they can't obtain it.
and when they would have mercy, they can't obtain it.
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He that in his youth reckons it too early to be converted, shall in old age find it is too late to be saved.
He that in his youth reckons it too early to be converted, shall in old age find it is too late to be saved.
pns31 cst p-acp po31 n1 vvz pn31 av av-j pc-acp vbi vvn, vmb p-acp j n1 vvi pn31 vbz av j pc-acp vbi vvn.
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Object. 3. Another stumbling-block that lies in the way of young ones to hinder their taking up the Yoke of Christ, is the austerities of Religion;Object. 3. another stumbling-block that lies in the Way of young ones to hinder their taking up the Yoke of christ, is the austerities of Religion;
n1. crd j-jn n1 cst vvz p-acp dt n1 pp-f j pi2 p-acp vvi po32 n-vvg a-acp dt vvb pp-f np1, vbz dt n2 pp-f n1;
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it is a work too severe for green years, and better suits gray hairs.
it is a work too severe for green Years, and better suits grey hairs.
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Who doth not see what a melancholy thing Religion is ? it takes a man off from all his pleasures and delights,
Who does not see what a melancholy thing Religion is? it Takes a man off from all his pleasures and delights,
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and dulls and besots the Spirits;
and dulls and besots the Spirits;
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and therefore when once a man takes up this course, never let him expect to see good day more.
and Therefore when once a man Takes up this course, never let him expect to see good day more.
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This is another stumbling stone, which I shall endeavour to remove out of the way by these four Considerations.
This is Another stumbling stone, which I shall endeavour to remove out of the Way by these four Considerations.
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Answ. 1. Consider who they are that charge Religion with these severities.Answer 1. Consider who they Are that charge Religion with these severities.
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Are they such as ever were under the power of it? Have they ever lived over its precepts,
are they such as ever were under the power of it? Have they ever lived over its Precepts,
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and embraced its promises, and tasted its sweetnesses? Are they such as can say they have ever made any serious tryal of godliness? No, I know they are not;
and embraced its promises, and tasted its Sweetnesses? are they such as can say they have ever made any serious trial of godliness? No, I know they Are not;
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for if they had, they would pass another judgment; their own experiences would confute a thousand of these groundless pretences.
for if they had, they would pass Another judgement; their own experiences would confute a thousand of these groundless pretences.
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No man ever took up Religion in earnest, and heartily submitted himself to the Yoke of Christ,
No man ever took up Religion in earnest, and heartily submitted himself to the Yoke of christ,
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but hath found it quite another thing. It is good for me to draw near to God, Psal. 73.28.
but hath found it quite Another thing. It is good for me to draw near to God, Psalm 73.28.
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And if this be the charge of such as never made a tryal what Religion and a holy life is,
And if this be the charge of such as never made a trial what Religion and a holy life is,
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why should any man regard it? For they speak evil of those things they know not.
why should any man regard it? For they speak evil of those things they know not.
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This wisdom is too high for a fool; and they condemn it because they do not understand it. This Wisdom is too high for a fool; and they condemn it Because they do not understand it.
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And how unreasonable is this? Solomon says, He that answers a matter before he hears (i. e.
And how unreasonable is this? Solomon Says, He that answers a matter before he hears (i. e.
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understands) it, it is folly and shame to him, Prov. 18.13. and yet in Religion nothing more common;
understands) it, it is folly and shame to him, Curae 18.13. and yet in Religion nothing more Common;
vvz) pn31, pn31 vbz n1 cc n1 p-acp pno31, np1 crd. cc av p-acp n1 pix av-dc j;
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who were they that in the Apostles days accounted the doctrine of a crucified Christ foolishness? but such as understood least of it.
who were they that in the Apostles days accounted the Doctrine of a Crucified christ foolishness? but such as understood least of it.
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And who are they that mock at the doctrine of imputed righteousness, of the testimony of the Spirit in Believers,
And who Are they that mock At the Doctrine of imputed righteousness, of the testimony of the Spirit in Believers,
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and of assurance of Salvation, but the blind Papists who never felt the power and comfort of these things? And, Quid inquius quàm ut oderint homines quod ignorant? Nothing more hateful than for a man to hate and condemn what he doth not understand. Therefore
and of assurance of Salvation, but the blind Papists who never felt the power and Comfort of these things? And, Quid inquius quàm ut oderint homines quod ignorant? Nothing more hateful than for a man to hate and condemn what he does not understand. Therefore
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2. Consider what is the judgment of good men in the case, who have inured themselves to a life of godliness;
2. Consider what is the judgement of good men in the case, who have inured themselves to a life of godliness;
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these are the fittest persons to determine the matter, having had their senses exercised to discern between good and evil.
these Are the Fittest Persons to determine the matter, having had their Senses exercised to discern between good and evil.
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In other cases you do so; In other cases you do so;
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if you want advice about matters of Law, you will go to an experienced Lawyer; or if you advise about your health, you will consult the most experienced Physician. If you would be satisfied of such or such a Country, whom would you inquire of? such as write at random of it,
if you want Advice about matters of Law, you will go to an experienced Lawyer; or if you Advice about your health, you will consult the most experienced physician. If you would be satisfied of such or such a Country, whom would you inquire of? such as write At random of it,
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but never set foot in it? Or would you not rather take the judgment of such as have seen it, lived in it,
but never Set foot in it? Or would you not rather take the judgement of such as have seen it, lived in it,
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and known the Laws and Manners of it? these can speak by experience, and so can every sincere professor, John 3.11. We speak that we know, and testifie that we have seen, and 1 John 1.3.
and known the Laws and Manners of it? these can speak by experience, and so can every sincere professor, John 3.11. We speak that we know, and testify that we have seen, and 1 John 1.3.
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That which we have heard, which we have seen with our eyes, which we have looked upon, That which we have herd, which we have seen with our eyes, which we have looked upon,
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and our hands have handled of the word of life, declare we unto you. and our hands have handled of the word of life, declare we unto you.
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And what is their judgment in the case? why they have commended the life of Godliness as the most pleasant and delightful life in the world,
And what is their judgement in the case? why they have commended the life of Godliness as the most pleasant and delightful life in the world,
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and the fullest of true joy and sweetness. One day in thy Courts is better than a thousand elsewhere, Psal. 84.10. Her ways are ways of pleasantness, and all her paths are peace, Prov. 3.17.
and the Fullest of true joy and sweetness. One day in thy Courts is better than a thousand elsewhere, Psalm 84.10. Her ways Are ways of pleasantness, and all her paths Are peace, Curae 3.17.
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And how is Paul ravished with the joys of a life of Godliness;
And how is Paul ravished with the Joys of a life of Godliness;
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hence he speaks his abounding consolations by Christ, and crys out, God forbid I should glory save only in the Cross of Christ, Galat. 6.14.
hence he speaks his abounding consolations by christ, and cries out, God forbid I should glory save only in the Cross of christ, Galatians 6.14.
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And this is not the sense of David and Solomon, and the Apostle Paul only, but of all the Saints of God that ever lived; And this is not the sense of David and Solomon, and the Apostle Paul only, but of all the Saints of God that ever lived;
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and they have not only said it, but have practically attested it, and that undeniably in this, that never any one of them when they once took up the Yoke of Christ, ever cast it off again,
and they have not only said it, but have practically attested it, and that undeniably in this, that never any one of them when they once took up the Yoke of christ, ever cast it off again,
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but have lived and died witnesses to this truth.
but have lived and died Witnesses to this truth.
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3. The sorrows and dejections that Christians are at any time filled with, are not from Godliness,
3. The sorrows and dejections that Christians Are At any time filled with, Are not from Godliness,
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but from want of more Godliness; not from Grace, but from the imperfection of Grace; their sins and failings are the only causes of their sorrows and troubles.
but from want of more Godliness; not from Grace, but from the imperfection of Grace; their Sins and failings Are the only Causes of their sorrows and Troubles.
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Could they sin less they should have less sorrow;
Could they sin less they should have less sorrow;
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and it is a most righteous thing that where sin is committed it should be bewailed.
and it is a most righteous thing that where since is committed it should be bewailed.
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If no man can live without sin, then how can it be that a man can love God and not mourn and sorrow for sinning against him? God will have every man living bewail and repent of sin at one time or other;
If no man can live without since, then how can it be that a man can love God and not mourn and sorrow for sinning against him? God will have every man living bewail and Repent of since At one time or other;
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if not here, yet in hell.
if not Here, yet in hell.
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And then the question is, which is best? here repentance ends in remission, but in hell it ends in desperation.
And then the question is, which is best? Here Repentance ends in remission, but in hell it ends in desperation.
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Sorrow for sin now hath a blessing in it, it ends in comfort, Matt. 5.4. Psal. 126.5.6.
Sorrow for since now hath a blessing in it, it ends in Comfort, Matt. 5.4. Psalm 126.5.6.
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But sorrow for sin hereafter greatens torment. This sorrow will have an end, but that is without end.
But sorrow for since hereafter greatens torment. This sorrow will have an end, but that is without end.
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What are those merry Greeks, that sported away their time and their Souls in this world, doing now in hell? they are repenting without hope, and sorrowing without end;
What Are those merry Greeks, that sported away their time and their Souls in this world, doing now in hell? they Are repenting without hope, and sorrowing without end;
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weeping and wailing and gnashing of teeth at their own folly and madness.weeping and wailing and gnashing of teeth At their own folly and madness.
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And which is best, (the sinner being Judge) to go mourning to Heaven, where all tears shall be wiped away;
And which is best, (the sinner being Judge) to go mourning to Heaven, where all tears shall be wiped away;
cc r-crq vbz js, (dt n1 vbg n1) pc-acp vvi n1 p-acp n1, c-crq d n2 vmb vbi vvn av;
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or laughing to hell, where suffering and sorrowing shall be without end?
or laughing to hell, where suffering and sorrowing shall be without end?
cc vvg p-acp n1, c-crq vvg cc n-vvg vmb vbi p-acp n1?
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4. Why should a life of Religion be a dull and besotting life? what is there in it that should make it so? Doth it prohibit us any pleasures or delights? no, none,
4. Why should a life of Religion be a dull and besotting life? what is there in it that should make it so? Does it prohibit us any pleasures or delights? no, none,
crd q-crq vmd dt n1 pp-f n1 vbb dt j cc j-vvg n1? q-crq vbz a-acp p-acp pn31 cst vmd vvi pn31 av? vdz pn31 vvi pno12 d n2 cc n2? uh-dx, pix,
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but what are incompetent to us as men; and which make us rather beasts than men.
but what Are incompetent to us as men; and which make us rather beasts than men.
cc-acp q-crq vbr j p-acp pno12 p-acp n2; cc r-crq vvi pno12 av-c n2 cs n2.
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And for these it gives better pleasures in their room: Peace that passes understanding, inward satisfaction resulting from a witnessing conscience;
And for these it gives better pleasures in their room: Peace that passes understanding, inward satisfaction resulting from a witnessing conscience;
cc p-acp d pn31 vvz jc n2 p-acp po32 n1: n1 cst vvz n1, j n1 vvg p-acp dt vvg n1;
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comforts that flow from an upper spring, from divine love manifested, and communion with God injoyed. comforts that flow from an upper spring, from divine love manifested, and communion with God enjoyed.
vvz cst vvb p-acp dt jc n1, p-acp j-jn n1 vvn, cc n1 p-acp np1 vvd.
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These are spiritual pleasures and delights, of the same nature and kind with those which in a fuller measure and greater degree of injoyment do make up the state of blessedness.
These Are spiritual pleasures and delights, of the same nature and kind with those which in a fuller measure and greater degree of enjoyment do make up the state of blessedness.
d vbr j n2 cc n2, pp-f dt d n1 cc n1 p-acp d r-crq p-acp dt jc n1 cc jc n1 pp-f n1 vdb vvi a-acp dt n1 pp-f n1.
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And hence it is called joy unspeakable and full of glory.
And hence it is called joy unspeakable and full of glory.
cc av pn31 vbz vvn n1 j cc j pp-f n1.
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So that your joys and delights are not extinguished but raised: Religion doth not extirpate them, So that your Joys and delights Are not extinguished but raised: Religion does not extirpate them,
av cst po22 n2 cc n2 vbr xx vvn p-acp vvn: n1 vdz xx vvi pno32,
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but transplant them out of Egypt that they may grow in Canaan. Religion spiritualizeth and sanctifieth your joys, but doth not extinguish them.
but transplant them out of Egypt that they may grow in Canaan. Religion spiritualizeth and Sanctifieth your Joys, but does not extinguish them.
cc-acp n1 pno32 av pp-f np1 cst pns32 vmb vvi p-acp np1. n1 vvz cc vvz po22 n2, cc-acp vdz xx vvi pno32.
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So far then Religion is not chargeable with our droops and dulnesses. Are they any of the precepts of Religion that cause this? that cannot be;
So Far then Religion is not chargeable with our droops and dulnesses. are they any of the Precepts of Religion that cause this? that cannot be;
av av-j av n1 vbz xx j p-acp po12 vvz cc n2. vbr pns32 d pp-f dt n2 pp-f n1 cst n1 d? cst vmbx vbi;
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for there is no duty God commands but what hath a certain and direct tendency to the comfort and happiness of the creature.
for there is no duty God commands but what hath a certain and Direct tendency to the Comfort and happiness of the creature.
c-acp pc-acp vbz dx n1 np1 vvz p-acp r-crq vhz dt j cc j n1 p-acp dt n1 cc n1 pp-f dt n1.
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And therefore the promises are not only said to rejoyce the heart, but the precepts too. Psal. 19.8. The statutes of the Lord are right rejoycing the heart.
And Therefore the promises Are not only said to rejoice the heart, but the Precepts too. Psalm 19.8. The statutes of the Lord Are right rejoicing the heart.
cc av dt n2 vbr xx av-j vvn pc-acp vvi dt n1, cc-acp dt n2 av. np1 crd. dt n2 pp-f dt n1 vbr av-jn vvg dt n1.
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Is it any Grace of the Spirit we are called to the exercise of, that is of a dejecting tendency? no, that cannot be neither,
Is it any Grace of the Spirit we Are called to the exercise of, that is of a dejecting tendency? no, that cannot be neither,
vbz pn31 d n1 pp-f dt n1 pns12 vbr vvn p-acp dt n1 pp-f, cst vbz pp-f dt vvg n1? uh-dx, cst vmbx vbi av-dx,
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for Peace and Joy are the proper fruit of Grace, filled with peace and joy in believing.
for Peace and Joy Are the proper fruit of Grace, filled with peace and joy in believing.
p-acp n1 cc n1 vbr dt j n1 pp-f n1, vvn p-acp n1 cc n1 p-acp vvg.
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The highest exercises of Grace bring forth the sweetest Peace, and the richest Comfort, which is evident in this, that in Heaven where the Saints are in the highest exercise of Grace, there they injoy the most perfect comforts and delights.
The highest exercises of Grace bring forth the Sweetest Peace, and the Richest Comfort, which is evident in this, that in Heaven where the Saints Are in the highest exercise of Grace, there they enjoy the most perfect comforts and delights.
dt js n2 pp-f n1 vvb av dt js n1, cc dt js n1, r-crq vbz j p-acp d, cst p-acp n1 c-crq dt n2 vbr p-acp dt js n1 pp-f n1, a-acp pns32 vvb dt av-ds j n2 cc n2.
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Therefore if Religion prohibits no lawful delights; if its precepts impose no besotting services; if it improves those graces, the perfection whereof is attended with perfect joy and delight;
Therefore if Religion prohibits no lawful delights; if its Precepts impose no besotting services; if it improves those graces, the perfection whereof is attended with perfect joy and delight;
av cs n1 vvz dx j n2; cs po31 n2 vvb dx j-vvg n2; cs pn31 vvz d n2, dt n1 c-crq vbz vvn p-acp j n1 cc n1;
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then Religion is no melancholy besotting thing, there is nothing in it but what is desirable and lovely;
then Religion is no melancholy besotting thing, there is nothing in it but what is desirable and lovely;
av n1 vbz dx n-jn vvg n1, pc-acp vbz pix p-acp pn31 p-acp r-crq vbz j cc j;
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and therefore, whereas the Objection says, farewel all good days when once young ones come to be Religious:
and Therefore, whereas the Objection Says, farewell all good days when once young ones come to be Religious:
cc av, cs dt n1 vvz, n1 d j n2 c-crq a-acp j pi2 vvi pc-acp vbi j:
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I say, nay, the word of God says, they must never look to see good days till then. 1 Pet. 3.10, 11. He that will love life and see good days, let him refrain his tongue from evil,
I say, nay, the word of God Says, they must never look to see good days till then. 1 Pet. 3.10, 11. He that will love life and see good days, let him refrain his tongue from evil,
pns11 vvb, uh-x, dt n1 pp-f np1 vvz, pns32 vmb av-x vvi pc-acp vvi j n2 c-acp av. crd np1 crd, crd pns31 cst vmb vvi n1 cc vvi j n2, vvb pno31 vvi po31 n1 p-acp n-jn,
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and his lips that they speak no guile; let him eschew evil and do good. and his lips that they speak no guile; let him eschew evil and do good.
cc po31 n2 cst pns32 vvb dx n1; vvb pno31 vvi j-jn cc vdb j.
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Let no man therefore be discouraged from taking up the Yoke of Christ upon this pretence.
Let no man Therefore be discouraged from taking up the Yoke of christ upon this pretence.
vvb dx n1 av vbi vvn p-acp vvg a-acp dt vvb pp-f np1 p-acp d n1.
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Object. 4. Another prejudice that lieth in the way of young ones to hinder their taking up the Yoke of Christ betimes, is the difficulty of it.Object. 4. another prejudice that lies in the Way of young ones to hinder their taking up the Yoke of christ betimes, is the difficulty of it.
n1. crd j-jn n1 cst vvz p-acp dt n1 pp-f j pi2 p-acp vvi po32 n-vvg a-acp dt vvb pp-f np1 av, vbz dt n1 pp-f pn31.
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The duties Religion binds upon us are an intolerable burden; its laws are very rigid, and its precepts uneasie;
The duties Religion binds upon us Are an intolerable burden; its laws Are very rigid, and its Precepts uneasy;
dt n2 n1 vvz p-acp pno12 vbr dt j n1; po31 n2 vbr av j, cc po31 n2 j;
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it commands duty utterly contradictory to our affections and interests;
it commands duty utterly contradictory to our affections and interests;
pn31 vvz n1 av-j n1 p-acp po12 n2 cc n2;
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to deny our selves, to love our enemies, to bless them that curse us, to mortifie our members, to cut off our right hand, and pluck out our right eye, &c. These are hard sayings, who can hear them? difficult duties and who can perform them? who can enter in at this strait gate, and walk in this narrow way without fainting?
to deny our selves, to love our enemies, to bless them that curse us, to mortify our members, to Cut off our right hand, and pluck out our right eye, etc. These Are hard sayings, who can hear them? difficult duties and who can perform them? who can enter in At this strait gate, and walk in this narrow Way without fainting?
p-acp vvb po12 n2, p-acp vvb po12 n2, p-acp vvb pno32 cst vvb pno12, p-acp vvi po12 n2, p-acp vvn a-acp po12 j-jn n1, cc vvb av po12 j-jn n1, av d vbr av-j n2-vvg, r-crq vmb vvi pno32? j n2 cc r-crq vmb vvi pno32? q-crq vmb vvi p-acp p-acp d j n1, cc vvi p-acp d j n1 p-acp j-vvg?
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Now I would obviate this Objection thus.
Now I would obviate this Objection thus.
av pns11 vmd vvi d n1 av.
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Answ. 1. Either this is the way to Heaven and there is no other, or it is not.Answer 1. Either this is the Way to Heaven and there is no other, or it is not.
np1 crd av-d d vbz dt n1 p-acp n1 cc pc-acp vbz dx n-jn, cc pn31 vbz xx.
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If it be not, then the Bible is a lye, and the whole of Religion is a grand cheat;
If it be not, then the bible is a lie, and the Whole of Religion is a grand cheat;
cs pn31 vbb xx, cs dt n1 vbz dt n1, cc dt j-jn pp-f n1 vbz dt j n1;
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and God in all his precepts and promises is the greatest Impostor and Deceiver that ever the world knew.
and God in all his Precepts and promises is the greatest Impostor and Deceiver that ever the world knew.
cc np1 p-acp d po31 n2 cc n2 vbz dt js n1 cc n1 cst av dt n1 vvd.
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But who hath a forehead to assert this, which is the highest Blasphemy that can be imagined?
But who hath a forehead to assert this, which is the highest Blasphemy that can be imagined?
p-acp r-crq vhz dt n1 p-acp vvb d, r-crq vbz dt js n1 cst vmb vbi vvn?
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And if this be the way to Heaven, and there is no other;
And if this be the Way to Heaven, and there is no other;
cc cs d vbb dt n1 p-acp n1, cc pc-acp vbz dx j-jn;
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as most certain it is, Jesus Christ himself the true and faithful witness every where attests it, Matt. 7.14. Strait is the gate and narrow the way that leads to life.
as most certain it is, jesus christ himself the true and faithful witness every where attests it, Matt. 7.14. Strait is the gate and narrow the Way that leads to life.
c-acp av-ds j pn31 vbz, np1 np1 px31 dt j cc j n1 d q-crq vvz pn31, np1 crd. av-j vbz dt n1 cc j dt n1 cst vvz p-acp n1.
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And vers. 21. Not every one (not any one) that says to me, Lord, Lord, shall enter into the kingdom of heaven,
And vers. 21. Not every one (not any one) that Says to me, Lord, Lord, shall enter into the Kingdom of heaven,
cc fw-la. crd xx d crd (xx d pi) d vvz p-acp pno11, n1, n1, vmb vvi p-acp dt n1 pp-f n1,
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but he that doth the will of my father which is in heaven. but he that does the will of my father which is in heaven.
cc-acp pns31 cst vdz dt n1 pp-f po11 n1 r-crq vbz p-acp n1.
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Matt. 5.29, 30. If thy right eye offend thee pluck it out, if thy right hand offend thee cut it off,
Matt. 5.29, 30. If thy right eye offend thee pluck it out, if thy right hand offend thee Cut it off,
np1 crd, crd cs po21 j-jn n1 vvi pno21 vvi pn31 av, cs po21 j-jn n1 vvi pno21 vvi pn31 a-acp,
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and cast it from thee, for it is better for thee that one of thy members should perish than that thy whole body should be cast into hell. Matt. 16.24. If any man will come after me, let him deny himself, and take up his cross and follow me;
and cast it from thee, for it is better for thee that one of thy members should perish than that thy Whole body should be cast into hell. Matt. 16.24. If any man will come After me, let him deny himself, and take up his cross and follow me;
cc vvd pn31 p-acp pno21, c-acp pn31 vbz jc p-acp pno21 d crd pp-f po21 n2 vmd vvi cs cst po21 j-jn n1 vmd vbi vvn p-acp n1. np1 crd. cs d n1 vmb vvi p-acp pno11, vvb pno31 vvi px31, cc vvb a-acp po31 n1 cc vvb pno11;
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for whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it. Matt. 18.3. Verily I say unto you, except ye be converted and become as little children, ye shall not enter into the kingdom of heaven. for whosoever will save his life shall loose it, and whosoever will loose his life for my sake shall find it. Matt. 18.3. Verily I say unto you, except you be converted and become as little children, you shall not enter into the Kingdom of heaven.
p-acp r-crq vmb vvi po31 n1 vmb vvi pn31, cc r-crq vmb vvi po31 n1 p-acp po11 n1 vmb vvi pn31. np1 crd. av-j pns11 vvb p-acp pn22, c-acp pn22 vbb vvn cc vvn p-acp j n2, pn22 vmb xx vvi p-acp dt n1 pp-f n1.
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Most evident it is by these and a hundred Scriptures more, that there is no other way to Heaven but this;
Most evident it is by these and a hundred Scriptures more, that there is no other Way to Heaven but this;
av-ds j pn31 vbz p-acp d cc dt crd n2 av-dc, cst pc-acp vbz dx j-jn n1 p-acp n1 p-acp d;
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and if so, then no difficulties should deter us from it, how many and great soever they be.
and if so, then no difficulties should deter us from it, how many and great soever they be.
cc cs av, av dx n2 vmd vvi pno12 p-acp pn31, c-crq d cc j av pns32 vbb.
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We should account no pains, no labour too much in so important a concern as this, which is the one thing needful. Nay, difficulties in the service of God should rather excite than discourage;
We should account no pains, no labour too much in so important a concern as this, which is the one thing needful. Nay, difficulties in the service of God should rather excite than discourage;
pns12 vmd vvi dx n2, dx n1 av av-d p-acp av j dt vvi p-acp d, r-crq vbz dt crd n1 j. uh, n2 p-acp dt n1 pp-f np1 vmd av-c vvi cs vvi;
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will ye serve God with that which cost you nothing? consider that though the gate be strait, and the way narrow, yet it leads to life.
will you serve God with that which cost you nothing? Consider that though the gate be strait, and the Way narrow, yet it leads to life.
vmb pn22 vvi np1 p-acp d r-crq vvb pn22 pix? vvb cst cs dt n1 vbb av-j, cc dt n1 j, av pn31 vvz p-acp n1.
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2. Hath not the service of sin its difficulties too? yea greater than any that are imposed by the Yoke of Christ? the commands of sin are unreasonable, brutish, full of contradiction,
2. Hath not the service of since its difficulties too? yea greater than any that Are imposed by the Yoke of christ? the commands of since Are unreasonable, brutish, full of contradiction,
crd vhz xx dt n1 pp-f n1 po31 n2 av? uh jc cs d cst vbr vvn p-acp dt vvb pp-f np1? dt n2 pp-f n1 vbr j, j, j pp-f n1,
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2847
and therein full of difficulty, and slavery, as I have said;
and therein full of difficulty, and slavery, as I have said;
cc av j pp-f n1, cc n1, c-acp pns11 vhb vvn;
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and therefore the carnal sinner is in this self condemned, in that he objects the difficulties of Religion thereby to keep off the Yoke of Christ,
and Therefore the carnal sinner is in this self condemned, in that he objects the difficulties of Religion thereby to keep off the Yoke of christ,
cc av dt j n1 vbz p-acp d n1 vvn, p-acp cst pns31 n2 dt n2 pp-f n1 av pc-acp vvi a-acp dt vvb pp-f np1,
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and yet at the same time yields a willing obedience to his lusts notwithstanding all the difficulties that attend them, which are as great or greater than those of Religion can be.
and yet At the same time yields a willing Obedience to his Lustiest notwithstanding all the difficulties that attend them, which Are as great or greater than those of Religion can be.
cc av p-acp dt d n1 vvz dt j n1 p-acp po31 n2 a-acp d dt n2 cst vvb pno32, r-crq vbr a-acp j cc jc cs d pp-f n1 vmb vbi.
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Suppose that Religion doth call a man to part with all, as sometimes it doth:
Suppose that Religion does call a man to part with all, as sometime it does:
vvb d n1 vdz vvi dt n1 pc-acp vvi p-acp d, c-acp av pn31 vdz:
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doth not lust do the same? and where one man hath sacrificed his all to Religion, many have sacrificed their all to their lusts.
does not lust do thee same? and where one man hath sacrificed his all to Religion, many have sacrificed their all to their Lustiest.
vdz xx n1 vdi pno32 d? cc c-crq crd n1 vhz vvn po31 d p-acp n1, d vhb vvn po32 d p-acp po32 n2.
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How many have drunkenness and gluttony undone? how many have been brought to beggery by pride and excess? how many have been brought to a morsel of bread by the whorish woman? Besides, whatever a man loses for God and Religion, God hath engaged to make it up again, Matt. 19.29.
How many have Drunkenness and gluttony undone? how many have been brought to beggary by pride and excess? how many have been brought to a morsel of bred by the whorish woman? Beside, whatever a man loses for God and Religion, God hath engaged to make it up again, Matt. 19.29.
c-crq d vhb n1 cc n1 vvn? q-crq d vhb vbn vvn p-acp n1 p-acp n1 cc n1? q-crq d vhb vbn vvn p-acp dt n1 pp-f n1 p-acp dt j n1? a-acp, r-crq dt n1 vvz p-acp np1 cc n1, np1 vhz vvn pc-acp vvi pn31 a-acp av, np1 crd.
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But if a man wasts all upon the service of his lusts, who makes up that again? there is none to make up his loss,
But if a man wasts all upon the service of his Lustiest, who makes up that again? there is none to make up his loss,
p-acp cs dt n1 vvz d p-acp dt n1 pp-f po31 n2, r-crq vvz a-acp d av? pc-acp vbz pix pc-acp vvi a-acp po31 n1,
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2854
but the wast will make guilt great, and his account grievous.
but the waste will make guilt great, and his account grievous.
cc-acp dt n1 vmb vvi n1 j, cc po31 n1 j.
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It may be you account it hard that Religion and the service of God require so much of your time;
It may be you account it hard that Religion and the service of God require so much of your time;
pn31 vmb vbi pn22 vvb pn31 j cst n1 cc dt n1 pp-f np1 vvb av d pp-f po22 n1;
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2856
and doth not the world and lust require as much of their followers, and that for meer dreams and shadows? and why should it be more burdensome to live to God than to the Flesh? or to spend time in seeking and serving God for eternal blessedness,
and does not the world and lust require as much of their followers, and that for mere dreams and shadows? and why should it be more burdensome to live to God than to the Flesh? or to spend time in seeking and serving God for Eternal blessedness,
cc vdz xx dt n1 cc n1 vvb p-acp d pp-f po32 n2, cc cst p-acp j n2 cc n2? cc q-crq vmd pn31 vbi dc j pc-acp vvi p-acp np1 cs p-acp dt n1? cc pc-acp vvi n1 p-acp vvg cc vvg np1 p-acp j n1,
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2857
than in seeking and serving the world for empty vanities, which either we cannot get; or if we do, we cannot keep?
than in seeking and serving the world for empty vanities, which either we cannot get; or if we do, we cannot keep?
cs p-acp vvg cc vvg dt n1 p-acp j n2, r-crq av-d pns12 vmbx vvi; cc cs pns12 vdb, pns12 vmbx vvi?
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2858
Doth Religion at any time expose a man to sufferings, to corporal pains, and death? So doth lust much more.
Does Religion At any time expose a man to sufferings, to corporal pains, and death? So does lust much more.
vdz n1 p-acp d n1 vvi dt n1 p-acp n2, p-acp j n2, cc n1? np1 vdz n1 d dc.
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2859
O how great are the pains of Hatred! the torments of Envy! that one lust of Ʋncleanness; what pains and miseries hath it exposed men unto,
O how great Are the pains of Hatred! the torments of Envy! that one lust of Ʋncleanness; what pains and misery's hath it exposed men unto,
sy q-crq j vbr dt n2 pp-f np1-n! dt n2 pp-f vvb! cst crd n1 pp-f n1; r-crq n2 cc n2 vhz pn31 vvn n2 p-acp,
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2860
and where one dies a Martyr for Christ, thousands dye Martyrs to their lusts, having their days shortened by excess in sin, besides the endless torments that follow after.
and where one die a Martyr for christ, thousands die Martyrs to their Lustiest, having their days shortened by excess in since, beside the endless torments that follow After.
cc c-crq pi vvz dt n1 p-acp np1, crd n1 n2 p-acp po32 n2, vhg po32 n2 vvn p-acp n1 p-acp n1, p-acp dt j n2 cst vvb a-acp.
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So that they who complain of the difficulties of Religion, find greater in the way of their lusts;
So that they who complain of the difficulties of Religion, find greater in the Way of their Lustiest;
av cst pns32 r-crq vvb pp-f dt n2 pp-f n1, vvb jc p-acp dt n1 pp-f po32 n2;
(13) chapter (DIV2)
647
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2862
and therefore are self-condemned in that they serve them without complaining.
and Therefore Are self-condemned in that they serve them without complaining.
cc av vbr j p-acp cst pns32 vvb pno32 p-acp vvg.
(13) chapter (DIV2)
647
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2863
3. The difficulties of Religion do not arise from the nature of the Precept, but from the indisposition of the subject.
3. The difficulties of Religion do not arise from the nature of the Precept, but from the indisposition of the Subject.
crd dt n2 pp-f n1 vdb xx vvi p-acp dt n1 pp-f dt n1, cc-acp p-acp dt n1 pp-f dt n-jn.
(13) chapter (DIV2)
648
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2864
It is the flesh that makes the commandment grievous. This indisposition of the Subject may be considered two ways.
It is the Flesh that makes the Commandment grievous. This indisposition of the Subject may be considered two ways.
pn31 vbz dt n1 cst vvz dt n1 j. d n1 pp-f dt j-jn vmb vbi vvn crd n2.
(13) chapter (DIV2)
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(1.) As it is in its full strength and efficacy.
(1.) As it is in its full strength and efficacy.
(crd) p-acp pn31 vbz p-acp po31 j n1 cc n1.
(13) chapter (DIV2)
649
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2866
And thus it is in all unregenerate persons, whereby every command of God is a burden.
And thus it is in all unregenerate Persons, whereby every command of God is a burden.
cc av pn31 vbz p-acp d j n2, c-crq d n1 pp-f np1 vbz dt n1.
(13) chapter (DIV2)
649
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2867
The carnal mind is enmity against God, for it is not subject to the law of God, The carnal mind is enmity against God, for it is not Subject to the law of God,
dt j n1 vbz n1 p-acp np1, c-acp pn31 vbz xx j-jn p-acp dt n1 pp-f np1,
(13) chapter (DIV2)
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2868
nor indeed can be, Rom. 8.7. (2.) As being in part cured and taken away by a saving principle and habit of Grace wrought in the heart.nor indeed can be, Rom. 8.7. (2.) As being in part cured and taken away by a Saving principle and habit of Grace wrought in the heart.
ccx av vmb vbi, np1 crd. (crd) p-acp vbg p-acp n1 vvn cc vvn av p-acp dt j-vvg n1 cc n1 pp-f n1 vvn p-acp dt n1.
(13) chapter (DIV2)
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2869
And thus it is in all such as are converted to God;
And thus it is in all such as Are converted to God;
cc av pn31 vbz p-acp d d c-acp vbr vvn p-acp np1;
(13) chapter (DIV2)
650
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2870
so that the power of Sin is in part broken, and the power of Grace in part set up:
so that the power of since is in part broken, and the power of Grace in part Set up:
av cst dt n1 pp-f n1 vbz p-acp n1 vvn, cc dt n1 pp-f n1 p-acp n1 vvn a-acp:
(13) chapter (DIV2)
650
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2871
and hence the believer is acted by contrary principles;
and hence the believer is acted by contrary principles;
cc av dt n1 vbz vvn p-acp j-jn n2;
(13) chapter (DIV2)
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2872
there is the new man and the old, the flesh and the spirit, the regenerate part and the unregenerate: and these are the two armies in the Shulamite which ye read of, Cant. 6.13. That is, the flesh with its lusts, and the spirit with its Graces opposing one another in the whole of a Christians obedience.
there is the new man and the old, the Flesh and the Spirit, the regenerate part and the unregenerate: and these Are the two armies in the Shulamite which you read of, Cant 6.13. That is, the Flesh with its Lustiest, and the Spirit with its Graces opposing one Another in the Whole of a Christians Obedience.
pc-acp vbz dt j n1 cc dt j, dt n1 cc dt n1, dt vvn n1 cc dt j: cc d vbr dt crd n2 p-acp dt n1 r-crq pn22 vvb pp-f, np1 crd. cst vbz, dt n1 p-acp po31 n2, cc dt n1 p-acp po31 n2 vvg pi j-jn p-acp dt j-jn pp-f dt njpg2 n1.
(13) chapter (DIV2)
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2873
There is a will and a will not; a delight and a regret in the same person about the same precept.
There is a will and a will not; a delight and a regret in the same person about the same precept.
pc-acp vbz dt n1 cc dt n1 xx; dt vvb cc dt n1 p-acp dt d n1 p-acp dt d n1.
(13) chapter (DIV2)
650
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2874
So far as Grace is wrought, duty is easie; so far as Sin remains and interposes, obedience is a burden.
So Far as Grace is wrought, duty is easy; so Far as since remains and interposes, Obedience is a burden.
av av-j c-acp n1 vbz vvn, n1 vbz j; av av-j c-acp n1 vvz cc n2, n1 vbz dt n1.
(13) chapter (DIV2)
650
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2875
Were sin fully destroyed out of our natures and grace perfected, there would be no difficulty in any duty;
Were since Fully destroyed out of our nature's and grace perfected, there would be no difficulty in any duty;
np1 n1 av-j vvn av pp-f po12 n2 cc n1 vvn, pc-acp vmd vbi dx n1 p-acp d n1;
(13) chapter (DIV2)
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2876
no burden in obedience, because there would be an universal and compleat suitableness between the heart and the work,
no burden in Obedience, Because there would be an universal and complete suitableness between the heart and the work,
dx n1 p-acp n1, c-acp a-acp vmd vbi dt j cc j n1 p-acp dt n1 cc dt n1,
(13) chapter (DIV2)
650
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2877
as there is in Heaven between the will of a Saint and the will of God;
as there is in Heaven between the will of a Saint and the will of God;
c-acp pc-acp vbz p-acp n1 p-acp dt n1 pp-f dt n1 cc dt n1 pp-f np1;
(13) chapter (DIV2)
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2878
so that it is remaining lust that makes duty difficult.
so that it is remaining lust that makes duty difficult.
av cst pn31 vbz vvg n1 cst vvz n1 j.
(13) chapter (DIV2)
650
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2879
Labour therefore to shake off sin, and beg of God to write his Law in your hearts,
Labour Therefore to shake off since, and beg of God to write his Law in your hearts,
n1 av pc-acp vvi a-acp n1, cc vvb pp-f np1 pc-acp vvi po31 n1 p-acp po22 n2,
(13) chapter (DIV2)
650
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2880
and then nothing in Religion will be difficult.
and then nothing in Religion will be difficult.
cc av pix p-acp n1 vmb vbi j.
(13) chapter (DIV2)
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2881
Object. 5. Another stone of stumbling to hinder young Ones from taking up the Yoke of Christ, is the scoffs and scorns that attend it.Object. 5. another stone of stumbling to hinder young Ones from taking up the Yoke of christ, is the scoffs and scorns that attend it.
n1. crd j-jn n1 pp-f vvg pc-acp vvi j pi2 p-acp j-vvg a-acp dt vvb pp-f np1, vbz dt n2 cc vvz cst vvb pn31.
(13) chapter (DIV2)
651
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2882
The serious professors of Christianity are a sect every where spoken against, Acts 28.22. One while they are Puritans and Precisians, another while Sectaries and Schismaticks, another while Fanaticks and Whiggs; varying the phrase according to the mode of the times.
The serious professors of Christianity Are a sect every where spoken against, Acts 28.22. One while they Are Puritans and precisians, Another while Sectaries and Schismatics, Another while Fanatics and Whiggs; varying the phrase according to the mode of the times.
dt j n2 pp-f np1 vbr dt n1 d q-crq vvn p-acp, n2 crd. pi cs pns32 vbr np2 cc n2, j-jn n1 n2 cc n1, j-jn n1 n2-jn cc n2; vvg dt n1 vvg p-acp dt n1 pp-f dt n2.
(13) chapter (DIV2)
651
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2883
And who can endure to be made the scoff and jeer of the age? by reason of this many are ashamed of Christ and his Yoke. Now to remove this stumbling stone, I would have these eight things seriously considered.
And who can endure to be made the scoff and jeer of the age? by reason of this many Are ashamed of christ and his Yoke. Now to remove this stumbling stone, I would have these eight things seriously considered.
cc q-crq vmb vvi pc-acp vbi vvn dt n1 cc vvi pp-f dt n1? p-acp n1 pp-f d d vbr j pp-f np1 cc po31 vvi. av pc-acp vvi d j-vvg n1, pns11 vmd vhi d crd n2 av-j vvn.
(13) chapter (DIV2)
651
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2884
Answ. 1. This is no new thing.Answer 1. This is no new thing.
np1 crd d vbz dx j n1.
(13) chapter (DIV2)
652
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2885
Have there not in all ages been some tongues set on fire of Hell from Ishmaels day till now? the Devil hath never been without his Instruments to vilify and throw dirt in the face of Religion,
Have there not in all ages been Some tongues Set on fire of Hell from Ishmaels day till now? the devil hath never been without his Instruments to vilify and throw dirt in the face of Religion,
vhb a-acp xx p-acp d n2 vbn d n2 vvn p-acp n1 pp-f n1 p-acp npg1 n1 c-acp av? dt n1 vhz av-x vbn p-acp po31 n2 pc-acp vvi cc vvi n1 p-acp dt n1 pp-f n1,
(13) chapter (DIV2)
652
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2886
and of the servants of God who profess and owne it.
and of the Servants of God who profess and own it.
cc pp-f dt n2 pp-f np1 r-crq vvb cc vvi pn31.
(13) chapter (DIV2)
652
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2887
Was not holy David the song of the Drunkard? was not the Apostle Paul branded for an Heretick? Acts 24.14. a base fellow, Acts 17.18. a pestilent fellow, a mover of sedition, a sectary;
Was not holy David the song of the Drunkard? was not the Apostle Paul branded for an Heretic? Acts 24.14. a base fellow, Acts 17.18. a pestilent fellow, a mover of sedition, a sectary;
vbds xx j np1 dt n1 pp-f dt n1? vbds xx dt n1 np1 vvn p-acp dt n1? vvz crd. dt j n1, n2 crd. dt j n1, dt n1 pp-f n1, dt n1;
(13) chapter (DIV2)
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2888
nay, a ringleader of the sectaries, Acts 24.5. and yet one of the best men that ever lived in the World.
nay, a ringleader of the sectaries, Acts 24.5. and yet one of the best men that ever lived in the World.
uh, dt n1 pp-f dt n2, n2 crd. cc av crd pp-f dt js n2 cst av vvd p-acp dt n1.
(13) chapter (DIV2)
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2889
Our Lord Christ himself, holy, harmless, undefiled, separate from sinners, as he was; yet was he not free from the reproach of wicked tongues.
Our Lord christ himself, holy, harmless, undefiled, separate from Sinners, as he was; yet was he not free from the reproach of wicked tongues.
po12 n1 np1 px31, j, j, j, vvb p-acp n2, c-acp pns31 vbds; av vbds pns31 xx j p-acp dt n1 pp-f j n2.
(13) chapter (DIV2)
652
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2890
What was he but an enemy to the government, a friend of publicans and sinners, a glutton, a winebibber, a blasphemer; What was he but an enemy to the government, a friend of Publicans and Sinners, a glutton, a winebibber, a blasphemer;
q-crq vbds pns31 p-acp dt n1 p-acp dt n1, dt n1 pp-f n2 cc n2, dt n1, dt n1, dt n1;
(13) chapter (DIV2)
652
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2891
and what not in the censure of the Tories of that day? And shall the Disciple be above his Master,
and what not in the censure of the Tories of that day? And shall the Disciple be above his Master,
cc q-crq xx p-acp dt n1 pp-f dt n2 pp-f d n1? cc vmb dt n1 vbb p-acp po31 n1,
(13) chapter (DIV2)
652
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2892
or the Servant above his Lord? It is enough for the Disciple that he be as his Master,
or the Servant above his Lord? It is enough for the Disciple that he be as his Master,
cc dt n1 p-acp po31 n1? pn31 vbz av-d p-acp dt n1 cst pns31 vbb p-acp po31 n1,
(13) chapter (DIV2)
652
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2893
and the servant as his Lord; and the servant as his Lord;
cc dt n1 p-acp po31 n1;
(13) chapter (DIV2)
652
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2894
if they have called the Master of the house Beelzebub, how much more shall they call them of his houshold? if they have called the Master of the house Beelzebub, how much more shall they call them of his household?
cs pns32 vhb vvn dt n1 pp-f dt n1 np1, c-crq d dc vmb pns32 vvi pno32 pp-f po31 n1?
(13) chapter (DIV2)
652
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2895
And why do they deal thus by Christ, but to lessen the number of his followers? if we let him alone, all men will believe on him, John 11.48.
And why do they deal thus by christ, but to lessen the number of his followers? if we let him alone, all men will believe on him, John 11.48.
cc c-crq vdb pns32 vvi av p-acp np1, cc-acp pc-acp vvi dt n1 pp-f po31 n2? cs pns12 vvb pno31 av-j, d n2 vmb vvi p-acp pno31, np1 crd.
(13) chapter (DIV2)
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2896
It is the Devils cunning to keep Religion and its followers under censure and reproach, that young ones may be kept from inquiring into it,
It is the Devils cunning to keep Religion and its followers under censure and reproach, that young ones may be kept from inquiring into it,
pn31 vbz dt ng1 j-jn pc-acp vvi n1 cc po31 n2 p-acp n1 cc n1, cst j pi2 vmb vbi vvn p-acp vvg p-acp pn31,
(13) chapter (DIV2)
653
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2897
and may suspect rather than search;
and may suspect rather than search;
cc vmb vvi av-c cs vvi;
(13) chapter (DIV2)
653
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2898
and condemn that out of ignorance and upon vulgar clamour, which upon knowledge they could not but love and profess.
and condemn that out of ignorance and upon Vulgar clamour, which upon knowledge they could not but love and profess.
cc vvb cst av pp-f n1 cc p-acp j n1, r-crq p-acp n1 pns32 vmd xx p-acp n1 cc vvi.
(13) chapter (DIV2)
653
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2899
The Devil doth by Religion as the Heathens of old did by its professers and followers, wrap them up in the Skins of wild Beasts,
The devil does by Religion as the heathens of old did by its professers and followers, wrap them up in the Skins of wild Beasts,
dt n1 vdz p-acp n1 p-acp dt n2-jn pp-f j vdd p-acp po31 n2 cc n2, vvb pno32 a-acp p-acp dt n2 pp-f j n2,
(13) chapter (DIV2)
653
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2900
and then throw them to be torn in pieces and devoured.
and then throw them to be torn in Pieces and devoured.
cc av vvb pno32 pc-acp vbi vvn p-acp n2 cc vvn.
(13) chapter (DIV2)
653
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2901
He burdens Religion with scandals and prejudices, and so makes many hate and decry it, who would otherwise see a Beauty in it and imbrace it.
He burdens Religion with scandals and prejudices, and so makes many hate and decry it, who would otherwise see a Beauty in it and embrace it.
pns31 vvz n1 p-acp n2 cc n2, cc av vvz d n1 cc vvi pn31, r-crq vmd av vvi dt n1 p-acp pn31 cc vvi pn31.
(13) chapter (DIV2)
653
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2902
This is the present design the Devil is driving on.
This is the present Design the devil is driving on.
d vbz dt j n1 dt n1 vbz vvg a-acp.
(13) chapter (DIV2)
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2903
He hath, as one says, tryed the rage of the mighty, the knowledge of the learned,
He hath, as one Says, tried the rage of the mighty, the knowledge of the learned,
pns31 vhz, c-acp pi vvz, vvn dt n1 pp-f dt j, dt n1 pp-f dt j,
(13) chapter (DIV2)
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2904
but these have not prevailed against Religion, therefore now he sets the Apes and Drollers upon it.
but these have not prevailed against Religion, Therefore now he sets the Apes and Drollers upon it.
cc-acp d vhb xx vvn p-acp n1, av av pns31 vvz dt n2 cc n2 p-acp pn31.
(13) chapter (DIV2)
653
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2905
2. Hath not the Holy Ghost warned and instructed us in this before hand, that there should be a scoffing generation in the last days? 2 Pet. 3.3. There shall come in the last days scoffers:
2. Hath not the Holy Ghost warned and instructed us in this before hand, that there should be a scoffing generation in the last days? 2 Pet. 3.3. There shall come in the last days scoffers:
crd vhz xx dt j n1 vvn cc vvn pno12 p-acp d p-acp n1, cst a-acp vmd vbi dt j-vvg n1 p-acp dt ord n2? crd np1 crd. a-acp vmb vvi p-acp dt ord n2 n2:
(13) chapter (DIV2)
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2906
but why doth he say in the last days shall come scoffers? Not because the foregoing days were free from this evil,
but why does he say in the last days shall come scoffers? Not Because the foregoing days were free from this evil,
cc-acp q-crq vdz pns31 vvi p-acp dt ord n2 vmb vvi n2? xx c-acp dt vvg n2 vbdr j p-acp d n-jn,
(13) chapter (DIV2)
654
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2907
for they have been in all ages (as I said before.) But the last days shall be more infested with them; that is,
for they have been in all ages (as I said before.) But the last days shall be more infested with them; that is,
c-acp pns32 vhb vbn p-acp d n2 (c-acp pns11 vvd a-acp.) p-acp dt ord n2 vmb vbi av-dc j-vvn p-acp pno32; d vbz,
(13) chapter (DIV2)
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2908
First, They shall be more numerous in the last days than ever before. All ages have had them, but the last days shall abound with them.First, They shall be more numerous in the last days than ever before. All ages have had them, but the last days shall abound with them.
ord, pns32 vmb vbi av-dc j p-acp dt ord n2 cs av a-acp. av-d n2 vhb vhn pno32, cc-acp dt ord n2 vmb vvi p-acp pno32.
(13) chapter (DIV2)
655
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2909
And it is so, for never was the number of scoffers at Religion so great as at this day.
And it is so, for never was the number of scoffers At Religion so great as At this day.
cc pn31 vbz av, c-acp av-x vbds dt n1 pp-f n2 p-acp n1 av j c-acp p-acp d n1.
(13) chapter (DIV2)
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2910
Secondly, They shall be more notorious in the last days than ever before.Secondly, They shall be more notorious in the last days than ever before.
ord, pns32 vmb vbi av-dc j p-acp dt ord n2 cs av a-acp.
(13) chapter (DIV2)
656
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2911
And no doubt but this age hath out done all the former in the degrees of this sin;
And no doubt but this age hath out done all the former in the Degrees of this since;
cc dx n1 p-acp d n1 vhz av vdn d dt j p-acp dt n2 pp-f d n1;
(13) chapter (DIV2)
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2912
that is, with greater impudence of fact, and with more circumstances of guilt. Formerly it was done covertly, but now openly;
that is, with greater impudence of fact, and with more Circumstances of guilt. Formerly it was done covertly, but now openly;
d vbz, p-acp jc n1 pp-f n1, cc p-acp dc n2 pp-f n1. av-j pn31 vbds vdn av-j, cc-acp av av-j;
(13) chapter (DIV2)
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2913
in all companies, upon all occasions, in all places, not only in Taverns and Play-Houses, but in Presses and Pulpits.
in all companies, upon all occasions, in all places, not only in Taverns and Play-houses, but in Presses and Pulpits.
p-acp d n2, p-acp d n2, p-acp d n2, xx av-j p-acp n2 cc n2, cc-acp p-acp n2 cc n2.
(13) chapter (DIV2)
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2914
There are three sorts of persons that are great Enemies to Religion, and the last days shall abound with them.
There Are three sorts of Persons that Are great Enemies to Religion, and the last days shall abound with them.
pc-acp vbr crd n2 pp-f n2 cst vbr j n2 p-acp n1, cc dt ord n2 vmb vvi p-acp pno32.
(13) chapter (DIV2)
657
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2915
And they are, furious persecutors, subtle deceivers, and profane scoffers.
And they Are, furious persecutors, subtle deceivers, and profane scoffers.
cc pns32 vbr, j n2, j n2, cc j n2.
(13) chapter (DIV2)
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2916
3 Who are they that thus make a scoff and jeer of Religion and its followers? are they men of wisdom and understanding? men of conscience and vertue? no such thing.
3 Who Are they that thus make a scoff and jeer of Religion and its followers? Are they men of Wisdom and understanding? men of conscience and virtue? no such thing.
crd r-crq vbr pns32 cst av vvi dt n1 cc vvi pp-f n1 cc po31 n2? vbr pns32 n2 pp-f n1 cc n1? n2 pp-f n1 cc n1? dx d n1.
(13) chapter (DIV2)
658
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2917
But they are under one of these two Characters; either they are persons of great ignorance, or of great bruitishness; men of blind minds, or debauched consciences.
But they Are under one of these two Characters; either they Are Persons of great ignorance, or of great brutishness; men of blind minds, or debauched Consciences.
p-acp pns32 vbr p-acp crd pp-f d crd n2; d pns32 vbr n2 pp-f j n1, cc pp-f j n1; n2 pp-f j n2, cc j-vvn n2.
(13) chapter (DIV2)
658
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2918
First, Men of blind minds, and such as are ignorant of Religion; either of the power of its precepts, or of the sweetness of its comforts.First, Men of blind minds, and such as Are ignorant of Religion; either of the power of its Precepts, or of the sweetness of its comforts.
ord, n2 pp-f j n2, cc d c-acp vbr j pp-f n1; d pp-f dt n1 pp-f po31 n2, cc pp-f dt n1 pp-f po31 n2.
(13) chapter (DIV2)
659
Page 244
2919
Nazianzen speaks of some ignorant persons that condemned learning, because they had not the skill to attain to it. Nazianzen speaks of Some ignorant Persons that condemned learning, Because they had not the skill to attain to it.
np1 vvz pp-f d j n2 cst vvd n1, c-acp pns32 vhd xx dt n1 pc-acp vvi p-acp pn31.
(13) chapter (DIV2)
659
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2920
It may be said of Religion as was said of old of art, it hath no Enemy but the ignorant.
It may be said of Religion as was said of old of art, it hath no Enemy but the ignorant.
pn31 vmb vbi vvn pp-f n1 a-acp vbds vvn pp-f j pp-f n1, pn31 vhz dx n1 p-acp dt j.
(13) chapter (DIV2)
659
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2921
Had they known it, they would not have crucified the Lord of Glory, 1 Corinth. 2.8.Had they known it, they would not have Crucified the Lord of Glory, 1 Corinth. 2.8.
vhd pns32 vvn pn31, pns32 vmd xx vhi vvn dt n1 pp-f n1, vvn np1. crd.
(13) chapter (DIV2)
659
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2922
So did men but know what Religion is, they would revere it, and not scoff at it.
So did men but know what Religion is, they would revere it, and not scoff At it.
av vdd n2 p-acp vvi r-crq n1 vbz, pns32 vmd vvi pn31, cc xx n1 p-acp pn31.
(13) chapter (DIV2)
659
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2923
But the God of this world hath blinded their minds, 2 Cor. 4.4.
But the God of this world hath blinded their minds, 2 Cor. 4.4.
p-acp dt n1 pp-f d n1 vhz vvn po32 n2, crd np1 crd.
(13) chapter (DIV2)
659
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2924
And who values the judgment of a blind man? why then should any one be discouraged from owning Religion by the scoffs of such as know nothing of it? or, Secondly, They are sensualists;
And who value's the judgement of a blind man? why then should any one be discouraged from owning Religion by the scoffs of such as know nothing of it? or, Secondly, They Are sensualists;
cc q-crq vvz dt n1 pp-f dt j n1? uh-crq av vmd d pi vbi vvn p-acp vvg n1 p-acp dt n2 pp-f d c-acp vvb pix pp-f pn31? cc, ord, pns32 vbr n2;
(13) chapter (DIV2)
659
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2925
men soaked in sensual pleasures, and swayed by brutish appetite; swilling Sots, Debauchees, beastly Buffoons, men of profligate Lives and Consciences, 2 Pet. 3.3. who never had the least savour of the things of Religion:
men soaked in sensual pleasures, and swayed by brutish appetite; swilling Sots, Debauchees, beastly Buffoons, men of profligate Lives and Consciences, 2 Pet. 3.3. who never had the least savour of the things of Religion:
n2 vvn p-acp j n2, cc vvn p-acp j n1; vvg n2, n2, j n2, n2 pp-f n1 vvz cc n2, crd np1 crd. r-crq av-x vhd dt ds n1 pp-f dt n2 pp-f n1:
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and are these competent Judges of the sweetness of the heavenly life? what do they know of the things they scoff at and reproach? ask them what Religion is,
and Are these competent Judges of the sweetness of the heavenly life? what do they know of the things they scoff At and reproach? ask them what Religion is,
cc vbr d j n2 pp-f dt n1 pp-f dt j n1? q-crq vdb pns32 vvb pp-f dt n2 pns32 vvb p-acp cc n1? vvb pno32 r-crq n1 vbz,
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and they are not well enough catechised to make an answer.
and they Are not well enough catechised to make an answer.
cc pns32 vbr xx av av-d vvn pc-acp vvi dt n1.
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They understand the newest fashions, the wittiest Plays, the most taking Healths, the gentilest Oaths, (things suitable to their huffing humour) but as for the ways of God, they are far above out of their sight, Psal. 10.5.
They understand the Newest fashions, the Wittiest Plays, the most taking Healths, the gentilest Oaths, (things suitable to their huffing humour) but as for the ways of God, they Are Far above out of their sighed, Psalm 10.5.
pns32 vvb dt js n2, dt js vvz, dt av-ds vvg n2, dt js n2, (n2 j p-acp po32 j-vvg n1) cc-acp c-acp p-acp dt n2 pp-f np1, pns32 vbr av-j p-acp av pp-f po32 n1, np1 crd.
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And therefore as brute beasts, made to be taken and destroyed, they speak evil of the things they understand not,
And Therefore as brutus beasts, made to be taken and destroyed, they speak evil of the things they understand not,
cc av p-acp n1 n2, vvd pc-acp vbi vvn cc vvn, pns32 vvb j-jn pp-f dt n2 pns32 vvb xx,
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and shall utterly perish in their own corruption, 2. Pet. 2.12.and shall utterly perish in their own corruption, 2. Pet. 2.12.
cc vmb av-j vvi p-acp po32 d n1, crd np1 crd.
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4. Consider why they scoff at Religion, and at them who profess and practise it?
4. Consider why they scoff At Religion, and At them who profess and practise it?
crd np1 c-crq pns32 vvb p-acp n1, cc p-acp pno32 r-crq vvb cc vvi pn31?
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First, Why do they scoff at Religion? but because it would restrain their lusts, and obstruct their sinful course which they are bent upon.First, Why do they scoff At Religion? but Because it would restrain their Lustiest, and obstruct their sinful course which they Are bent upon.
ord, q-crq vdb pns32 vvb p-acp n1? cc-acp c-acp pn31 vmd vvi po32 n2, cc vvi po32 j n1 r-crq pns32 vbr vvn p-acp.
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And therefore they discountenance Religion that they may the better countenance their lusts.
And Therefore they discountenance Religion that they may the better countenance their Lustiest.
cc av pns32 vvi n1 cst pns32 vmb dt jc n1 po32 n2.
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There shall come in the last days scoffers, walking after their own lusts, 2 Pet. 3.3. mark, it is for the sake of their lusts that Religion is scorned and hated.There shall come in the last days scoffers, walking After their own Lustiest, 2 Pet. 3.3. mark, it is for the sake of their Lustiest that Religion is scorned and hated.
a-acp vmb vvi p-acp dt ord n2 n2, vvg p-acp po32 d n2, crd np1 crd. vvb, pn31 vbz p-acp dt n1 pp-f po32 n2 cst n1 vbz vvn cc vvn.
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It is from an evil life that any man reproaches Godliness;
It is from an evil life that any man Reproaches Godliness;
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they hate the light, and come not to it, lest their deeds should be reproved, John 3.20.they hate the Light, and come not to it, lest their Deeds should be reproved, John 3.20.
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Secondly, Why do they scoff at them that profess and own Religion? but because they will not be Beasts,Secondly, Why do they scoff At them that profess and own Religion? but Because they will not be Beasts,
ord, q-crq vdb pns32 vvb p-acp pno32 cst vvb cc d n1? cc-acp c-acp pns32 vmb xx vbi n2,
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nor offer violence to their Reason, nor stifle the convictions of their own Consciences, nor resist the spirit,
nor offer violence to their Reason, nor stifle the convictions of their own Consciences, nor resist the Spirit,
ccx vvi n1 p-acp po32 n1, ccx vvb dt n2 pp-f po32 d n2, ccx vvi dt n1,
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nor put off the Image of God, and become as Devils. They mock at them for taking God for their chief good;
nor put off the Image of God, and become as Devils. They mock At them for taking God for their chief good;
ccx vvd a-acp dt n1 pp-f np1, cc vvi p-acp n2. pns32 vvb p-acp pno32 p-acp vvg np1 p-acp po32 j-jn j;
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for seeking his love and favour; for minding and endeavouring to save an immortal Soul;
for seeking his love and favour; for minding and endeavouring to save an immortal Soul;
c-acp vvg po31 n1 cc n1; c-acp vvg cc vvg pc-acp vvi dt j n1;
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for labouring to avoid the wrath of God and the miseries of Hell, and to secure an everlasting happiness.
for labouring to avoid the wrath of God and the misery's of Hell, and to secure an everlasting happiness.
c-acp vvg pc-acp vvi dt n1 pp-f np1 cc dt n2 pp-f n1, cc pc-acp vvi dt j n1.
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For this is the great work and business of Religion; the Object of it is God in Christ;
For this is the great work and business of Religion; the Object of it is God in christ;
p-acp d vbz dt j n1 cc n1 pp-f n1; dt n1 pp-f pn31 vbz np1 p-acp np1;
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the Rule of it is the holy Scriptures; the End of it is the Glory of God in our own Salvation:
the Rule of it is the holy Scriptures; the End of it is the Glory of God in our own Salvation:
dt vvb pp-f pn31 vbz dt j n2; dt vvb pp-f pn31 vbz dt n1 pp-f np1 p-acp po12 d n1:
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and the whole work and business of it is to dye to sin, to live to righteousness;
and the Whole work and business of it is to die to since, to live to righteousness;
cc dt j-jn vvb cc n1 pp-f pn31 vbz pc-acp vvi p-acp n1, pc-acp vvi p-acp n1;
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to walk after the spirit, and not to fulfill the lusts of the flesh.
to walk After the Spirit, and not to fulfil the Lustiest of the Flesh.
pc-acp vvi p-acp dt n1, cc xx pc-acp vvi dt n2 pp-f dt n1.
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To deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world, Tit. 2.12. This is the sure way to that blessed end;To deny ungodliness and worldly Lustiest, and to live soberly, righteously, and godly in this present world, Tit. 2.12. This is the sure Way to that blessed end;
pc-acp vvi n1 cc j n2, cc pc-acp vvi av-j, av-j, cc j p-acp d j n1, np1 crd. d vbz dt j n1 p-acp d j-vvn n1;
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ye have your fruit unto holiness, and the end everlasting life, Rom. 6.22. This is the summ of the Christian Religian;you have your fruit unto holiness, and the end everlasting life, Rom. 6.22. This is the sum of the Christian Religion;
pn22 vhb po22 n1 p-acp n1, cc dt n1 j n1, np1 crd. d vbz dt n1 pp-f dt njp np1;
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and what is here to be ridiculed and made mockery? they that will scoff at men for being Religious, may as well scoff at the Seaman for using a Pilot to keep the Ship from Rocks and Sands;
and what is Here to be ridiculed and made mockery? they that will scoff At men for being Religious, may as well scoff At the Seaman for using a Pilot to keep the Ship from Rocks and Sands;
cc q-crq vbz av pc-acp vbi vvn cc vvd n1? pns32 cst vmb n1 p-acp n2 p-acp vbg j, vmb a-acp av n1 p-acp dt n1 p-acp vvg dt n1 pc-acp vvi dt n1 p-acp n2 cc n2;
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or at the blind man for walking with a guide, that he may not fall into the Pit;
or At the blind man for walking with a guide, that he may not fallen into the Pit;
cc p-acp dt j n1 p-acp vvg p-acp dt vvb, cst pns31 vmb xx vvi p-acp dt n1;
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or at the sick man for seeking a Cure when his life is in danger.
or At the sick man for seeking a Cure when his life is in danger.
cc p-acp dt j n1 p-acp vvg dt vvb c-crq po31 n1 vbz p-acp n1.
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They scoff at you for keeping the promise they have broken, and for endeavouring to make good the baptismal Covenant which they have violated.
They scoff At you for keeping the promise they have broken, and for endeavouring to make good the baptismal Covenant which they have violated.
pns32 vvb p-acp pn22 p-acp vvg dt n1 pns32 vhb vvn, cc p-acp vvg pc-acp vvi j dt j n1 r-crq pns32 vhb vvn.
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They have promised to renounce the world, to forsake the Devil and all his works, to abandon the lusts of the flesh, but have not done it, but are Covenant-breakers;
They have promised to renounce the world, to forsake the devil and all his works, to abandon the Lustiest of the Flesh, but have not done it, but Are Covenant-breakers;
pns32 vhb vvn p-acp vvb dt n1, pc-acp vvi dt n1 cc d po31 n2, pc-acp vvi dt n2 pp-f dt n1, p-acp vhb xx vdn pn31, cc-acp vbr n2;
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and because you labour to be true to your Covenant with God, therefore they mock and scoff;
and Because you labour to be true to your Covenant with God, Therefore they mock and scoff;
cc c-acp pn22 vvb pc-acp vbi j p-acp po22 n1 p-acp np1, av pns32 vvb cc n1;
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so that the true reason of all is because you are not as vile as they,
so that the true reason of all is Because you Are not as vile as they,
av cst dt j n1 pp-f d vbz c-acp pn22 vbr xx p-acp j c-acp pns32,
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as false to God and to your ingagement, they think it strange that you run not with them to the same excess of riot, speaking evil of you, 1 Pet. 4.4.
as false to God and to your engagement, they think it strange that you run not with them to the same excess of riot, speaking evil of you, 1 Pet. 4.4.
c-acp j p-acp np1 cc p-acp po22 n1, pns32 vvb pn31 j cst pn22 vvb xx p-acp pno32 p-acp dt d n1 pp-f n1, vvg j-jn pp-f pn22, vvn np1 crd.
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and is not this most irrational and worse than brutish? and why should you cease to act like rational creatures,
and is not this most irrational and Worse than brutish? and why should you cease to act like rational creatures,
cc vbz xx d av-ds j cc av-jc cs j? cc q-crq vmd pn22 vvi pc-acp vvi av-j j n2,
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because others act below the Brutes? 5. It is not you but God whom they hate and scorn;
Because Others act below the Brutus's? 5. It is not you but God whom they hate and scorn;
c-acp n2-jn n1 a-acp dt n2? crd pn31 vbz xx pn22 p-acp np1 ro-crq pns32 vvb cc n1;
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it is his name and honour they wound through your sides; and therefore the Apostle calls the reproach of Christians Christs reproach, Heb. 13.13.
it is his name and honour they wound through your sides; and Therefore the Apostle calls the reproach of Christians Christ reproach, Hebrew 13.13.
pn31 vbz po31 n1 cc n1 pns32 vvd p-acp po22 n2; cc av dt n1 vvz dt n1 pp-f np1 npg1 n1, np1 crd.
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For whoever scoffs at any man for that of God that is in him, scoffs not at man so much as at God.
For whoever scoffs At any man for that of God that is in him, scoffs not At man so much as At God.
p-acp r-crq n2 p-acp d n1 p-acp d pp-f np1 cst vbz p-acp pno31, vvz xx p-acp n1 av av-d c-acp p-acp np1.
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Were you a swinish Drunkard, an unclean Brute, a proud Huff, an hectoring Atheist, a Dam-mee like themselves, they would hug and imbrace you:
Were you a swinish Drunkard, an unclean Brutus, a proud Huff, an hectoring Atheist, a Dam-mee like themselves, they would hug and embrace you:
vbdr pn22 dt j n1, dt j n1, dt j n1, dt j-vvg n1, dt j av-j px32, pns32 vmd vvi cc vvi pn22:
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so that the hatred and enmity is evidently against the Image and Life of God in you, and therefore against God himself.
so that the hatred and enmity is evidently against the Image and Life of God in you, and Therefore against God himself.
av cst dt n1 cc n1 vbz av-j p-acp dt n1 cc n1 pp-f np1 p-acp pn22, cc av p-acp np1 px31.
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If ye were of the world, the world would love his own, but because ye are not of the world, If you were of the world, the world would love his own, but Because you Are not of the world,
cs pn22 vbdr pp-f dt n1, dt n1 vmd vvi po31 d, cc-acp c-acp pn22 vbr xx pp-f dt n1,
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but I have chosen you out of the world, therefore the world hates you, John 15.19.but I have chosen you out of the world, Therefore the world hates you, John 15.19.
cc-acp pns11 vhb vvn pn22 av pp-f dt n1, av dt n1 vvz pn22, np1 crd.
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Now if the holy God (who is able to frown the proudest sinner into Hell in a moment) is patient and long suffering towards these,
Now if the holy God (who is able to frown the proudest sinner into Hell in a moment) is patient and long suffering towards these,
av cs dt j np1 (r-crq vbz j pc-acp vvi dt js n1 p-acp n1 p-acp dt n1) vbz j cc av-j vvg p-acp d,
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and bears all their scoffs, and hard speeches, and indignities:
and bears all their scoffs, and hard Speeches, and indignities:
cc vvz d po32 n2, cc j n2, cc n2:
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why should you think much to bear them? especially when it is for his name sake.
why should you think much to bear them? especially when it is for his name sake.
q-crq vmd pn22 vvi av-d pc-acp vvi pno32? av-j c-crq pn31 vbz p-acp po31 n1 n1.
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All these things will they do unto you for my name sake, John 15.21. 6. Set the respect of God against the scorns of the World.All these things will they do unto you for my name sake, John 15.21. 6. Set the respect of God against the scorns of the World.
d d n2 vmb pns32 vdb p-acp pn22 p-acp po11 n1 n1, np1 crd. crd j-vvn dt n1 pp-f np1 p-acp dt n2 pp-f dt n1.
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What though the World hates, so long as God loves? let them reproach thee, yet the holy God honours thee.
What though the World hates, so long as God loves? let them reproach thee, yet the holy God honours thee.
q-crq cs dt n1 vvz, av av-j c-acp np1 vvz? vvb pno32 vvi pno21, av dt j np1 vvz pno21.
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If any man serve me, him will my father honour, John 12.26. He is not ashamed to be called your God, Heb. 11.16. and if so, why should you be ashamed to be called his People? He accounts of you as the excellent of the Earth; If any man serve me, him will my father honour, John 12.26. He is not ashamed to be called your God, Hebrew 11.16. and if so, why should you be ashamed to be called his People? He accounts of you as the excellent of the Earth;
cs d n1 vvb pno11, pno31 n1 po11 n1 n1, np1 crd. pns31 vbz xx j pc-acp vbi vvn po22 n1, np1 crd. cc cs av, q-crq vmd pn22 vbi j pc-acp vbi vvn po31 n1? pns31 vvz pp-f pn22 c-acp dt j pp-f dt n1;
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and therefore you should set that against the mocks and scoffs of wicked men. Aliud judicium hominis, aliud judicium Dei; and Therefore you should Set that against the mocks and scoffs of wicked men. Aliud judicium hominis, Aliud judicium Dei;
cc av pn22 vmd vvi cst p-acp dt n2 cc n2 pp-f j n2. vvn fw-la fw-la, vvn fw-la fw-la;
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whose judgment is most to be esteemed, the righteous Gods, which is always according to truth;
whose judgement is most to be esteemed, the righteous God's, which is always according to truth;
r-crq n1 vbz av-ds pc-acp vbi vvn, dt j n2, r-crq vbz av vvg p-acp n1;
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or unrighteous mans which is blinded with prejudice and hatred of God and all his ways and People? and therefore the Apostle Paul flights the censures of men,
or unrighteous men which is blinded with prejudice and hatred of God and all his ways and People? and Therefore the Apostle Paul flights the censures of men,
cc j-u n2 r-crq vbz vvn p-acp n1 cc n1 pp-f np1 cc d po31 n2 cc n1? cc av dt n1 np1 n2 dt n2 pp-f n2,
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and values himself wholly upon the approbation of God;
and value's himself wholly upon the approbation of God;
cc vvz px31 av-jn p-acp dt n1 pp-f np1;
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With me it is a very small thing, that I should be judged of mans judgment, — but be that judgeth me is the Lord, 1 Cor. 4.3, 4.With me it is a very small thing, that I should be judged of men judgement, — but be that Judgeth me is the Lord, 1 Cor. 4.3, 4.
p-acp pno11 pn31 vbz dt av j n1, cst pns11 vmd vbi vvn pp-f ng1 n1, — cc-acp vbb cst vvz pno11 vbz dt n1, vvn np1 crd, crd
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7. These scoffs and reproaches which you undergo upon the account of Christ and Religion here, shall add to your Crown,
7. These scoffs and Reproaches which you undergo upon the account of christ and Religion Here, shall add to your Crown,
crd np1 n2 cc n2 r-crq pn22 vvb p-acp dt n1 pp-f np1 cc n1 av, vmb vvi p-acp po22 n1,
(13) chapter (DIV2)
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and greaten your Glory in the last Day. Every degree of suffering for Christ now, shall then have its reward.
and greaten your Glory in the last Day. Every degree of suffering for christ now, shall then have its reward.
cc vvb po22 n1 p-acp dt ord n1. np1 n1 pp-f vvg p-acp np1 av, vmb av vhi po31 n1.
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He that hath promised to requite your well doing to a cup of cold water, hath also promised to recompence your sufferings to the least scoff or jeer.
He that hath promised to requite your well doing to a cup of cold water, hath also promised to recompense your sufferings to the least scoff or jeer.
pns31 cst vhz vvn pc-acp vvi po22 n1 vdg p-acp dt n1 pp-f j-jn n1, vhz av vvn pc-acp vvi po22 n2 p-acp dt ds n1 cc vvi.
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Blessed are ye when men shall revile you, — rejoyce and be exceeding glad, for great is your reward in heaven. Matt. 5.11, 12. 8. You that are ashamed to owne Jesus Christ and his ways, and to put on his Yoke, because of the scoffs and jeers of an ungodly World;Blessed Are you when men shall revile you, — rejoice and be exceeding glad, for great is your reward in heaven. Matt. 5.11, 12. 8. You that Are ashamed to own jesus christ and his ways, and to put on his Yoke, Because of the scoffs and jeers of an ungodly World;
vvn vbr pn22 c-crq n2 vmb vvi pn22, — vvb cc vbi vvg j, c-acp j vbz po22 n1 p-acp n1. np1 crd, crd crd pn22 cst vbr j p-acp d np1 np1 cc po31 n2, cc pc-acp vvi p-acp po31 vvi, c-acp pp-f dt n2 cc n2 pp-f dt j n1;
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I pray think seriously on that word of Christ, Mark 8.38. Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him shall the Son be ashamed when he comes in the glory of his Father with the holy Angels.
I pray think seriously on that word of christ, Mark 8.38. Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him shall the Son be ashamed when he comes in the glory of his Father with the holy Angels.
pns11 vvb vvb av-j p-acp d n1 pp-f np1, vvb crd. c-crq vmb vbi j pp-f pno11 cc pp-f po11 n2 p-acp d j cc j n1, pp-f pno31 vmb dt n1 vbb j c-crq pns31 vvz p-acp dt n1 pp-f po31 n1 p-acp dt j n2.
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CHAP. IX. More Objections against early Obedience answered
CHAP. IX. More Objections against early obedience answered
np1 crd. n1 n2 p-acp j n1 vvd
(14) chapter (DIV2)
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Object. 6. ANother stumbling block that hinders young Ones from taking up the Yoke of Christ, is the diversity of opinions,Object. 6. another stumbling block that hinders young Ones from taking up the Yoke of christ, is the diversity of opinions,
n1. crd n-jn j-vvg n1 cst vvz j pi2 p-acp j-vvg a-acp dt vvb pp-f np1, vbz dt n1 pp-f n2,
(14) chapter (DIV2)
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and the many differences which are found among the professors of Religion.
and the many differences which Are found among the professors of Religion.
cc dt d n2 r-crq vbr vvn p-acp dt n2 pp-f n1.
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I would take up the Yoke of Christ if I knew which was the right way.
I would take up the Yoke of christ if I knew which was the right Way.
pns11 vmd vvi a-acp dt vvb pp-f np1 cs pns11 vvd r-crq vbds dt j-jn n1.
(14) chapter (DIV2)
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But how shall I that am young be able to judge? one is for this way, another is for that;
But how shall I that am young be able to judge? one is for this Way, Another is for that;
p-acp q-crq vmb pns11 cst vbm j vbi j pc-acp vvi? pi vbz p-acp d n1, j-jn vbz p-acp d;
(14) chapter (DIV2)
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one says, lo here is Christ, another says, lo he is there; and Christ says, believe them not. One pleads for this Doctrine, another for that, a third denys both.
one Says, lo Here is christ, Another Says, lo he is there; and christ Says, believe them not. One pleads for this Doctrine, Another for that, a third denys both.
crd vvz, uh av vbz np1, j-jn vvz, uh pns31 vbz a-acp; cc np1 vvz, vvb pno32 xx. crd n2 p-acp d n1, j-jn p-acp d, dt ord n1 av-d.
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One is for this way of Worship, another for that, another is neither for this nor that, but above all.
One is for this Way of Worship, Another for that, Another is neither for this nor that, but above all.
pi vbz p-acp d n1 pp-f n1, j-jn p-acp d, j-jn vbz av-dx p-acp d ccx cst, cc-acp p-acp d.
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So that I see whom to avoid, but I see not whom to follow. Therefore till Professors are agreed, it is better to be of no side.
So that I see whom to avoid, but I see not whom to follow. Therefore till Professors Are agreed, it is better to be of no side.
av cst pns11 vvb r-crq pc-acp vvi, cc-acp pns11 vvb xx r-crq pc-acp vvi. av c-acp n2 vbr vvn, pn31 vbz jc pc-acp vbi pp-f dx n1.
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Answ. I confess it is a great advantage which Satan takes to prejudice young ones against Religion, by the differences that are among the professors of Religion.Answer I confess it is a great advantage which Satan Takes to prejudice young ones against Religion, by the differences that Are among the professors of Religion.
np1 pns11 vvb pn31 vbz dt j n1 r-crq np1 vvz pc-acp vvi j pi2 p-acp n1, p-acp dt n2 cst vbr p-acp dt n2 pp-f n1.
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671
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But I would have such consider five things.
But I would have such Consider five things.
p-acp pns11 vmd vhi d vvi crd n2.
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1. A man may with as much reason disclaim the light of the Sun, because the Dials differ about the time of the Day,
1. A man may with as much reason disclaim the Light of the Sun, Because the Dials differ about the time of the Day,
crd dt n1 vmb p-acp c-acp d n1 vvb dt n1 pp-f dt n1, c-acp dt ng1 vvb p-acp dt n1 pp-f dt n1,
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as disclaim Religion because of mens differing opinions about it.
as disclaim Religion Because of men's differing opinions about it.
c-acp vvb n1 c-acp pp-f ng2 j-vvg n2 p-acp pn31.
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What is it in this World that men differ not about? all men differ in their reasonings;
What is it in this World that men differ not about? all men differ in their reasonings;
q-crq vbz pn31 p-acp d n1 cst n2 vvb xx a-acp? d n2 vvb p-acp po32 n2-vvg;
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shall I therefore abandon my reason and become a brute? all mens faces differ;
shall I Therefore abandon my reason and become a brutus? all men's faces differ;
vmb pns11 av vvb po11 n1 cc vvi dt n1? d ng2 n2 vvb;
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shall I therefore renounce humanity, because all are not of one complexion? all mens appetites and palates differ;
shall I Therefore renounce humanity, Because all Are not of one complexion? all men's appetites and palates differ;
vmb pns11 av vvb n1, c-acp d vbr xx pp-f crd n1? d ng2 n2 cc n2 vvb;
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shall I therefore refuse my meat till all palates relish one thing? because men differ in their fashions;
shall I Therefore refuse my meat till all palates relish one thing? Because men differ in their fashions;
vmb pns11 av vvb po11 n1 p-acp d n2 vvb crd n1? c-acp n2 vvb p-acp po32 n2;
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shall I therefore cast off the use of rayment till all come to the same garb? how foolish and absurd is this!
shall I Therefore cast off the use of raiment till all come to the same garb? how foolish and absurd is this!
vmb pns11 av vvd a-acp dt n1 pp-f n1 p-acp d vvb p-acp dt d n1? q-crq j cc j vbz d!
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and is it not the same, because some men differ in some things of Religion, therefore to cast off all Religion?
and is it not the same, Because Some men differ in Some things of Religion, Therefore to cast off all Religion?
cc vbz pn31 xx dt d, c-acp d n2 vvb p-acp d n2 pp-f n1, av pc-acp vvi a-acp d n1?
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2. Is this any new thing? hath it not been so in all ages of the Church? if therefore Religion had been disclaimed till the minds of all men had been united in the profession of it, it had long ere this been shut out of the World.
2. Is this any new thing? hath it not been so in all ages of the Church? if Therefore Religion had been disclaimed till the minds of all men had been united in the profession of it, it had long ere this been shut out of the World.
crd vbz d d j n1? vhz pn31 xx vbn av p-acp d n2 pp-f dt n1? cs av n1 vhd vbn vvn p-acp dt n2 pp-f d n2 vhd vbn vvn p-acp dt n1 pp-f pn31, pn31 vhd av-j c-acp d vbn vvn av pp-f dt n1.
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The Scripture tells you, there must be heresies, 1 Cor. 11.19. it doth not say only, there will be heresies, importing the certainty of them;
The Scripture tells you, there must be heresies, 1 Cor. 11.19. it does not say only, there will be heresies, importing the certainty of them;
dt n1 vvz pn22, a-acp vmb vbi n2, vvn np1 crd. pn31 vdz xx vvi av-j, a-acp vmb vbi n2, vvg dt n1 pp-f pno32;
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but there must be heresies, importing the necessity of them: And we have a double reason render'd for this in the Word.
but there must be heresies, importing the necessity of them: And we have a double reason rendered for this in the Word.
cc-acp a-acp vmb vbi n2, vvg dt n1 pp-f pno32: cc pns12 vhi dt j-jn n1 vvn p-acp d p-acp dt n1.
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First, That they which are approved may be made manifest, 1 Cor. 11.19. they are the touchstone of sincerity.First, That they which Are approved may be made manifest, 1 Cor. 11.19. they Are the touchstone of sincerity.
ord, cst pns32 r-crq vbr vvn vmb vbi vvn j, vvn np1 crd. pns32 vbr dt n1 pp-f n1.
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God loves to try the sincerity of his Peoples Graces, this being the glory of every Christian,
God loves to try the sincerity of his Peoples Graces, this being the glory of every Christian,
np1 vvz pc-acp vvi dt n1 pp-f po31 ng1 n2, d vbg dt n1 pp-f d njp,
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and a disposition highly pleasing to God.
and a disposition highly pleasing to God.
cc dt n1 av-j vvg p-acp np1.
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Were there but one opinion in matters of Faith, one way of Worship among all Christians, to owne this would be no great matter;
Were there but one opinion in matters of Faith, one Way of Worship among all Christians, to own this would be no great matter;
vbdr a-acp cc-acp crd n1 p-acp n2 pp-f n1, crd n1 pp-f n1 p-acp d np1, p-acp d d vmd vbi dx j n1;
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but to owne and cleave to the truths of God against all the errours that oppose them, to stick to the pure Worship of God against all the humane Devisings and Antichristian Impositions of men:
but to own and cleave to the truths of God against all the errors that oppose them, to stick to the pure Worship of God against all the humane Devisings and Antichristian Impositions of men:
cc-acp p-acp d cc vvi p-acp dt n2 pp-f np1 p-acp d dt n2 cst vvb pno32, pc-acp vvi p-acp dt j n1 pp-f np1 p-acp d dt j n2-vvg cc jp n2 pp-f n2:
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this shews the power of faith, the zeal of love, the greatness of self-denial, and the uprightness of the heart in all.
this shows the power of faith, the zeal of love, the greatness of self-denial, and the uprightness of the heart in all.
d vvz dt n1 pp-f n1, dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f dt n1 p-acp d.
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As the Stars shine brightest in the darkest night, so do the Graces of the Saints (who are the lights of the world ) appear in their greatest lustre under the darkness of false Worship and errour.
As the Stars shine Brightest in the Darkest night, so do the Graces of the Saints (who Are the lights of the world) appear in their greatest lustre under the darkness of false Worship and error.
p-acp dt n2 vvb js p-acp dt js n1, av vdb dt n2 pp-f dt n2 (r-crq vbr dt n2 pp-f dt n1) vvb p-acp po32 js n1 p-acp dt n1 pp-f j n1 cc n1.
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That is one reason why there must be heresies. Secondly, Another is this, for the detecting and insnaring of false hearted hypocrites. Hereby unsound Professors are discovered;
That is one reason why there must be heresies. Secondly, another is this, for the detecting and ensnaring of false hearted Hypocrites. Hereby unsound Professors Are discovered;
cst vbz crd n1 c-crq a-acp vmb vbi n2. ord, j-jn vbz d, c-acp dt vvg cc j-vvg pp-f j j-vvn n2. av j n2 vbr vvn;
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errour and heresie have a great hand in detecting hypocrisie. This is a time of temptation in which they fall away.
error and heresy have a great hand in detecting hypocrisy. This is a time of temptation in which they fallen away.
n1 cc n1 vhb dt j n1 p-acp vvg n1. d vbz dt n1 pp-f n1 p-acp r-crq pns32 vvb av.
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So did they 1 John. 2.19. So did they 1 John. 2.19.
av vdd pns32 vvd np1 crd.
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They went out from us (there's the discovery) but they were not of us (there's their hypocrisie) for if they had been of us they would no doubt have continued with us, They went out from us (there's the discovery) but they were not of us (there's their hypocrisy) for if they had been of us they would no doubt have continued with us,
pns32 vvd av p-acp pno12 (pc-acp|vbz dt n1) p-acp pns32 vbdr xx pp-f pno12 (pc-acp|vbz po32 n1) c-acp cs pns32 vhd vbn pp-f pno12 pns32 vmd av-dx n1 vhb vvn p-acp pno12,
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but they went out that they might be made manifest that they were not all of us. but they went out that they might be made manifest that they were not all of us.
cc-acp pns32 vvd av cst pns32 vmd vbi vvn j cst pns32 vbdr xx d pp-f pno12.
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And as errours and heresies serve to discover unsound professors, so also to insnare and destroy them;
And as errors and heresies serve to discover unsound professors, so also to ensnare and destroy them;
cc p-acp n2 cc n2 vvb pc-acp vvi j n2, av av pc-acp vvi cc vvi pno32;
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for there are damning opinions as well as damning practices.
for there Are damning opinions as well as damning practices.
c-acp pc-acp vbr vvg n2 c-acp av c-acp vvg n2.
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When men of bad lives and worse hearts grow weary of the power of truth, God suffers corrupt Doctrines to spring up that may gratifie their lusts,
When men of bad lives and Worse hearts grow weary of the power of truth, God suffers corrupt Doctrines to spring up that may gratify their Lustiest,
c-crq n2 pp-f j n2 cc jc n2 vvb j pp-f dt n1 pp-f n1, np1 vvz j n2 pc-acp vvi a-acp d vmb vvi po32 n2,
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and suit their vicious inclinations, and in a fond compliance herewith, truth suffers, lust thrives, and the soul perishes.
and suit their vicious inclinations, and in a found compliance herewith, truth suffers, lust thrives, and the soul Perishes.
cc vvi po32 j n2, cc p-acp dt j n1 av, n1 vvz, n1 vvz, cc dt n1 vvz.
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This is the very reason rendered why God at the first appearing of Antichrist in the World, gave men up to his damning delusions;
This is the very reason rendered why God At the First appearing of Antichrist in the World, gave men up to his damning delusions;
d vbz dt j n1 vvn c-crq np1 p-acp dt ord vvg pp-f np1 p-acp dt n1, vvd n2 a-acp p-acp po31 vvg n2;
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Because they received not the love of the truth that they might be saved, for this cause God shall send them strong delusion, that they should believe a lye, that they all may be damned who have not believed the truth, Because they received not the love of the truth that they might be saved, for this cause God shall send them strong delusion, that they should believe a lie, that they all may be damned who have not believed the truth,
c-acp pns32 vvd xx dt n1 pp-f dt n1 cst pns32 vmd vbi vvn, p-acp d n1 np1 vmb vvi pno32 j n1, cst pns32 vmd vvi dt n1, cst pns32 d vmb vbi vvn r-crq vhb xx vvn dt n1,
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but had pleasure in unrighteousness, 2 Thess. 2. 10; 11, 12. Thirdly, Consider from whence these differences do arise;but had pleasure in unrighteousness, 2 Thess 2. 10; 11, 12. Thirdly, Consider from whence these differences do arise;
cc-acp vhd n1 p-acp n1, crd np1 crd crd; crd, crd ord, vvb p-acp c-crq d n2 vdb vvi;
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not from Religion it self, which is in all matters of faith and practice direct and certain;
not from Religion it self, which is in all matters of faith and practice Direct and certain;
xx p-acp n1 pn31 n1, r-crq vbz p-acp d n2 pp-f n1 cc n1 j cc j;
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the rule which is the word of God is the same to all, and gives perfect directions to guide us to life and blessedness.
the Rule which is the word of God is the same to all, and gives perfect directions to guide us to life and blessedness.
dt n1 r-crq vbz dt n1 pp-f np1 vbz dt d p-acp d, cc vvz j n2 pc-acp vvi pno12 p-acp n1 cc n1.
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The law of the Lord is perfect converting the soul, the testimony of the Lord is sure making wise the simple, the statutes of the Lord are right rejoycing the heart, Psal. 19.7, 8. And therefore the differences that are found among the professors of Religion, are either from the different measures of knowledge to which Christians have attained, or from their different capacities;The law of the Lord is perfect converting the soul, the testimony of the Lord is sure making wise the simple, the statutes of the Lord Are right rejoicing the heart, Psalm 19.7, 8. And Therefore the differences that Are found among the professors of Religion, Are either from the different measures of knowledge to which Christians have attained, or from their different capacities;
dt n1 pp-f dt n1 vbz j vvg dt n1, dt n1 pp-f dt n1 vbz av-j vvg j dt j, dt n2 pp-f dt n1 vbr av-jn vvg dt n1, np1 crd, crd cc av dt n2 cst vbr vvn p-acp dt n2 pp-f n1, vbr av-d p-acp dt j n2 pp-f n1 p-acp r-crq np1 vhb vvn, cc p-acp po32 j n2;
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or else (which is worse) from the Pride and Lusts of some of its professors, that will dare to be wise above what is written, setting their posts by Gods posts,
or Else (which is Worse) from the Pride and Lustiest of Some of its professors, that will Dare to be wise above what is written, setting their posts by God's posts,
cc av (r-crq vbz av-jc) p-acp dt n1 cc n2 pp-f d pp-f po31 n2, cst vmb vvi pc-acp vbi j p-acp r-crq vbz vvn, vvg po32 n2 p-acp npg1 n2,
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and teaching for Doctrine the Commandments of men:
and teaching for Doctrine the commandments of men:
cc vvg p-acp n1 dt n2 pp-f n2:
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would men but allow Christ to be head of the Church, and sole Lord of Conscience,
would men but allow christ to be head of the Church, and sole Lord of Conscience,
vmd n2 p-acp vvi np1 pc-acp vbi n1 pp-f dt n1, cc j n1 pp-f n1,
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and receive the word at his mouth, and stoop to his Authority, and not set up their wills and inventions for a rule of Worship, the most of our differences would be at an end.
and receive the word At his Mouth, and stoop to his authority, and not Set up their wills and Inventions for a Rule of Worship, the most of our differences would be At an end.
cc vvi dt n1 p-acp po31 n1, cc vvi p-acp po31 n1, cc xx vvn a-acp po32 n2 cc n2 p-acp dt n1 pp-f n1, dt ds pp-f po12 n2 vmd vbi p-acp dt n1.
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Fourthly, All differences in Religion are not inconsistent with Salvation; indeed errours in the fundamental Principles of Godliness are damning;Fourthly, All differences in Religion Are not inconsistent with Salvation; indeed errors in the fundamental Principles of Godliness Are damning;
ord, d n2 p-acp n1 vbr xx j p-acp n1; av n2 p-acp dt j n2 pp-f n1 vbr vvg;
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and therefore all sincere Christians shall be kept from falling into such errour;
and Therefore all sincere Christians shall be kept from falling into such error;
cc av d j np1 vmb vbi vvn p-acp vvg p-acp d n1;
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they have received the spirit of truth to guide them into all truth necessary to salvation;
they have received the Spirit of truth to guide them into all truth necessary to salvation;
pns32 vhb vvn dt n1 pp-f n1 pc-acp vvi pno32 p-acp d n1 j p-acp n1;
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but it is possible that good men may fall into many errours; but it is possible that good men may fallen into many errors;
p-acp pn31 vbz j cst j n2 vmb vvi p-acp d n2;
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you read of some that hold the foundation, who yet build wood, and hay, and stubble upon it;
you read of Some that hold the Foundation, who yet built wood, and hay, and stubble upon it;
pn22 vvb pp-f d d vvb dt n1, r-crq av vvb n1, cc n1, cc n1 p-acp pn31;
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yet these shall be saved as holding the foundation, though their works shall be burned, 1 Cor. 3.12, 15. There are many that were of differing opinions when here on Earth, who are all of one mind now in Heaven.
yet these shall be saved as holding the Foundation, though their works shall be burned, 1 Cor. 3.12, 15. There Are many that were of differing opinions when Here on Earth, who Are all of one mind now in Heaven.
av d vmb vbi vvn p-acp vvg dt n1, cs po32 n2 vmb vbi vvn, vvn np1 crd, crd pc-acp vbr d cst vbdr pp-f j-vvg n2 c-crq av p-acp n1, r-crq vbr d pp-f crd n1 av p-acp n1.
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Therefore he that condemns Religion because of the differences of them that fear God, shall be condemned to Hell as abiding in the estate of them that fear him not.
Therefore he that condemns Religion Because of the differences of them that Fear God, shall be condemned to Hell as abiding in the estate of them that Fear him not.
av pns31 cst vvz n1 c-acp pp-f dt n2 pp-f pno32 cst vvb np1, vmb vbi vvn p-acp n1 c-acp vvg p-acp dt n1 pp-f pno32 cst vvb pno31 xx.
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Fifthly, If differences in Religion be the cause why you owne not Religion;Fifthly, If differences in Religion be the cause why you own not Religion;
ord, cs n2 p-acp n1 vbb dt n1 c-crq pn22 vvd xx n1;
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3035
then why do you not owne it so far as all good men are agreed in it? though there is difference in some things,
then why do you not own it so Far as all good men Are agreed in it? though there is difference in Some things,
av q-crq vdb pn22 xx vvi pn31 av av-j c-acp d j n2 vbr vvn p-acp pn31? cs pc-acp vbz n1 p-acp d n2,
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yet there are many (and they the greatest) things wherein they are all agreed.
yet there Are many (and they the greatest) things wherein they Are all agreed.
av a-acp vbr d (cc pns32 dt js) n2 c-crq pns32 vbr d vvn.
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3037
All are agreed that he that believes not, shall be damned;
All Are agreed that he that believes not, shall be damned;
av-d vbr vvn d pns31 cst vvz xx, vmb vbi vvn;
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3038
and why then do you not close with Jesus Christ? all are agreed that without sincere repentance, and why then do you not close with jesus christ? all Are agreed that without sincere Repentance,
cc c-crq av vdb pn22 xx vvi p-acp np1 np1? d vbr vvn cst p-acp j n1,
(14) chapter (DIV2)
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3039
and a sound conversion there can be no Salvation;
and a found conversion there can be no Salvation;
cc dt j n1 a-acp vmb vbi dx n1;
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3040
why then do ye not shake off your lusts, and turn from sin to God? all are agreed of the necessity of fearing God, and keeping his Commandments, of living soberly, righteously, and godly in this present world;
why then do you not shake off your Lustiest, and turn from since to God? all Are agreed of the necessity of fearing God, and keeping his commandments, of living soberly, righteously, and godly in this present world;
q-crq av vdb pn22 xx vvi a-acp po22 n2, cc vvi p-acp n1 p-acp np1? d vbr vvn pp-f dt n1 pp-f vvg np1, cc vvg po31 n2, pp-f j-vvg av-j, av-j, cc j p-acp d j n1;
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3041
and that without holiness no man shall ever see the Lord;
and that without holiness no man shall ever see the Lord;
cc d p-acp n1 dx n1 vmb av vvi dt n1;
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3042
and therefore why are not these things practised which have an universal consent? if some lesser matters are accounted doubtful and disputable,
and Therefore why Are not these things practised which have an universal consent? if Some lesser matters Are accounted doubtful and disputable,
cc av q-crq vbr xx d n2 vvd r-crq vhb dt j n1? cs d jc n2 vbr vvn j cc j,
(14) chapter (DIV2)
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3043
yet these are things without all controversie.
yet these Are things without all controversy.
av d vbr n2 p-acp d n1.
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3044
Sin must be forsaken, self must be denyed, lust must be mortified, the world must be renounced, Christ must be your King and Lord, he must have his throne in your hearts, his commands must be obeyed,
since must be forsaken, self must be denied, lust must be mortified, the world must be renounced, christ must be your King and Lord, he must have his throne in your hearts, his commands must be obeyed,
n1 vmb vbi vvn, n1 vmb vbi vvn, n1 vmb vbi vvn, dt n1 vmb vbi vvd, np1 vmb vbi po22 n1 cc n1, pns31 vmb vhi po31 n1 p-acp po22 n2, po31 n2 vmb vbi vvn,
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3045
or you can never be saved.
or you can never be saved.
cc pn22 vmb av-x vbi vvn.
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3046
This is the plain way to Heaven, and there is no other but what runs into this.
This is the plain Way to Heaven, and there is no other but what runs into this.
d vbz dt j n1 p-acp n1, cc pc-acp vbz dx n-jn cc-acp q-crq vvz p-acp d.
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3047
And to this you have the consent of all good men that ever heard of the Gospel.
And to this you have the consent of all good men that ever herd of the Gospel.
cc p-acp d pn22 vhb dt n1 pp-f d j n2 cst av vvn pp-f dt n1.
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Now if differing opinions about lesser matters have kept you off from medling with them;
Now if differing opinions about lesser matters have kept you off from meddling with them;
av cs vvg n2 p-acp jc n2 vhb vvn pn22 a-acp p-acp vvg p-acp pno32;
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why should not universal consent ingage you to mind these great and necessary things, whereon your Peace, your Life, your Souls, your Eternal Salvation and Happiness do depend? especially considering this, that if you neglect the great things of Salvation, you can never hope to escape,
why should not universal consent engage you to mind these great and necessary things, whereon your Peace, your Life, your Souls, your Eternal Salvation and Happiness do depend? especially considering this, that if you neglect the great things of Salvation, you can never hope to escape,
q-crq vmd xx j n1 vvi pn22 pc-acp vvi d j cc j n2, c-crq po22 n1, po22 n1, po22 n2, po22 j n1 cc n1 vdb vvi? av-j vvg d, cst cs pn22 vvb dt j n2 pp-f n1, pn22 vmb av-x vvi pc-acp vvi,
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nor find shelter from the wrath of God under so vain a plea as the differences about Religion.
nor find shelter from the wrath of God under so vain a plea as the differences about Religion.
ccx vvi n1 p-acp dt n1 pp-f np1 p-acp av j dt n1 p-acp dt n2 p-acp n1.
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Obj. 7. Another thing that hinders young ones from taking up the Yoke of Christ, is the easiness of repenting and turning to God hereafter.Object 7. another thing that hinders young ones from taking up the Yoke of christ, is the easiness of repenting and turning to God hereafter.
np1 crd j-jn n1 cst vvz j pi2 p-acp j-vvg a-acp dt vvb pp-f np1, vbz dt n1 pp-f vvg cc vvg p-acp np1 av.
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God is full of mercy and will not refuse or reject a penitent sinner at any time, no though at the last hour;
God is full of mercy and will not refuse or reject a penitent sinner At any time, no though At the last hour;
np1 vbz j pp-f n1 cc vmb xx vvi cc vvi dt j-jn n1 p-acp d n1, uh-dx cs p-acp dt ord n1;
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witness the thief upon the cross; how little time had he for repentance, and yet he obtained mercy;
witness the thief upon the cross; how little time had he for Repentance, and yet he obtained mercy;
n1 dt n1 p-acp dt n1; c-crq j n1 vhd pns31 p-acp n1, cc av pns31 vvd n1;
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and why may not I?
and why may not I?
cc q-crq vmb xx pns11?
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Answ. This Thief may in a sense, be said to be a greater thief dead than living.Answer This Thief may in a sense, be said to be a greater thief dead than living.
np1 d n1 vmb p-acp dt n1, vbb vvn pc-acp vbi dt jc n1 j cs j-vvg.
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The example of his repentance and conversion in a dying hour hath stole away many a purpose, many a season of grace, many a resolution,
The Exampl of his Repentance and conversion in a dying hour hath stole away many a purpose, many a season of grace, many a resolution,
dt n1 pp-f po31 n1 cc n1 p-acp dt j-vvg n1 vhz vvn av d dt n1, d dt n1 pp-f n1, d dt n1,
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nay many a Soul, which hath taken incouragement from his late conversion to put off the great business of Salvation to the last.
nay many a Soul, which hath taken encouragement from his late conversion to put off the great business of Salvation to the last.
uh-x d dt n1, r-crq vhz vvn n1 p-acp po31 j n1 pc-acp vvi a-acp dt j n1 pp-f n1 p-acp dt ord.
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Now to prevent this undoing and Soul-destroying mischief, I would say six things concerning this example.
Now to prevent this undoing and Soul-destroying mischief, I would say six things Concerning this Exampl.
av pc-acp vvi d n-vvg cc j n1, pns11 vmd vvi crd n2 vvg d n1.
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1. This is an example without a parallel, and therefore not to be urged in this case.
1. This is an Exampl without a parallel, and Therefore not to be urged in this case.
crd d vbz dt n1 p-acp dt n1, cc av xx pc-acp vbi vvn p-acp d n1.
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God did this once (as one says) that none might despair, and but once that none might presume.
God did this once (as one Says) that none might despair, and but once that none might presume.
np1 vdd d a-acp (c-acp pi vvz) cst pi vmd vvi, cc p-acp a-acp cst pix vmd vvi.
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You have not such another instance in all the Scripture, which is a story of five thousand Years,
You have not such Another instance in all the Scripture, which is a story of five thousand years,
pn22 vhb xx d j-jn n1 p-acp d dt n1, r-crq vbz dt n1 pp-f crd crd n2,
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and yet in all that time we have but one instance of a man that repented when he came to dye;
and yet in all that time we have but one instance of a man that repented when he Come to die;
cc av p-acp d cst n1 pns12 vhb cc-acp crd n1 pp-f dt n1 cst vvd c-crq pns31 vvd pc-acp vvi;
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and will any man dare to adventure his Soul upon such an instance as that? you read Acts 27.44. that the Ship wherein Paul failed was ran aground, and yet not one man lost;
and will any man Dare to adventure his Soul upon such an instance as that? you read Acts 27.44. that the Ship wherein Paul failed was ran aground, and yet not one man lost;
cc vmb d n1 vvb pc-acp vvi po31 n1 p-acp d dt n1 c-acp d? pn22 vvb n2 crd. cst dt n1 c-crq np1 vvn vbds vvd av, cc av xx crd n1 vvn;
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some by swimming, and some on boards, and some on broken pieces of the Ship, they all escaped safe to land. Some by swimming, and Some on boards, and Some on broken Pieces of the Ship, they all escaped safe to land.
d p-acp vvg, cc d p-acp n2, cc d p-acp j-vvn n2 pp-f dt n1, pns32 d vvd j p-acp n1.
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Now would not that man be accounted a mad man that should run his Vessel a ground upon the incouragement of this success?
Now would not that man be accounted a mad man that should run his Vessel a ground upon the encouragement of this success?
av vmd xx d n1 vbi vvn dt j n1 cst vmd vvi po31 n1 dt n1 p-acp dt n1 pp-f d n1?
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2. It is a pattern without a precept.
2. It is a pattern without a precept.
crd pn31 vbz dt n1 p-acp dt n1.
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Where is any command that incourages the dedicating our youth to sin and lust, and our old age to repentance? is there any precept of God that indulges to a youthful remisness in the great business of Religion? no not one, but the quite contrary.
Where is any command that encourages the dedicating our youth to since and lust, and our old age to Repentance? is there any precept of God that indulges to a youthful remissness in the great business of Religion? no not one, but the quite contrary.
q-crq vbz d n1 cst vvz dt j-vvg po12 n1 p-acp n1 cc n1, cc po12 j n1 p-acp n1? vbz pc-acp d n1 pp-f np1 cst vvz p-acp dt j n1 p-acp dt j n1 pp-f n1? uh-dx xx crd, cc-acp dt av j-jn.
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I dare not deny but God may be found in the last hour, but no man ought therefore to put off seeking him till then;
I Dare not deny but God may be found in the last hour, but no man ought Therefore to put off seeking him till then;
pns11 vvb xx vvi p-acp np1 vmb vbi vvn p-acp dt ord n1, cc-acp dx n1 vmd av pc-acp vvi a-acp vvg pno31 c-acp av;
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because the rule is, Remember thy Creator in the days of thy youth, before the evil days come,
Because the Rule is, remember thy Creator in the days of thy youth, before the evil days come,
c-acp dt n1 vbz, vvb po21 n1 p-acp dt n2 pp-f po21 n1, p-acp dt j-jn n2 vvb,
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and the years draw nigh when thou shalt say I have no pleasure in them, Ec. 12.1. 3. It is a precedent without a promise, shew me one promise that ever God made to accept such a repentance as this.and the Years draw High when thou shalt say I have no pleasure in them, Ec. 12.1. 3. It is a precedent without a promise, show me one promise that ever God made to accept such a Repentance as this.
cc dt n2 vvb av-j c-crq pns21 vm2 vvi pns11 vhb dx n1 p-acp pno32, np1 crd. crd pn31 vbz dt n1 p-acp dt n1, vvb pno11 crd n1 cst av np1 vvd pc-acp vvi d dt n1 c-acp d.
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And therefore it is a very hopeless attempt, nay a down-right presumption, to expect mercy without a promise of mercy,
And Therefore it is a very hopeless attempt, nay a downright presumption, to expect mercy without a promise of mercy,
cc av pn31 vbz dt av j n1, uh-x dt j n1, pc-acp vvi n1 p-acp dt n1 pp-f n1,
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or in a way not promised, is presumption. 4. It was a miraculous work upon a peculiar reason;
or in a Way not promised, is presumption. 4. It was a miraculous work upon a peculiar reason;
cc p-acp dt n1 xx vvn, vbz n1. crd pn31 vbds dt j n1 p-acp dt j n1;
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to wit, to shew forth his Godhead, even when his humane nature was dying.
to wit, to show forth his Godhead, even when his humane nature was dying.
p-acp n1, p-acp vvb av po31 n1, av c-crq po31 j n1 vbds vvg.
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There was never such a concurrence of works of wonder in any age of the world as at that time; the Sun losing his light; the Air darkened; the Earth quaking; the Rocks rent; the Graves opened; many Dead raised;
There was never such a concurrence of works of wonder in any age of the world as At that time; the Sun losing his Light; the Air darkened; the Earth quaking; the Rocks rend; the Graves opened; many Dead raised;
a-acp vbds av-x d dt n1 pp-f n2 pp-f n1 p-acp d n1 pp-f dt n1 c-acp p-acp d n1; dt n1 vvg po31 n1; dt n1 vvn; dt n1 vvg; dt n2 vvb; dt n2 vvd; d j vvd;
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and among the rest this was one, a Thief, while hanging upon the Cross converted;
and among the rest this was one, a Thief, while hanging upon the Cross converted;
cc p-acp dt n1 d vbds pi, dt n1, n1 vvg p-acp dt n1 vvn;
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this was to manifest his deity under his greatest suffering, and to take away the ignominy of his cross:
this was to manifest his deity under his greatest suffering, and to take away the ignominy of his cross:
d vbds pc-acp vvi po31 n1 p-acp po31 js n1, cc pc-acp vvi av dt n1 pp-f po31 n1:
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so that we may (as one says) almost as well expect a second crucifying of Christ,
so that we may (as one Says) almost as well expect a second crucifying of christ,
av cst pns12 vmb (c-acp pi vvz) av c-acp av vvi dt ord vvg pp-f np1,
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as a second conversion of this nature.
as a second conversion of this nature.
c-acp dt ord n1 pp-f d n1.
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5. Was there not another Thief at the same time upon the Cross? and yet he repented not,
5. Was there not Another Thief At the same time upon the Cross? and yet he repented not,
crd vbds pc-acp xx j-jn n1 p-acp dt d n1 p-acp dt n1? cc av pns31 vvd xx,
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though he had much means to help him in the work;
though he had much means to help him in the work;
cs pns31 vhd d n2 pc-acp vvi pno31 p-acp dt n1;
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his fellow recanting of his sin, becoming a true convert, reproving his sin, calling him to repent, owning the Lord Christ, praying for mercy;
his fellow recanting of his since, becoming a true convert, reproving his since, calling him to Repent, owning the Lord christ, praying for mercy;
po31 n1 vvg pp-f po31 n1, vvg dt j vvi, vvg po31 n1, vvg pno31 pc-acp vvi, vvg dt n1 np1, vvg p-acp n1;
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yet notwithstanding all this he repented not, but as he lived so he dyed, in his sins and lusts.
yet notwithstanding all this he repented not, but as he lived so he died, in his Sins and Lustiest.
av p-acp d d pns31 vvd xx, cc-acp c-acp pns31 vvd av pns31 vvd, p-acp po31 n2 cc n2.
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And therefore thou hast greater cause to fear being cast off with the impenitent Thief, than to be received to mercy with this signal Convert;
And Therefore thou hast greater cause to Fear being cast off with the impenitent Thief, than to be received to mercy with this signal Convert;
cc av pns21 vh2 jc n1 p-acp n1 vbg vvn a-acp p-acp dt j n1, cs pc-acp vbi vvn p-acp n1 p-acp d n1 vvb;
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especially considering, that there is but this one instance in all the Bible, and for this one that was received to mercy, thousands and thousands have been cast off.
especially considering, that there is but this one instance in all the bible, and for this one that was received to mercy, thousands and thousands have been cast off.
av-j vvg, cst pc-acp vbz p-acp d crd n1 p-acp d dt n1, cc p-acp d pi cst vbds vvn p-acp n1, crd cc crd vhb vbn vvn a-acp.
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6. This Thief upon the Cross is an example pleaded but not imitated; and so we make that a dangerous temptation, which would otherwise be an incouraging instance.
6. This Thief upon the Cross is an Exampl pleaded but not imitated; and so we make that a dangerous temptation, which would otherwise be an encouraging instance.
crd d n1 p-acp dt n1 vbz dt n1 vvn cc-acp xx vvn; cc av pns12 vvb cst dt j n1, r-crq vmd av vbi dt vvg n1.
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You that urge this for an example, do but imitate it, and then you'l make a right use of it.
You that urge this for an Exampl, do but imitate it, and then You'll make a right use of it.
pn22 cst vvb d p-acp dt n1, vdb p-acp vvi pn31, cc av pn22|vmb vvi dt j-jn n1 pp-f pn31.
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For we don't find that this Thief was ever called to believe till then;
For we don't find that this Thief was ever called to believe till then;
c-acp pns12 vdbx vvi cst d n1 vbds av vvn pc-acp vvi c-acp av;
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and therefore so soon as he heard of Christ he believes in him, and ventures his Soul upon his righteousness.
and Therefore so soon as he herd of christ he believes in him, and ventures his Soul upon his righteousness.
cc av av av c-acp pns31 vvd pp-f np1 pns31 vvz p-acp pno31, cc vvz po31 n1 p-acp po31 n1.
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And God requires no more than that we would answer his call, and accept the first tenders of Grace.
And God requires no more than that we would answer his call, and accept the First tenders of Grace.
cc np1 vvz av-dx dc cs cst pns12 vmd vvi po31 n1, cc vvi dt ord n2 pp-f n1.
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If God calls when it is late, he will accept late conversion, and therefore Christ takes that for an answer in Matt. 20. when he asks them, why stand ye here all the day idle? and they answer, because no man hath hired us;
If God calls when it is late, he will accept late conversion, and Therefore christ Takes that for an answer in Matt. 20. when he asks them, why stand you Here all the day idle? and they answer, Because no man hath hired us;
cs np1 vvz c-crq pn31 vbz j, pns31 vmb vvi j n1, cc av np1 vvz cst p-acp dt n1 p-acp np1 crd c-crq pns31 vvz pno32, q-crq vvb pn22 av av-d dt n1 j? cc pns32 vvb, c-acp dx n1 vhz vvn pno12;
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but as soon as he calls, they come.
but as soon as he calls, they come.
p-acp c-acp av c-acp pns31 vvz, pns32 vvb.
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Do you come in and believe in Christ at the first call, as the Thief here did? if God calls not till the eleventh hour, he that comes in at the eleventh hour comes in good time;
Do you come in and believe in christ At the First call, as the Thief Here did? if God calls not till the eleventh hour, he that comes in At the eleventh hour comes in good time;
vdb pn22 vvi p-acp cc vvi p-acp np1 p-acp dt ord vvi, c-acp dt n1 av vdd? cs np1 vvz xx p-acp dt ord n1, pns31 cst vvz p-acp p-acp dt ord n1 vvz p-acp j n1;
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but he that is called at the first or third hour, may come too late if he puts it off till the eleventh:
but he that is called At the First or third hour, may come too late if he puts it off till the eleventh:
cc-acp pns31 cst vbz vvn p-acp dt ord cc ord n1, vmb vvi av av-j cs pns31 vvz pn31 a-acp p-acp dt ord:
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if thou darest sinfully say, it is too soon to day, it may be God may judicially say, it is too late to morrow.
if thou Darest sinfully say, it is too soon to day, it may be God may judicially say, it is too late to morrow.
cs pns21 vv2 av-j n1, pn31 vbz av av p-acp n1, pn31 vmb vbi np1 vmb av-j vvi, pn31 vbz av j p-acp n1.
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And therefore this instance of the Thief on the Cross is most ignorantly and impertinently urged, which doth no way reach the case of impenitent sinners under Gospel Grace,
And Therefore this instance of the Thief on the Cross is most ignorantly and impertinently urged, which does no Way reach the case of impenitent Sinners under Gospel Grace,
cc av d n1 pp-f dt n1 p-acp dt n1 vbz av-ds av-j cc av-j vvn, r-crq vdz dx n1 vvi dt n1 pp-f j n2 p-acp n1 n1,
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and the daily and loud calls of God.
and the daily and loud calls of God.
cc dt j cc av-j vvz pp-f np1.
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The Thief never put off the work of repentance and conversion (that we find) to the last hour; this thou dost.
The Thief never put off the work of Repentance and conversion (that we find) to the last hour; this thou dost.
dt n1 av-x vvd a-acp dt n1 pp-f n1 cc n1 (cst pns12 vvb) p-acp dt ord n1; d pns21 vd2.
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The Thief never purposed to repent hereafter, that he might thereby the better enjoy his lusts at present; this thou dost.
The Thief never purposed to Repent hereafter, that he might thereby the better enjoy his Lustiest At present; this thou dost.
dt n1 av-x vvd pc-acp vvi av, cst pns31 vmd av dt jc vvi po31 n2 p-acp j; d pns21 vd2.
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The Thief came into Christ at the first call;
The Thief Come into christ At the First call;
dt n1 vvd p-acp np1 p-acp dt ord vvb;
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but thou hast been often called and yet hast refused to come, and therefore what is this instance to thee? it doth not at all concern thy case, it is falsly urged and vainly pleaded.
but thou hast been often called and yet hast refused to come, and Therefore what is this instance to thee? it does not At all concern thy case, it is falsely urged and vainly pleaded.
cc-acp pns21 vh2 vbn av vvn cc av vh2 vvn pc-acp vvi, cc av r-crq vbz d n1 p-acp pno21? pn31 vdz xx p-acp d vvb po21 n1, pn31 vbz av-j vvn cc av-j vvn.
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And therefore instead of incouraging thy self from this single instance of the Thiefs being at last hour received to mercy, thou shouldst consider and tremble at that dreadful threatning of God against such as slight and stand out against the calls and offers of mercy, Prov. 1. from the 24. verse to the last.
And Therefore instead of encouraging thy self from this single instance of the Thieves being At last hour received to mercy, thou Shouldst Consider and tremble At that dreadful threatening of God against such as slight and stand out against the calls and offers of mercy, Curae 1. from the 24. verse to the last.
cc av av pp-f vvg po21 n1 p-acp d j n1 pp-f dt n2 vbg p-acp ord n1 vvn p-acp n1, pns21 vmd2 vvi cc vvi p-acp d j n-vvg pp-f np1 p-acp d c-acp j cc vvi av p-acp dt n2 cc n2 pp-f n1, np1 crd p-acp dt crd n1 p-acp dt ord.
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Because I have called and ye refused, I have stretched out my hand and no man regarded; Because I have called and you refused, I have stretched out my hand and no man regarded;
c-acp pns11 vhb vvn cc pn22 vvd, pns11 vhb vvn av po11 n1 cc dx n1 vvn;
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but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity, I will mock when your fear cometh. but you have Set At nought all my counsel, and would none of my reproof; I also will laugh At your calamity, I will mock when your Fear comes.
cc-acp pn22 vhb vvn p-acp pix d po11 n1, cc vmd pi pp-f po11 n1; pns11 av vmb vvi p-acp po22 n1, pns11 vmb vvi c-crq po22 n1 vvz.
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And vers. 28. They shall call upon me but I will not answer, they shall seek me early but they shall not find me.
And vers. 28. They shall call upon me but I will not answer, they shall seek me early but they shall not find me.
cc fw-la. crd pns32 vmb vvi p-acp pno11 cc-acp pns11 vmb xx vvi, pns32 vmb vvi pno11 av-j p-acp pns32 vmb xx vvi pno11.
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And vers. 32. The turning away of the simple shall slay them;
And vers. 32. The turning away of the simple shall slay them;
cc fw-la. crd dt n-vvg av pp-f dt j vmb vvi pno32;
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that is, their turning away from the calls of God and offers of Grace, will be their Condemnation at the last.
that is, their turning away from the calls of God and offers of Grace, will be their Condemnation At the last.
cst vbz, po32 vvg av p-acp dt n2 pp-f np1 cc n2 pp-f n1, vmb vbi po32 n1 p-acp dt ord.
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And therefore remember this, it is seldome (if ever) that any adventure so near the brink of Hell,
And Therefore Remember this, it is seldom (if ever) that any adventure so near the brink of Hell,
cc av vvb d, pn31 vbz av (cs av) cst d n1 av av-j dt n1 pp-f n1,
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as to put off repentance and closing with Christ to the last hour, thinking to come off safe,
as to put off Repentance and closing with christ to the last hour, thinking to come off safe,
c-acp pc-acp vvi a-acp n1 cc vvg p-acp np1 p-acp dt ord n1, vvg pc-acp vvi a-acp j,
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but that they drop in at the last.
but that they drop in At the last.
cc-acp cst pns32 vvb p-acp p-acp dt ord.
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CHAP. X. Wherein the reasons of slighting Christ are inquired into, and the evil of it aggravated.
CHAP. X. Wherein the Reasons of slighting christ Are inquired into, and the evil of it aggravated.
np1 fw-la c-crq dt n2 pp-f vvg np1 vbr vvn p-acp, cc dt n-jn pp-f pn31 vvd.
(15) chapter (DIV2)
691
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3111
USE of reproof to such as delay and put off the putting on Christs Yoke. O what folly is this!USE of reproof to such as Delay and put off the putting on Christ Yoke. Oh what folly is this!
n1 pp-f n1 p-acp d c-acp n1 cc vvi a-acp dt vvg p-acp npg1 vvi. uh q-crq n1 vbz d!
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693
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3112
and yet there is nothing more natural.
and yet there is nothing more natural.
cc av pc-acp vbz pix av-dc j.
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693
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3113
Few there are that do downright refuse Christ, but many there are that put him off till hereafter;
Few there Are that do downright refuse christ, but many there Are that put him off till hereafter;
np1 a-acp vbr cst vdb av-j vvi np1, cc-acp d a-acp vbr d vvn pno31 a-acp p-acp av;
(15) chapter (DIV2)
693
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3114
from one time to another, from childhood to youth, from youth to manhood, from manhood to old age, from old age to the death bed, till there is no room left for this great work.
from one time to Another, from childhood to youth, from youth to manhood, from manhood to old age, from old age to the death Bed, till there is no room left for this great work.
p-acp crd n1 p-acp j-jn, p-acp n1 p-acp n1, p-acp n1 p-acp n1, p-acp n1 p-acp j n1, p-acp j n1 p-acp dt n1 n1, c-acp pc-acp vbz dx n1 vvn p-acp d j n1.
(15) chapter (DIV2)
693
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3115
They while away one season after another, till the season of Grace is past and gone.
They while away one season After Another, till the season of Grace is past and gone.
pns32 n1 av crd n1 p-acp j-jn, c-acp dt n1 pp-f n1 vbz j cc vvn.
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693
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3116
In the managing this use I will do three things. 1. Inquire into the causes why men deal thus with Christ.
In the managing this use I will do three things. 1. Inquire into the Causes why men deal thus with christ.
p-acp dt n-vvg d n1 pns11 vmb vdi crd n2. crd vvb p-acp dt n2 c-crq n2 vvb av p-acp np1.
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694
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3117
2. Charge the sinner with such aggravations of this evil as may set home the reproof.
2. Charge the sinner with such aggravations of this evil as may Set home the reproof.
crd n1 dt n1 p-acp d n2 pp-f d n-jn c-acp vmb vvi av-an dt n1.
(15) chapter (DIV2)
696
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3118
3. Propound some Considerations for a thorough conviction. First, Let us inquire into the causes why men deal thus with Christ;
3. Propound Some Considerations for a thorough conviction. First, Let us inquire into the Causes why men deal thus with christ;
crd vvi d n2 p-acp dt j n1. ord, vvb pno12 vvi p-acp dt n2 c-crq n2 vvb av p-acp np1;
(15) chapter (DIV2)
697
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3119
whence is it that any do refuse his Yoke? break his bonds and cast his cords from him.
whence is it that any do refuse his Yoke? break his bonds and cast his cords from him.
q-crq vbz pn31 cst d vdb vvi po31 vvi? vvb po31 n2 cc vvd po31 n2 p-acp pno31.
(15) chapter (DIV2)
698
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3120
It may be reduced to these five heads chiefly. First, Ignorance: This is one cause of all the slights that are put upon Christ;
It may be reduced to these five Heads chiefly. First, Ignorance: This is one cause of all the slights that Are put upon christ;
pn31 vmb vbi vvn p-acp d crd n2 av-jn. ord, n1: d vbz crd n1 pp-f d dt n2 cst vbr vvn p-acp np1;
(15) chapter (DIV2)
699
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3121
this our Lord Christ intimates in that passage to the Samaritan woman, John 4.10. If thou knewest the gift of God.
this our Lord christ intimates in that passage to the Samaritan woman, John 4.10. If thou Knewest the gift of God.
d po12 n1 np1 vvz p-acp d n1 p-acp dt np1 n1, np1 crd. cs pns21 vvd2 dt n1 pp-f np1.
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700
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3122
A Soul that hath a right knowledge of Christ, cannot but owne him and bow to him.
A Soul that hath a right knowledge of christ, cannot but own him and bow to him.
dt n1 cst vhz dt j-jn n1 pp-f np1, vmbx p-acp vvi pno31 cc vvi p-acp pno31.
(15) chapter (DIV2)
700
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3123
They that know thy name will trust in thee, Psal. 9.10. Knowledge begets love, and love begets obedience.They that know thy name will trust in thee, Psalm 9.10. Knowledge begets love, and love begets Obedience.
pns32 d vvb po21 n1 vmb vvi p-acp pno21, np1 crd. n1 vvz n1, cc n1 vvz n1.
(15) chapter (DIV2)
700
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3124
If you did but know Christ, his undertakings for you, his relation to you, his dominion over you, you would not thus reject his Yoke and despise his Command.
If you did but know christ, his undertakings for you, his Relation to you, his dominion over you, you would not thus reject his Yoke and despise his Command.
cs pn22 vdd cc-acp vvb np1, po31 n2-vvg p-acp pn22, po31 n1 p-acp pn22, po31 n1 p-acp pn22, pn22 vmd xx av vvi po31 vvi cc vvi po31 n1.
(15) chapter (DIV2)
700
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3125
It is your blindness that is the reason of your disobedience. What is thy beloved more than another beloved? In 1 Cor. 2.8. the Apostle charges all their contemptuous carriage to Christ upon their ignorance;
It is your blindness that is the reason of your disobedience. What is thy Beloved more than Another Beloved? In 1 Cor. 2.8. the Apostle charges all their contemptuous carriage to christ upon their ignorance;
pn31 vbz po22 n1 cst vbz dt n1 pp-f po22 n1. q-crq vbz po21 j-vvn av-dc cs j-jn vvn? p-acp crd np1 crd. dt n1 vvz d po32 j n1 p-acp np1 p-acp po32 n1;
(15) chapter (DIV2)
700
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3126
whom none of the Princes of this world knew, for had they known it, they would not have crucifyed the Lord of glory. whom none of the Princes of this world knew, for had they known it, they would not have Crucified the Lord of glory.
ro-crq pi pp-f dt n2 pp-f d n1 vvd, c-acp vhd pns32 vvn pn31, pns32 vmd xx vhi vvn dt n1 pp-f n1.
(15) chapter (DIV2)
700
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3127
Did you know Christ, you would not refuse his call, nor reject his Yoke. Oh how many that are accounted men of understanding and parts,
Did you know christ, you would not refuse his call, nor reject his Yoke. O how many that Are accounted men of understanding and parts,
vdd pn22 vvi np1, pn22 vmd xx vvi po31 n1, ccx vvi po31 vvi. uh q-crq d cst vbr vvn n2 pp-f n1 cc n2,
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and esteemed the wits of the age, yet are grosly ignorant of the mystery of Christ and the Gospel,
and esteemed the wits of the age, yet Are grossly ignorant of the mystery of christ and the Gospel,
cc vvd dt n2 pp-f dt n1, av vbr av-j j pp-f dt n1 pp-f np1 cc dt n1,
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700
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3129
and so, professing themselves wise they become fools.
and so, professing themselves wise they become Fools.
cc av, vvg px32 j pns32 vvb n2.
(15) chapter (DIV2)
700
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3130
The God of this world hath blinded their minds, left the light of the glorious Gospel of Christ, who is the Image of God should shine into them, 2 Cor. 4.4.The God of this world hath blinded their minds, left the Light of the glorious Gospel of christ, who is the Image of God should shine into them, 2 Cor. 4.4.
dt n1 pp-f d n1 vhz vvn po32 n2, vvd dt n1 pp-f dt j n1 pp-f np1, r-crq vbz dt n1 pp-f np1 vmd vvi p-acp pno32, crd np1 crd.
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700
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3131
Secondly, It is from that root of unbelief that grows in every carnal heart;
Secondly, It is from that root of unbelief that grows in every carnal heart;
ord, pn31 vbz p-acp d n1 pp-f n1 cst vvz p-acp d j n1;
(15) chapter (DIV2)
701
Page 261
3132
men don't believe the things of the invisible world, the Glory to be revealed or the Misery threatned,
men don't believe the things of the invisible world, the Glory to be revealed or the Misery threatened,
n2 vdbx vvb dt n2 pp-f dt j n1, dt n1 pc-acp vbi vvn cc dt n1 vvd,
(15) chapter (DIV2)
701
Page 261
3133
and the necessity of Faith and Holiness for the securing the one and avoiding the other, and that is the reason.
and the necessity of Faith and Holiness for the securing the one and avoiding the other, and that is the reason.
cc dt n1 pp-f n1 cc n1 p-acp dt vvg dt crd cc vvg dt j-jn, cc d vbz dt n1.
(15) chapter (DIV2)
701
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3134
The Apostle says, we walk by faith and not by sight;
The Apostle Says, we walk by faith and not by sighed;
dt n1 vvz, pns12 vvb p-acp n1 cc xx p-acp n1;
(15) chapter (DIV2)
701
Page 262
3135
but the generality of men walk by sight not by faith, their hearts are fixed upon present things, they cannot see afar off. Did men believe that sinful pleasures will end in eternal torments ▪ that the lusts of the flesh cannot be indulged at any easier rate than the loss of the Soul;
but the generality of men walk by sighed not by faith, their hearts Are fixed upon present things, they cannot see afar off. Did men believe that sinful pleasures will end in Eternal torments ▪ that the Lustiest of the Flesh cannot be indulged At any Easier rate than the loss of the Soul;
p-acp dt n1 pp-f n2 vvb p-acp n1 xx p-acp n1, po32 n2 vbr vvn p-acp j n2, pns32 vmbx vvi av a-acp. vdd n2 vvi d j n2 vmb vvi p-acp j n2 ▪ cst dt n2 pp-f dt n1 vmbx vbi vvn p-acp d jc n1 cs dt n1 pp-f dt n1;
(15) chapter (DIV2)
701
Page 262
3136
that there is no relief from the bondage and burden of sin but by a Saviour;
that there is no relief from the bondage and burden of since but by a Saviour;
cst pc-acp vbz dx n1 p-acp dt n1 cc n1 pp-f n1 cc-acp p-acp dt n1;
(15) chapter (DIV2)
701
Page 262
3137
and that he is a Saviour to none whom he does not rule, to none but them that obey him; you would hearken to his call, and come under his Yoke.
and that he is a Saviour to none whom he does not Rule, to none but them that obey him; you would harken to his call, and come under his Yoke.
cc cst pns31 vbz dt n1 p-acp pi ro-crq pns31 vdz xx vvi, p-acp pix cc-acp pno32 cst vvb pno31; pn22 vmd vvi p-acp po31 n1, cc vvb p-acp po31 vvi.
(15) chapter (DIV2)
701
Page 262
3138
Most men are men of this world, as David calls them, they are for a portion in this life; Most men Are men of this world, as David calls them, they Are for a portion in this life;
np1 n2 vbr n2 pp-f d n1, c-acp np1 vvz pno32, pns32 vbr p-acp dt n1 p-acp d n1;
(15) chapter (DIV2)
702
Page 262
3139
Demas hath imbraced this present world; Demas hath embraced this present world;
np1 vhz vvn d j n1;
(15) chapter (DIV2)
702
Page 262
3140
and there is no greater token of a carnal unbelieving heart, than for a man to fix upon a present happiness,
and there is no greater token of a carnal unbelieving heart, than for a man to fix upon a present happiness,
cc pc-acp vbz dx jc n1 pp-f dt j vvg n1, cs p-acp dt n1 pc-acp vvi p-acp dt j n1,
(15) chapter (DIV2)
702
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3141
when God hath propounded an eternal felicity in another world. The good man is for the Yoke of Christ here, and a Crown hereafter;
when God hath propounded an Eternal felicity in Another world. The good man is for the Yoke of christ Here, and a Crown hereafter;
c-crq np1 vhz vvn dt j n1 p-acp j-jn n1. dt j n1 vbz p-acp dt n1 pp-f np1 av, cc dt n1 av;
(15) chapter (DIV2)
702
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3142
the unbeliever is for present ease and satisfaction, and therefore takes up with the pleasures of sin that are but for a season.
the unbeliever is for present ease and satisfaction, and Therefore Takes up with the pleasures of since that Are but for a season.
dt n1 vbz p-acp j n1 cc n1, cc av vvz a-acp p-acp dt n2 pp-f n1 cst vbr p-acp p-acp dt n1.
(15) chapter (DIV2)
702
Page 262
3143
3. It is from that general unconcernedness that is in men about the matters of the world to come. 3. It is from that general unconcernedness that is in men about the matters of the world to come.
crd pn31 vbz p-acp d j n1 cst vbz p-acp n2 p-acp dt n2 pp-f dt n1 pc-acp vvi.
(15) chapter (DIV2)
703
Page 262
3144
They put far from them the evil day; and things at a distance don't affect us; They put Far from them the evil day; and things At a distance don't affect us;
pns32 vvd av-j p-acp pno32 dt j-jn n1; cc n2 p-acp dt n1 vdbx vvi pno12;
(15) chapter (DIV2)
703
Page 262
3145
they are like the discharging a gun a great way off, we hear the report without concernedness,
they Are like the discharging a gun a great Way off, we hear the report without concernedness,
pns32 vbr av-j dt vvg dt n1 dt j n1 a-acp, pns12 vvb dt n1 p-acp n1,
(15) chapter (DIV2)
703
Page 262
3146
but the same set to our breasts and discharg'd, would make us tremble.
but the same Set to our breasts and discharged, would make us tremble.
cc-acp dt d vvn p-acp po12 n2 cc vvn, vmd vvi pno12 vvi.
(15) chapter (DIV2)
703
Page 263
3147
A clap of thunder in a remote part of the Heavens doth not startle us so much as when it is just over our heads.
A clap of thunder in a remote part of the Heavens does not startle us so much as when it is just over our Heads.
dt n1 pp-f n1 p-acp dt j n1 pp-f dt n2 vdz xx vvi pno12 av av-d c-acp c-crq pn31 vbz j p-acp po12 n2.
(15) chapter (DIV2)
703
Page 263
3148
Next to the want of a sound belief, the want of a serious consideration, is the great cause why men dally with God.
Next to the want of a found belief, the want of a serious consideration, is the great cause why men dally with God.
ord p-acp dt n1 pp-f dt j n1, dt n1 pp-f dt j n1, vbz dt j n1 q-crq n2 vvb p-acp np1.
(15) chapter (DIV2)
704
Page 263
3149
For as Faith makes invisible things evident, and future things present, so consideration makes them great,
For as Faith makes invisible things evident, and future things present, so consideration makes them great,
p-acp p-acp n1 vvz j n2 j, cc j-jn n2 j, av n1 vvz pno32 j,
(15) chapter (DIV2)
704
Page 263
3150
and gives them their due weight. Consideration is an intimate view of things; it ponders matters fully, their natures, events, and tendencies.
and gives them their due weight. Consideration is an intimate view of things; it ponders matters Fully, their nature's, events, and tendencies.
cc vvz pno32 po32 j-jn n1. n1 vbz dt j n1 pp-f n2; pn31 vvz n2 av-j, po32 n2, n2, cc n2.
(15) chapter (DIV2)
704
Page 263
3151
It compares one thing with another, kind with kind, cause with cause, circumstance with circumstance, issue with issue,
It compares one thing with Another, kind with kind, cause with cause, circumstance with circumstance, issue with issue,
pn31 vvz crd n1 p-acp j-jn, j p-acp n1, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1,
(15) chapter (DIV2)
704
Page 263
3152
how they begin and how they end. Sin and lust are indeliberate and sudden, they must have a present compliance;
how they begin and how they end. since and lust Are indeliberate and sudden, they must have a present compliance;
c-crq pns32 vvb cc c-crq pns32 vvb. n1 cc n1 vbr j cc j, pns32 vmb vhi dt j n1;
(15) chapter (DIV2)
704
Page 263
3153
they allow of no consideration, they consider not that they do evil, Eccles. 5.1. He considers not that the dead are there, and that her guests are in the depths of hell, says Solomon of the simple sinner, Prov. 9.18. Consideration would break the force of lust, and spoil Satans design.
they allow of no consideration, they Consider not that they do evil, Eccles. 5.1. He considers not that the dead Are there, and that her guests Are in the depths of hell, Says Solomon of the simple sinner, Curae 9.18. Consideration would break the force of lust, and spoil Satan Design.
pns32 vvb pp-f dx n1, pns32 vvb xx cst pns32 vdb j-jn, np1 crd. pns31 vvz xx d dt j vbr a-acp, cc cst po31 n2 vbr p-acp dt n2 pp-f n1, vvz np1 pp-f dt j n1, np1 crd. n1 vmd vvi dt n1 pp-f n1, cc vvi npg1 n1.
(15) chapter (DIV2)
704
Page 263
3154
Would men but seriously ponder what sin is, and what the Soul is; how deceitful, how vain, how unsatisfying, how brutish the one, and how noble, how precious,
Would men but seriously ponder what since is, and what the Soul is; how deceitful, how vain, how unsatisfying, how brutish the one, and how noble, how precious,
vmd n2 p-acp av-j vvi r-crq n1 vbz, cc q-crq dt n1 vbz; c-crq j, c-crq j, c-crq vvg, c-crq j dt pi, cc c-crq j, c-crq j,
(15) chapter (DIV2)
705
Page 263
3155
how immortal the other, they would not stake and pawn them to every base lust as they do.
how immortal the other, they would not stake and pawn them to every base lust as they do.
c-crq j dt n-jn, pns32 vmd xx vvi cc vvi pno32 p-acp d j n1 c-acp pns32 vdb.
(15) chapter (DIV2)
705
Page 263
3156
Would they but consider of the nearness of death and eternity; that within a few days or hours they must be in Heaven or Hell;
Would they but Consider of the nearness of death and eternity; that within a few days or hours they must be in Heaven or Hell;
vmd pns32 p-acp vvb pp-f dt n1 pp-f n1 cc n1; cst p-acp dt d n2 cc n2 pns32 vmb vbi p-acp n1 cc n1;
(15) chapter (DIV2)
705
Page 263
3157
that there is nothing between but a little breath, which the next morsel he eats may stop;
that there is nothing between but a little breath, which the next morsel he eats may stop;
cst pc-acp vbz pix p-acp p-acp dt j n1, r-crq dt ord n1 pns31 vvz vmb vvi;
(15) chapter (DIV2)
705
Page 264
3158
all hangs upon a small thred of life which the next disease may fret in sunder, they could not dally with duty,
all hangs upon a small thread of life which the next disease may fret in sunder, they could not dally with duty,
d vvz p-acp dt j n1 pp-f n1 r-crq dt ord n1 vmb vvi p-acp av, pns32 vmd xx vvi p-acp n1,
(15) chapter (DIV2)
705
Page 264
3159
and slight conversion and a life of holiness as they do.
and slight conversion and a life of holiness as they do.
cc j n1 cc dt n1 pp-f n1 c-acp pns32 vdb.
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705
Page 264
3160
What is the reason that men are better upon a sick bed than at another time? that Jesus Christ is then prized,
What is the reason that men Are better upon a sick Bed than At Another time? that jesus christ is then prized,
q-crq vbz dt n1 cst n2 vbr jc p-acp dt j n1 cs p-acp j-jn n1? cst np1 np1 vbz av vvn,
(15) chapter (DIV2)
706
Page 264
3161
and repentance sought, and holiness desired, which in health were slighted and put off? the reason is, the sense of their condition;
and Repentance sought, and holiness desired, which in health were slighted and put off? the reason is, the sense of their condition;
cc n1 vvd, cc n1 vvd, r-crq p-acp n1 vbdr vvn cc vvn a-acp? dt n1 vbz, dt n1 pp-f po32 n1;
(15) chapter (DIV2)
706
Page 264
3162
their case makes them considerate, and consideration gives death and eternity a near approach, and than they do make other kind of impressions than when we look on them at a distance.
their case makes them considerate, and consideration gives death and eternity a near approach, and than they do make other kind of impressions than when we look on them At a distance.
po32 n1 vvz pno32 j, cc n1 vvz n1 cc n1 dt j n1, cc cs pns32 vdb vvi j-jn n1 pp-f n2 cs c-crq pns12 vvb p-acp pno32 p-acp dt n1.
(15) chapter (DIV2)
706
Page 264
3163
Had we but the same thoughts of these things in health as we shall have in sickness, we should labour for Grace and Holiness as much now,
Had we but the same thoughts of these things in health as we shall have in sickness, we should labour for Grace and Holiness as much now,
vhd pns12 p-acp dt d n2 pp-f d n2 p-acp n1 c-acp pns12 vmb vhi p-acp n1, pns12 vmd vvi p-acp n1 cc n1 p-acp d av,
(15) chapter (DIV2)
706
Page 264
3164
as we shall then wish we had. I tell you, you don't consider enough of the nearness of death and eternity;
as we shall then wish we had. I tell you, you don't Consider enough of the nearness of death and eternity;
c-acp pns12 vmb av vvi pns12 vhd. pns11 vvb pn22, pn22 vdbx vvb av-d pp-f dt n1 pp-f n1 cc n1;
(15) chapter (DIV2)
706
Page 264
3165
and he that puts the evil day far off, will put the Yoke of Christ off too,
and he that puts the evil day Far off, will put the Yoke of christ off too,
cc pns31 cst vvz dt j-jn n1 av-j a-acp, vmb vvi dt n1 pp-f np1 a-acp av,
(15) chapter (DIV2)
706
Page 264
3166
and so he is undone by his own security.
and so he is undone by his own security.
cc av pns31 vbz vvn p-acp po31 d n1.
(15) chapter (DIV2)
706
Page 264
3167
4. It is from the unsuitableness that is betwixt the things of Christ and the temper of a sinner.
4. It is from the unsuitableness that is betwixt the things of christ and the temper of a sinner.
crd pn31 vbz p-acp dt n1 cst vbz p-acp dt n2 pp-f np1 cc dt n1 pp-f dt n1.
(15) chapter (DIV2)
707
Page 264
3168
Christs Yoke doth no way fit a carnal heart; and where there is unsutableness there will be dislike.
Christ Yoke does not Way fit a carnal heart; and where there is unsuitableness there will be dislike.
npg1 vvb vdz xx n1 vvi dt j n1; cc c-crq pc-acp vbz n1 a-acp vmb vbi n1.
(15) chapter (DIV2)
707
Page 264
3169
They savour not the things that be of God. A carnal heart is satisfyed with carnal contentments and delights; They savour not the things that be of God. A carnal heart is satisfied with carnal contentment's and delights;
pns32 vvb xx dt n2 cst vbb pp-f np1. dt j n1 vbz vvn p-acp j n2 cc n2;
(15) chapter (DIV2)
707
Page 264
3170
a rattle will please a child, and a toy be more welcome to a fool than a Crown.
a rattle will please a child, and a toy be more welcome to a fool than a Crown.
dt n1 vmb vvi dt n1, cc dt n1 vbi av-dc j-jn p-acp dt n1 cs dt n1.
(15) chapter (DIV2)
707
Page 264
3171
Every nature delights in things sutable to it self;
Every nature delights in things suitable to it self;
np1 n1 vvz p-acp n2 j p-acp pn31 n1;
(15) chapter (DIV2)
707
Page 264
3172
and therefore it is that the carnal mind is enmity against God, that it neither is nor can be subject to the law of God;
and Therefore it is that the carnal mind is enmity against God, that it neither is nor can be Subject to the law of God;
cc av pn31 vbz cst dt j n1 vbz n1 p-acp np1, cst pn31 av-dx vbz ccx vmb vbi j-jn p-acp dt n1 pp-f np1;
(15) chapter (DIV2)
707
Page 265
3173
for how can spiritual things be sutable and relishing to a carnal heart? If Christ should come to the ambitious man,
for how can spiritual things be suitable and relishing to a carnal heart? If christ should come to the ambitious man,
p-acp q-crq vmb j n2 vbb j cc vvg p-acp dt j n1? cs np1 vmd vvi p-acp dt j n1,
(15) chapter (DIV2)
707
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3174
and say, follow me and I will give thee all the honour and grandeur of this world;
and say, follow me and I will give thee all the honour and grandeur of this world;
cc vvi, vvb pno11 cc pns11 vmb vvi pno21 d dt n1 cc n1 pp-f d n1;
(15) chapter (DIV2)
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3175
or to the voluptuous man, and say, follow me and I will give thee all the pleasures of sense and flesh;
or to the voluptuous man, and say, follow me and I will give thee all the pleasures of sense and Flesh;
cc p-acp dt j n1, cc vvi, vvb pno11 cc pns11 vmb vvi pno21 d dt n2 pp-f n1 cc n1;
(15) chapter (DIV2)
707
Page 265
3176
or to the covetous man, and say, follow me and I will fill thy Bags and thy Barns;
or to the covetous man, and say, follow me and I will fill thy Bags and thy Barns;
cc p-acp dt j n1, cc vvi, vvb pno11 cc pns11 vmb vvi po21 n2 cc po21 n2;
(15) chapter (DIV2)
707
Page 265
3177
I will bless the Ship and the Shop; I will give thee the treasures of the Earth and the Sea;
I will bless the Ship and the Shop; I will give thee the treasures of the Earth and the Sea;
pns11 vmb vvi dt n1 cc dt n1; pns11 vmb vvi pno21 dt n2 pp-f dt n1 cc dt n1;
(15) chapter (DIV2)
707
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3178
this would do more than all the motives of the Gospel.
this would do more than all the motives of the Gospel.
d vmd vdi av-dc cs d dt n2 pp-f dt n1.
(15) chapter (DIV2)
707
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3179
The young man had never left Christ as he did, had he but urged such an argument as this for his heart to close with.
The young man had never left christ as he did, had he but urged such an argument as this for his heart to close with.
dt j n1 vhd av-x vvn np1 c-acp pns31 vdd, vhd pns31 p-acp vvd d dt n1 c-acp d c-acp po31 n1 pc-acp vvi p-acp.
(15) chapter (DIV2)
707
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3180
It is the base love of this present world that makes the call of the Gospel so unsuccessful and ineffectual;
It is the base love of this present world that makes the call of the Gospel so unsuccessful and ineffectual;
pn31 vbz dt j n1 pp-f d j n1 cst vvz dt n1 pp-f dt n1 av j cc j;
(15) chapter (DIV2)
707
Page 265
3181
you may see it in that parable, Matt. 22.5. They make light of the tenders of Christ, and what is the reason? why the Farm, and the Oxen, and the Merchandise were in the case;
you may see it in that parable, Matt. 22.5. They make Light of the tenders of christ, and what is the reason? why the Farm, and the Oxen, and the Merchandise were in the case;
pn22 vmb vvi pn31 p-acp d n1, np1 crd. pns32 vvb j pp-f dt n2 pp-f np1, cc r-crq vbz dt n1? q-crq dt n1, cc dt n2, cc dt n1 vbdr p-acp dt n1;
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3182
these must not be left for Christ where lust hath the casting voice. O how sad is this!
these must not be left for christ where lust hath the casting voice. O how sad is this!
d vmb xx vbi vvn p-acp np1 c-crq n1 vhz dt vvg n1. sy q-crq j vbz d!
(15) chapter (DIV2)
707
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3183
if Christ should offer you riches and honours, you would come, and yet for Heaven and Glory you will not.
if christ should offer you riches and honours, you would come, and yet for Heaven and Glory you will not.
cs np1 vmd vvi pn22 n2 cc n2, pn22 vmd vvi, cc av p-acp n1 cc n1 pn22 vmb xx.
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3184
5. It is because they are deceived and beguiled, partly by the cunning of Satan who puts a false varnish upon things.
5. It is Because they Are deceived and beguiled, partly by the cunning of Satan who puts a false varnish upon things.
crd pn31 vbz c-acp pns32 vbr vvn cc vvn, av p-acp dt n-jn pp-f np1 r-crq vvz dt j n1 p-acp n2.
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3185
Partly by the deceitfulness of their own hearts, which turns them aside, that they cannot see and say it is a lye which they have in their right hand.
Partly by the deceitfulness of their own hearts, which turns them aside, that they cannot see and say it is a lie which they have in their right hand.
av p-acp dt n1 pp-f po32 d n2, r-crq vvz pno32 av, cst pns32 vmbx vvi cc vvi pn31 vbz dt n1 r-crq pns32 vhb p-acp po32 j-jn n1.
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3186
Partly from the delusive appearances of things; which, by reason of both the former, seem other than they are. Partly from the delusive appearances of things; which, by reason of both the former, seem other than they Are.
av p-acp dt j n2 pp-f n2; r-crq, p-acp n1 pp-f d dt j, vvb j-jn cs pns32 vbr.
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710
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3187
Bernard distinguishes of four sorts of things.Bernard Distinguishes of four sorts of things.
np1 vvz pp-f crd n2 pp-f n2.
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1. Some things are good and pleasant: so is communion with God, for there is the chiefest goodness and the highest sweetness.
1. some things Are good and pleasant: so is communion with God, for there is the chiefest Goodness and the highest sweetness.
crd d n2 vbr j cc j: av vbz n1 p-acp np1, c-acp pc-acp vbz dt js-jn n1 cc dt js n1.
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2. Some things are good but not pleasant, as repentance, and mortification, and self-denial. 3. Some things are neither good nor pleasant; as utter despair in the present State;
2. some things Are good but not pleasant, as Repentance, and mortification, and self-denial. 3. some things Are neither good nor pleasant; as utter despair in the present State;
crd d n2 vbr j cc-acp xx j, p-acp n1, cc n1, cc n1. crd d n2 vbr dx j ccx j; p-acp j n1 p-acp dt j n1;
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3190
it is a thing full of sin and sorrow. 4. Some things are pleasant but not good: and such are the delights of sin;
it is a thing full of since and sorrow. 4. some things Are pleasant but not good: and such Are the delights of since;
pn31 vbz dt n1 j pp-f n1 cc n1. crd d n2 vbr j cc-acp xx j: cc d vbr dt n2 pp-f n1;
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they are sweet but not safe, they please but they deceive. It is the sweetness of sin that gives it countenance, it would never be committed if there were no pleasure in it.
they Are sweet but not safe, they please but they deceive. It is the sweetness of since that gives it countenance, it would never be committed if there were no pleasure in it.
pns32 vbr j cc-acp xx j, pns32 vvb p-acp pns32 vvi. pn31 vbz dt n1 pp-f n1 cst vvz pn31 n1, pn31 vmd av-x vbi vvn cs pc-acp vbdr dx n1 p-acp pn31.
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And herein the deceitfulness of sin consists; it allures by fair baits, and kills by a sharp hook;
And herein the deceitfulness of since consists; it allures by fair baits, and kills by a sharp hook;
cc av dt n1 pp-f n1 vvz; pn31 vvz p-acp j n2, cc vvz p-acp dt j n1;
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3193
it tempts by its sweets, and destroys by its snares. Sin is like poyson, very luscious but very dangerous;
it tempts by its sweets, and Destroys by its snares. since is like poison, very luscious but very dangerous;
pn31 vvz p-acp po31 n2-j, cc vvz p-acp po31 n2. n1 vbz j n1, av j p-acp av j;
(15) chapter (DIV2)
714
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3194
the pleasant taste invites, and the sinner can't refrain, though that which is sweet in the mouth be in the belly bitter as wormwood.
the pleasant taste invites, and the sinner can't refrain, though that which is sweet in the Mouth be in the belly bitter as wormwood.
dt j n1 vvz, cc dt n1 vmb|pn31 vvb, cs d r-crq vbz j p-acp dt n1 vbb p-acp dt n1 j c-acp n1.
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714
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3195
Many are so bewitched to their lust, that though they know it will cost them their Souls,
Many Are so bewitched to their lust, that though they know it will cost them their Souls,
av-d vbr av vvn p-acp po32 n1, cst cs pns32 vvb pn31 vmb vvi pno32 po32 n2,
(15) chapter (DIV2)
714
Page 266
3196
yet they can't renounce its pleasures.
yet they can't renounce its pleasures.
av pns32 vmb|pn31 vvb po31 n2.
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714
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3197
Now these five things put together, namely, Ignorance, Unbelief, Security, Unsutableness of spiritual things, and the deceitfulness of Sin, are the causes why so many slight the Yoke of Christ.
Now these five things put together, namely, Ignorance, Unbelief, Security, Unsuitableness of spiritual things, and the deceitfulness of since, Are the Causes why so many slight the Yoke of christ.
av d crd n2 vvd av, av, n1, n1, n1, n1 pp-f j n2, cc dt n1 pp-f n1, vbr dt n2 c-crq av d n1 dt vvb pp-f np1.
(15) chapter (DIV2)
715
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3198
Secondly, Let me in the next place, having shewed you the causes of it, lay before you the aggravations of it,Secondly, Let me in the next place, having showed you the Causes of it, lay before you the aggravations of it,
ord, vvb pno11 p-acp dt ord n1, vhg vvn pn22 dt n2 pp-f pn31, vvd p-acp pn22 dt n2 pp-f pn31,
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716
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for it is a sin of a very hainous nature to put off and slight coming under Christs Yoke. First, it is base disingenuity;
for it is a since of a very heinous nature to put off and slight coming under Christ Yoke. First, it is base disingenuity;
c-acp pn31 vbz dt n1 pp-f dt j j n1 pc-acp vvi a-acp cc j n-vvg p-acp npg1 vvi. ord, pn31 vbz j n1;
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for we don't deal with God as we would have him deal with us. When we want any mercy we must be heard at first call;
for we don't deal with God as we would have him deal with us. When we want any mercy we must be herd At First call;
c-acp pns12 vdbx vvb p-acp np1 c-acp pns12 vmd vhi pno31 vvi p-acp pno12. c-crq pns12 vvb d n1 pns12 vmb vbi vvn p-acp ord vvb;
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but God calls for duty again and again, and we hear him not.
but God calls for duty again and again, and we hear him not.
cc-acp np1 vvz p-acp n1 av cc av, cc pns12 vvb pno31 xx.
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3202
We are impatient if God delays us, and yet we make no scruple to delay him.
We Are impatient if God delays us, and yet we make no scruple to Delay him.
pns12 vbr j cs np1 vvz pno12, cc av pns12 vvb dx n1 pc-acp vvi pno31.
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717
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3203
When we have any thing for God to do, that must be done speedily; In the day when I call, answer me speedily, Psal. 102.2.
When we have any thing for God to do, that must be done speedily; In the day when I call, answer me speedily, Psalm 102.2.
c-crq pns12 vhb d n1 p-acp np1 pc-acp vdi, cst vmb vbi vdn av-j; p-acp dt n1 c-crq pns11 vvb, vvb pno11 av-j, np1 crd.
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3204
But when God hath any thing for us to do, there we take leisure.
But when God hath any thing for us to do, there we take leisure.
p-acp c-crq np1 vhz d n1 p-acp pno12 pc-acp vdi, a-acp pns12 vvb n1.
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717
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3205
If we would have mercy, that must be to day; but if God calls for duty, we put him off till the morrow. Now this is basely disingenuous, that when we can't bear Gods delays,
If we would have mercy, that must be to day; but if God calls for duty, we put him off till the morrow. Now this is basely disingenuous, that when we can't bear God's delays,
cs pns12 vmd vhi n1, cst vmb vbi p-acp n1; p-acp cs np1 vvz p-acp n1, pns12 vvd pno31 a-acp p-acp dt n1. av d vbz av-j j, cst c-crq pns12 vmb|pn31 vvb npg1 n2,
(15) chapter (DIV2)
717
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3206
yet we make him bear ours, although the case is not the same;
yet we make him bear ours, although the case is not the same;
av pns12 vvb pno31 vvi png12, cs dt n1 vbz xx dt d;
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3207
for we are bound to answer Gods precepts, but he is not bound to answer our requests;
for we Are bound to answer God's Precepts, but he is not bound to answer our requests;
c-acp pns12 vbr vvn pc-acp vvi npg1 n2, cc-acp pns31 vbz xx vvn pc-acp vvi po12 n2;
(15) chapter (DIV2)
717
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3208
and yet we make him tarry our sinful leisure in the business of duty, though we think much to tarry his holy leisure in the case of mercy. Secondly, It is down-right disobedience;
and yet we make him tarry our sinful leisure in the business of duty, though we think much to tarry his holy leisure in the case of mercy. Secondly, It is downright disobedience;
cc av pns12 vvb pno31 vvi po12 j n1 p-acp dt n1 pp-f n1, cs pns12 vvb av-d pc-acp vvi po31 j n1 p-acp dt n1 pp-f n1. ord, pn31 vbz j n1;
(15) chapter (DIV2)
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3209
he that delays a duty transgresses the precept, and slights the divine Authority. The season is as much a part of the command as the thing commanded.
he that delays a duty Transgresses the precept, and slights the divine authority. The season is as much a part of the command as the thing commanded.
pns31 cst vvz dt n1 vvz dt n1, cc vvz dt j-jn n1. dt n1 vbz p-acp d dt n1 pp-f dt n1 p-acp dt n1 vvd.
(15) chapter (DIV2)
718
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3210
If God says, return ye now every one from his evil way (Jer. 18.11.) the now is as much a duty as the returning. If the Father says to his Son, go work to day in my vineyard, Matt. 21.28. it is flat disobedience to defer it till to morrow;
If God Says, return you now every one from his evil Way (Jer. 18.11.) the now is as much a duty as the returning. If the Father Says to his Son, go work to day in my vineyard, Matt. 21.28. it is flat disobedience to defer it till to morrow;
cs np1 vvz, vvb pn22 av d pi p-acp po31 j-jn n1 (np1 crd.) dt av vbz p-acp d dt n1 p-acp dt vvg. cs dt n1 vvz p-acp po31 n1, vvb n1 p-acp n1 p-acp po11 n1, np1 crd. pn31 vbz j n1 pc-acp vvi pn31 p-acp p-acp n1;
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for the time of working is as much a duty as the work it self. Thirdly, It is the highest ingratitude;
for the time of working is as much a duty as the work it self. Thirdly, It is the highest ingratitude;
p-acp dt n1 pp-f n-vvg vbz p-acp d dt n1 p-acp dt n1 pn31 n1. ord, pn31 vbz dt js n1;
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3212
for Christ did not adjourn his love to us one day; his heart was to us from everlasting;
for christ did not adjourn his love to us one day; his heart was to us from everlasting;
p-acp np1 vdd xx vvi po31 n1 p-acp pno12 crd n1; po31 n1 vbds p-acp pno12 p-acp j;
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I was set up from everlasting — rejoycing in the habitable parts of the earth, and my delights were with the sons of men, Prov. 8.23.31. He gave himself in the Covenant of Redemption to dye for sin, and redeem sinners from the first day that sin entred.I was Set up from everlasting — rejoicing in the habitable parts of the earth, and my delights were with the Sons of men, Curae 8.23.31. He gave himself in the Covenant of Redemption to die for since, and Redeem Sinners from the First day that since entered.
pns11 vbds vvn a-acp p-acp j — vvg p-acp dt j n2 pp-f dt n1, cc po11 n2 vbdr p-acp dt n2 pp-f n2, np1 crd. pns31 vvd px31 p-acp dt n1 pp-f n1 pc-acp vvi p-acp n1, cc vvi n2 p-acp dt ord n1 cst n1 vvd.
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And therefore he is said to be a lamh slain from the foundadation of the world, Revel. 13.8.
And Therefore he is said to be a Lamb slave from the foundadation of the world, Revel. 13.8.
cc av pns31 vbz vvn pc-acp vbi dt uh vvn p-acp dt n1 pp-f dt n1, vvb. crd.
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Though he came not to dye actually till the fullness of time, (Galat. 4.4.) yet in the decree of God the Father,
Though he Come not to die actually till the fullness of time, (Galatians 4.4.) yet in the Decree of God the Father,
cs pns31 vvd xx pc-acp vvi av-j p-acp dt n1 pp-f n1, (np1 crd.) av p-acp dt n1 pp-f np1 dt n1,
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and in the consent of God the Son, he was a Saviour from the beginning; and his Blood was as efficacious to Salvation, before ever it was shed, as after;
and in the consent of God the Son, he was a Saviour from the beginning; and his Blood was as efficacious to Salvation, before ever it was shed, as After;
cc p-acp dt n1 pp-f np1 dt n1, pns31 vbds dt n1 p-acp dt n1; cc po31 n1 vbds a-acp j p-acp n1, c-acp av pn31 vbds vvn, c-acp a-acp;
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he was a Saviour and Redeemer from the first entrance of sin;
he was a Saviour and Redeemer from the First Entrance of since;
pns31 vbds dt n1 cc n1 p-acp dt ord n1 pp-f n1;
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Adam, Noah, Abraham, and all the Saints that lived before his Incarnation were saved by his Blood as well as we.Adam, Noah, Abraham, and all the Saints that lived before his Incarnation were saved by his Blood as well as we.
np1, np1, np1, cc d dt n2 cst vvd p-acp po31 n1 vbdr vvn p-acp po31 n1 c-acp av c-acp pns12.
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3219
His love bears date from everlasting, and it breaks forth very early in the overt acts of it to particular persons. Christ begins with sinners betimes;
His love bears date from everlasting, and it breaks forth very early in the overt acts of it to particular Persons. christ begins with Sinners betimes;
po31 n1 vvz n1 p-acp j, cc pn31 vvz av av av-j p-acp dt j n2 pp-f pn31 p-acp j n2. np1 vvz p-acp n2 av;
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who knows how soon? puts upon many of them a federal holiness betimes; seals them for his betimes;
who knows how soon? puts upon many of them a federal holiness betimes; Seals them for his betimes;
r-crq vvz c-crq av? vvz p-acp d pp-f pno32 dt j n1 av; vvz pno32 p-acp po31 av;
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3221
puts his spirits into them betimes; and calls them to an actual close with him betimes;
puts his spirits into them betimes; and calls them to an actual close with him betimes;
vvz po31 n2 p-acp pno32 av; cc vvz pno32 p-acp dt j av-j p-acp pno31 av;
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it is hard to say how soon, but it appears to be very early in that many have been converted from their very childhood,
it is hard to say how soon, but it appears to be very early in that many have been converted from their very childhood,
pn31 vbz j pc-acp vvi c-crq av, cc-acp pn31 vvz pc-acp vbi av av-j p-acp cst d vhb vbn vvn p-acp po32 j n1,
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as Samuel and Timothy, and others. O the earliness of the love of Christ!
as Samuel and Timothy, and Others. O the earliness of the love of christ!
c-acp np1 cc np1, cc n2-jn. sy dt n1 pp-f dt n1 pp-f np1!
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and shall we adjourn our obedience as if we were afraid of closing with him too soon? he took up our burden betimes;
and shall we adjourn our Obedience as if we were afraid of closing with him too soon? he took up our burden betimes;
cc vmb pns12 vvi po12 n1 c-acp cs pns12 vbdr j pp-f vvg p-acp pno31 av av? pns31 vvd a-acp po12 vvb av;
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and shall we delay the taking up his Yoke for the last work of our lives? This is great ingratitude.
and shall we Delay the taking up his Yoke for the last work of our lives? This is great ingratitude.
cc vmb pns12 vvi dt vvg a-acp po31 vvi p-acp dt ord n1 pp-f po12 n2? d vbz j n1.
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Fourthly, It is manifest injustice, and a fraudulent detaining of Christs right. For whose you are, his your strength and service is;
Fourthly, It is manifest injustice, and a fraudulent detaining of Christ right. For whose you Are, his your strength and service is;
ord, pn31 vbz j n1, cc dt j vvg pp-f npg1 j-jn. p-acp r-crq pn22 vbr, po31 zz n1 cc n1 vbz;
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and are ye not the Lords? hath he not redeemed you, and that both by price at the hands of God,
and Are you not the lords? hath he not redeemed you, and that both by price At the hands of God,
cc vbr pn22 xx dt n2? vhz pns31 xx vvn pn22, cc cst d p-acp n1 p-acp dt n2 pp-f np1,
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and by power out of the hands of Satan? ye are the redeemed of the Lord, and therefore you are his; your time is his;
and by power out of the hands of Satan? you Are the redeemed of the Lord, and Therefore you Are his; your time is his;
cc p-acp n1 av pp-f dt n2 pp-f np1? pn22 vbr dt j-vvn pp-f dt n1, cc av pn22 vbr po31; po22 n1 vbz png31;
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3229
your gifts and parts are his; your affections are his; your estates are his; your strength is his; your youth is his;
your Gifts and parts Are his; your affections Are his; your estates Are his; your strength is his; your youth is his;
po22 n2 cc n2 vbr po31; po22 n2 vbr po31; po22 n2 vbr po31; po22 n1 vbz png31; po22 n1 vbz png31;
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3230
your body and soul are his; your all is his;
your body and soul Are his; your all is his;
po22 n1 cc n1 vbr po31; po22 d vbz png31;
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3231
and therefore not to give up your selves body and soul to him, not to love,
and Therefore not to give up your selves body and soul to him, not to love,
cc av xx pc-acp vvi a-acp po22 n2 n1 cc n1 p-acp pno31, xx pc-acp vvi,
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and fear, and serve him, is a crying injustice. Nay, to delay it one day, one moment, is to deny him his right.
and Fear, and serve him, is a crying injustice. Nay, to Delay it one day, one moment, is to deny him his right.
cc n1, cc vvi pno31, vbz dt j-vvg n1. uh-x, pc-acp vvi pn31 crd n1, crd n1, vbz pc-acp vvi pno31 po31 n-jn.
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3233
Many boast of their honesty, they are just to all, and wrong none;
Many boast of their honesty, they Are just to all, and wrong none;
av-d n1 pp-f po32 n1, pns32 vbr j p-acp d, cc vvb pix;
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yes, you wrong your redeemer, you are unjust to Jesus Christ, and that is the highest injustice in the world.
yes, you wrong your redeemer, you Are unjust to jesus christ, and that is the highest injustice in the world.
uh, pn22 vvb po22 n1, pn22 vbr j p-acp np1 np1, cc d vbz dt js n1 p-acp dt n1.
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To delay any man in that which is his right, is a great sin;
To Delay any man in that which is his right, is a great since;
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the wages of the hireling must be paid at the day, and it must be done before the sun be set, Deut. 24.14, 15. It is a maxim in the Law, minus solvit, qui minus tempore solvit;
the wages of the hireling must be paid At the day, and it must be done before the sun be Set, Deuteronomy 24.14, 15. It is a maxim in the Law, minus Solvit, qui minus tempore Solvit;
dt n2 pp-f dt n1 vmb vbi vvn p-acp dt n1, cc pn31 vmb vbi vdn p-acp dt n1 vbb vvn, np1 crd, crd pn31 vbz dt n1 p-acp dt n1, fw-la fw-la, fw-la fw-la fw-la fw-la;
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not to pay at the time is to pay the less, because there is so much advantage for improvement lost.
not to pay At the time is to pay the less, Because there is so much advantage for improvement lost.
xx pc-acp vvi p-acp dt n1 vbz pc-acp vvi dt av-dc, c-acp pc-acp vbz av d n1 p-acp n1 vvn.
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Is it such a sin to detain a servants right? what is it then to detain our Lords right? must we not withhold wages for a servants work till the sun be set? and yet dare we withhold doing our Lords work till the sun of our lives is setting? O what base injustice is this!
Is it such a since to detain a Servants right? what is it then to detain our lords right? must we not withhold wages for a Servants work till the sun be Set? and yet Dare we withhold doing our lords work till the sun of our lives is setting? O what base injustice is this!
vbz pn31 d dt n1 pc-acp vvi dt n2 j-jn? q-crq vbz pn31 av pc-acp vvi po12 n2 vvi? vmb pns12 xx vvi n2 p-acp dt n2 vvb p-acp dt n1 vbb vvn? cc av vvb pns12 vvb vdg po12 n2 vvi p-acp dt n1 pp-f po12 n2 vbz vvg? sy q-crq j n1 vbz d!
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Fifthly, It is altogether unreasonable, there is no man living can give a reason to excuse him from this duty.
Fifthly, It is altogether unreasonable, there is no man living can give a reason to excuse him from this duty.
ord, pn31 vbz av j, pc-acp vbz dx n1 j-vvg vmb vvi dt n1 pc-acp vvi pno31 p-acp d n1.
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You cannot say it is the wrong way to Heaven; for it is the way the Lord Christ hath directed and chalked out.
You cannot say it is the wrong Way to Heaven; for it is the Way the Lord christ hath directed and chalked out.
pn22 vmbx vvi pn31 vbz dt vvb n1 p-acp n1; p-acp pn31 vbz dt n1 dt n1 np1 vhz vvn cc vvn av.
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You cannot say it is a needless Yoke, for there is no Salvation without taking it upon you.
You cannot say it is a needless Yoke, for there is no Salvation without taking it upon you.
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You cannot say it is a dangerous Yoke, for it hath salvation certainly intailed upon it.
You cannot say it is a dangerous Yoke, for it hath salvation Certainly intailed upon it.
pn22 vmbx vvi pn31 vbz dt j n1, p-acp pn31 vhz n1 av-j vvn p-acp pn31.
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You cannot say it is a fruitless Yoke, for it yields perfect peace and lasting joy to all that come under it.
You cannot say it is a fruitless Yoke, for it yields perfect peace and lasting joy to all that come under it.
pn22 vmbx vvi pn31 vbz dt j n1, p-acp pn31 vvz j n1 cc j-vvg n1 p-acp d cst vvb p-acp pn31.
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You cannot say it is an impossible Yoke, for as you have the command of Christ to undertake it,
You cannot say it is an impossible Yoke, for as you have the command of christ to undertake it,
pn22 vmbx vvi pn31 vbz dt j n1, p-acp c-acp pn22 vhb dt n1 pp-f np1 pc-acp vvi pn31,
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so you have the promise of Christ to help and inable you to bear it. So that you cannot give one reason why you should neglect it;
so you have the promise of christ to help and inable you to bear it. So that you cannot give one reason why you should neglect it;
av pn22 vhb dt n1 pp-f np1 pc-acp vvi cc j pn22 pc-acp vvi pn31. av cst pn22 vmbx vvi crd n1 c-crq pn22 vmd vvi pn31;
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and therefore he that refuses to take it up is without excuse.
and Therefore he that refuses to take it up is without excuse.
cc av pns31 cst vvz pc-acp vvi pn31 a-acp vbz p-acp n1.
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Whoever remains graceless in a day of Grace, will be found speechless in the Day of Judgement. Sixthly, It is downright madness;
Whoever remains graceless in a day of Grace, will be found speechless in the Day of Judgement. Sixthly, It is downright madness;
r-crq vvz j p-acp dt n1 pp-f n1, vmb vbi vvn j p-acp dt n1 pp-f n1. j, pn31 vbz j n1;
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for you refuse Heaven because you will not be holy. You will rather lose the eternal injoyment of God than be made like God.
for you refuse Heaven Because you will not be holy. You will rather loose the Eternal enjoyment of God than be made like God.
c-acp pn22 vvb n1 c-acp pn22 vmb xx vbi j. pn22 vmb av-c vvi dt j n1 pp-f np1 cs vbi vvn av-j np1.
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You will rather chuse to perish under the wrath of Christ, than you will consent to come under the Yoke of Christ.
You will rather choose to perish under the wrath of christ, than you will consent to come under the Yoke of christ.
pn22 vmb av-c vvi pc-acp vvi p-acp dt n1 pp-f np1, cs pn22 vmb vvi pc-acp vvi p-acp dt vvb pp-f np1.
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You will be contented to be damned, so you may go a pleasant way to Hell.
You will be contented to be damned, so you may go a pleasant Way to Hell.
pn22 vmb vbi vvn pc-acp vbi vvn, av pn22 vmb vvi dt j n1 p-acp n1.
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And is not this madness to the height to chuse rather to perish eternally than be tied to love and serve your maker and redeemer? O what a base and low opinion have you of God and Heaven!
And is not this madness to the height to choose rather to perish eternally than be tied to love and serve your maker and redeemer? O what a base and low opinion have you of God and Heaven!
cc vbz xx d n1 p-acp dt n1 pc-acp vvi av-c pc-acp vvi av-j cs vbi vvn pc-acp vvi cc vvi po22 n1 cc n1? sy r-crq dt j cc j n1 vhb pn22 pp-f np1 cc n1!
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how can ye degrade and dishonour him more? If a man should publish it as his opinion, that darkness is better than light;
how can you degrade and dishonour him more? If a man should publish it as his opinion, that darkness is better than Light;
q-crq vmb pn22 vvi cc vvi pno31 av-dc? cs dt n1 vmd vvi pn31 p-acp po31 n1, cst n1 vbz jc cs n1;
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that Hell is rather to be chosen than Heaven;
that Hell is rather to be chosen than Heaven;
cst n1 vbz av-c pc-acp vbi vvn cs n1;
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that he had rather be in an everlasting society with Devils and damned Spirits, than with God and Christ in the glory above;
that he had rather be in an everlasting society with Devils and damned Spirits, than with God and christ in the glory above;
cst pns31 vhd av-c vbi p-acp dt j n1 p-acp n2 cc j-vvn n2, cs p-acp np1 cc np1 p-acp dt n1 p-acp;
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what would you say of such a one but that he talked like a mad man? why then reflect upon your selves a little,
what would you say of such a one but that he talked like a mad man? why then reflect upon your selves a little,
q-crq vmd pn22 vvi pp-f d dt pi cc-acp cst pns31 vvd av-j dt j n1? uh-crq av vvb p-acp po22 n2 dt j,
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for, — mutato nomine do te• Fabula narratur. — you that prefer the pleasures of sin to the service of Christ;
for, — Mutato nomine doe te• Fabula narratur. — you that prefer the pleasures of since to the service of christ;
c-acp, — fw-la fw-la n1 n1 fw-la fw-la. — pn22 d vvb dt n2 pp-f n1 p-acp dt n1 pp-f np1;
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that will renounce your part in God and Christ and eternal happiness, to satisfie a base lust;
that will renounce your part in God and christ and Eternal happiness, to satisfy a base lust;
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that will stake your Souls for a few minutes of sinful delights; can any man be guilty of greater madness? do ye know what ye do,
that will stake your Souls for a few minutes of sinful delights; can any man be guilty of greater madness? do you know what you do,
cst vmb vvi po22 n2 p-acp dt d n2 pp-f j n2; vmb d n1 vbi j pp-f jc n1? vdb pn22 vvb r-crq pn22 vdb,
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or what ye speak, when ye say in your hearts this lust shall reign, but Christ shall not reign? let us break his bonds, and cast his cords far away from us? this is treason against the Crown of Heaven;
or what you speak, when you say in your hearts this lust shall Reign, but christ shall not Reign? let us break his bonds, and cast his cords Far away from us? this is treason against the Crown of Heaven;
cc r-crq pn22 vvb, c-crq pn22 vvb p-acp po22 n2 d n1 vmb vvi, cc-acp np1 vmb xx vvi? vvb pno12 vvi po31 n2, cc vvd po31 n2 av-j av p-acp pno12? d vbz n1 p-acp dt n1 pp-f n1;
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your Blood, your Life, your Soul must go for this.
your Blood, your Life, your Soul must go for this.
po22 n1, po22 n1, po22 n1 vmb vvi p-acp d.
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Those mine enemies that would not that I should reign over them, bring them out and slay them before me. Those mine enemies that would not that I should Reign over them, bring them out and slay them before me.
d po11 n2 cst vmd xx cst pns11 vmd vvi p-acp pno32, vvb pno32 av cc vvi pno32 p-acp pno11.
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The Lord open your eyes that you may see the madness of this;
The Lord open your eyes that you may see the madness of this;
dt n1 vvb po22 n2 cst pn22 vmb vvi dt n1 pp-f d;
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for most true is that of Solomon concerning sinners, Madness is in their heart while they live,
for most true is that of Solomon Concerning Sinners, Madness is in their heart while they live,
p-acp ds j vbz d pp-f np1 vvg n2, n1 vbz p-acp po32 n1 cs pns32 vvb,
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and after that they go to the dead, Eccles. 9.3. Thirdly, Now having shewed you the causes why so many do neglect taking up the Yoke of Christ;and After that they go to the dead, Eccles. 9.3. Thirdly, Now having showed you the Causes why so many do neglect taking up the Yoke of christ;
cc p-acp cst pns32 vvb p-acp dt j, np1 crd. ord, av vhg vvn pn22 dt n2 c-crq av d vdb vvi vvg a-acp dt vvb pp-f np1;
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and laid before you the aggravations of the sin;
and laid before you the aggravations of the since;
cc vvd p-acp pn22 dt n2 pp-f dt n1;
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let me lay down but three considerations, if the hardness of your heart will suffer you to take them in.
let me lay down but three considerations, if the hardness of your heart will suffer you to take them in.
vvb pno11 vvi a-acp p-acp crd n2, cs dt n1 pp-f po22 n1 vmb vvi pn22 pc-acp vvi pno32 p-acp.
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First, Consider what you will answer to Christ for slighting his Yoke; do ye believe there is such a day coming wherein the Lord Christ will sit in judgment upon every Soul,
First, Consider what you will answer to christ for slighting his Yoke; do you believe there is such a day coming wherein the Lord christ will fit in judgement upon every Soul,
ord, vvb r-crq pn22 vmb vvi p-acp np1 p-acp vvg po31 vvi; vdb pn22 vvb pc-acp vbz d dt n1 vvg c-crq dt n1 np1 vmb vvi p-acp n1 p-acp d n1,
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and in which every one must give an account of himself to God; if ye do not, ye do not owne the Bible;
and in which every one must give an account of himself to God; if you do not, you do not own the bible;
cc p-acp r-crq d pi vmb vvi dt n1 pp-f px31 p-acp np1; cs pn22 vdb xx, pn22 vdb xx d dt n1;
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ye do not believe the Scriptures to be the word of God: for there is no truth more plainly attested in the Scriptures than this: See Acts 17.31. Rom. 2.5, 6. and chap. 14.10, 11, 12. 2 Corinth. 5. 10.2 Thess. 1.8, 9, 10. Heb. 9.27. James 5.9. Revel. 20. 12, 13. and many places more.
you do not believe the Scriptures to be the word of God: for there is no truth more plainly attested in the Scriptures than this: See Acts 17.31. Rom. 2.5, 6. and chap. 14.10, 11, 12. 2 Corinth. 5. 10.2 Thess 1.8, 9, 10. Hebrew 9.27. James 5.9. Revel. 20. 12, 13. and many places more.
pn22 vdb xx vvi dt n2 pc-acp vbi dt n1 pp-f np1: c-acp pc-acp vbz dx n1 av-dc av-j vvn p-acp dt n2 cs d: vvb n2 crd. np1 crd, crd cc n1 crd, crd, crd crd np1. crd crd np1 crd, crd, crd np1 crd. np1 crd. vvb. crd crd, crd cc d n2 av-dc.
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And if ye do believe a judgment to come, pray tell me what you think the business of that day will be? will it not be to take an account how you and I have carried it to Christ? God hath sent him into the world to dye for sinners, to bring life and immortality to light through the Gospel, to fix the terms and conditions of life and salvation:
And if you do believe a judgement to come, pray tell me what you think the business of that day will be? will it not be to take an account how you and I have carried it to christ? God hath sent him into the world to die for Sinners, to bring life and immortality to Light through the Gospel, to fix the terms and conditions of life and salvation:
cc cs pn22 vdb vvi dt n1 pc-acp vvi, vvb vvb pno11 r-crq pn22 vvb dt n1 pp-f d n1 vmb vbi? vmb pn31 xx vbi p-acp vvi dt n1 c-crq pn22 cc pns11 vhb vvn pn31 p-acp np1? np1 vhz vvn pno31 p-acp dt n1 pc-acp vvi p-acp n2, pc-acp vvi n1 cc n1 pc-acp vvi p-acp dt n1, pc-acp vvi dt n2 cc n2 pp-f n1 cc n1:
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and these terms are subjection and obedience to Jesus Christ and his commands as King and Lord;
and these terms Are subjection and Obedience to jesus christ and his commands as King and Lord;
cc d n2 vbr n1 cc n1 p-acp np1 np1 cc po31 n2 p-acp n1 cc n1;
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and the business of that day will be to take an account what complyance we have made with these terms;
and the business of that day will be to take an account what compliance we have made with these terms;
cc dt n1 pp-f d n1 vmb vbi pc-acp vvi dt n1 r-crq n1 pns12 vhb vvn p-acp d n2;
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not whether we have professed him, and outwardly owned him; but whether we have closed with him upon the conditions of the Gospel.
not whither we have professed him, and outwardly owned him; but whither we have closed with him upon the conditions of the Gospel.
xx cs pns12 vhb vvn pno31, cc av-j vvd pno31; cc-acp cs pns12 vhb vvn p-acp pno31 p-acp dt n2 pp-f dt n1.
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Now you that have refused or neglected taking up the Yoke of Christ, how will you answer it to Christ in that dreadful Day?
Now you that have refused or neglected taking up the Yoke of christ, how will you answer it to christ in that dreadful Day?
av pn22 cst vhb vvn cc vvn vvg a-acp dt vvb pp-f np1, q-crq vmb pn22 vvi pn31 p-acp np1 p-acp d j n1?
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1. Will you say you were not called? that you cannot; for God hath called you many ways;
1. Will you say you were not called? that you cannot; for God hath called you many ways;
crd n1 pn22 vvb pn22 vbdr xx vvn? cst pn22 vmbx; c-acp np1 vhz vvn pn22 d n2;
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many of you have had calls by your Parents in a Godly education; calls by instruction; calls by counsel; calls by correction; calls by Godly examples;
many of you have had calls by your Parents in a Godly education; calls by instruction; calls by counsel; calls by correction; calls by Godly Examples;
d pp-f pn22 vhb vhn n2 p-acp po22 n2 p-acp dt j n1; vvz p-acp n1; vvz p-acp n1; vvz p-acp n1; vvz p-acp j n2;
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many of you have been called by being placed in religious families under Godly Masters, or Godly Tutors and Governours.
many of you have been called by being placed in religious families under Godly Masters, or Godly Tutors and Governors.
d pp-f pn22 vhb vbn vvn p-acp vbg vvn p-acp j n2 p-acp j n2, cc j n2 cc n2.
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Many of you have been called by afflictions, by the voice of the rod of God; Many of you have been called by afflictions, by the voice of the rod of God;
d pp-f pn22 vhb vbn vvn p-acp n2, p-acp dt n1 pp-f dt n1 pp-f np1;
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all of you have been called by the dispensation of the Gospel;
all of you have been called by the Dispensation of the Gospel;
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for what is the work of Ministers but to call you to Christ to take up his Yoke?
for what is the work of Ministers but to call you to christ to take up his Yoke?
p-acp r-crq vbz dt n1 pp-f n2 p-acp pc-acp vvi pn22 p-acp np1 pc-acp vvi a-acp po31 vvi?
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Will you say you were too young? that you can't;
Will you say you were too young? that you can't;
vmb pn22 vvb pn22 vbdr av j? cst pn22 vmb|pn31;
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for others as young as you have heard his call, and obeyed, taking up his Yoke betimes.
for Others as young as you have herd his call, and obeyed, taking up his Yoke betimes.
c-acp n2-jn p-acp j c-acp pn22 vhb vvn po31 n1, cc vvd, vvg a-acp po31 vvi av.
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Besides, it is your duty to make it your first work, Matt. 6.33. Seek ye first the kingdom of God and his righteousness.
Beside, it is your duty to make it your First work, Matt. 6.33. Seek you First the Kingdom of God and his righteousness.
p-acp, pn31 vbz po22 n1 pc-acp vvi pn31 po22 ord n1, np1 crd. vvb pn22 ord dt n1 pp-f np1 cc po31 n1.
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Will you say you have present concernments that must first be attended to? that you cannot;
Will you say you have present concernments that must First be attended to? that you cannot;
vmb pn22 vvb pn22 vhb j n2 cst vmb ord vbi vvn p-acp? cst pn22 vmbx;
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for there is nothing in the World of so great concernment as this.
for there is nothing in the World of so great concernment as this.
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Besides, God hath made a promise of all other things to Godliness for this very reason, that we might be incouraged to an early practice of it,
Beside, God hath made a promise of all other things to Godliness for this very reason, that we might be encouraged to an early practice of it,
p-acp, np1 vhz vvn dt n1 pp-f d j-jn n2 p-acp n1 p-acp d j n1, cst pns12 vmd vbi vvn p-acp dt j n1 pp-f pn31,
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and to leave the neglecters of it without excuse, Matt. 6.33. 1 Tim. 4.8. Psal. 84.11.
and to leave the neglecters of it without excuse, Matt. 6.33. 1 Tim. 4.8. Psalm 84.11.
cc pc-acp vvi dt n2 pp-f pn31 p-acp n1, np1 crd. crd np1 crd. np1 crd.
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Will you say, you expected a longer time in the World for this work? but how could that be? why should you expect what God never promised? or why should God lengthen your days for you to spend in the service of your lusts? you that would not repent of sin,
Will you say, you expected a longer time in the World for this work? but how could that be? why should you expect what God never promised? or why should God lengthen your days for you to spend in the service of your Lustiest? you that would not Repent of since,
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and turn to Christ in the time that God gave you for that purpose;
and turn to christ in the time that God gave you for that purpose;
cc vvi p-acp np1 p-acp dt n1 cst np1 vvd pn22 p-acp d n1;
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neither would you have done it if the Lord had lengthened your life to the age of Methuselah. Therefore your mouth will be stopped, and you found speechless in that dreadful Day of account.
neither would you have done it if the Lord had lengthened your life to the age of Methuselah. Therefore your Mouth will be stopped, and you found speechless in that dreadful Day of account.
av-dx vmd pn22 vhi vdn pn31 cs dt n1 vhd vvn po22 n1 p-acp dt n1 pp-f np1. av po22 n1 vmb vbi vvn, cc pn22 vvd j p-acp d j n1 pp-f n1.
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Secondly, Consider you that will not come under the Yoke of Christ, must come under the wrath of Christ:
Secondly, Consider you that will not come under the Yoke of christ, must come under the wrath of christ:
ord, vvb pn22 cst vmb xx vvi p-acp dt vvb pp-f np1, vmb vvi p-acp dt n1 pp-f np1:
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You shake off this, you cannot shake off that.
You shake off this, you cannot shake off that.
pn22 vvb a-acp d, pn22 vmbx vvi a-acp d.
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There is a two-fold dispensation of wrath to these Sons of Belial; one in this World, the other in the World to come.
There is a twofold Dispensation of wrath to these Sons of Belial; one in this World, the other in the World to come.
pc-acp vbz dt n1 n1 pp-f n1 p-acp d n2 pp-f np1; pi p-acp d n1, dt j-jn p-acp dt n1 pc-acp vvi.
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1. That in this World lies in giving them up to their own corrupt wills, and lusts of their own hearts.
1. That in this World lies in giving them up to their own corrupt wills, and Lustiest of their own hearts.
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And this is wrath to the uttermost, as it is call'd 1 Thes. 2.16. There can be no greater expression of Gods wrath in this world, than to give a man up to his own lusts.
And this is wrath to the uttermost, as it is called 1 Thebes 2.16. There can be no greater expression of God's wrath in this world, than to give a man up to his own Lustiest.
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And when a man sits under Gospel-seasons, and hath sin disovered, Christ tendred, faith and obedience pressed upon him,
And when a man sits under Gospel seasons, and hath since disovered, christ tendered, faith and Obedience pressed upon him,
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and yet will not hearken to the voice of God herein, nor leave his lusts for Christ, that man is very near to this judgment. See Psal. 81.11.12.
and yet will not harken to the voice of God herein, nor leave his Lustiest for christ, that man is very near to this judgement. See Psalm 81.11.12.
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My people would not hearken to my voice, Israel would none of me, so I gave them up to their own hearts lusts, My people would not harken to my voice, Israel would none of me, so I gave them up to their own hearts Lustiest,
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and they walked in their own counsels. This is a dispensation of wrath in this world.and they walked in their own Counsels. This is a Dispensation of wrath in this world.
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2. There is a dispensation of wrath in the next world, and that lies in the pouring out of eternal vengeance. Now I pray consider this:
2. There is a Dispensation of wrath in the next world, and that lies in the pouring out of Eternal vengeance. Now I pray Consider this:
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you can refuse present obedience, but can ye refuse eternal vengeance? you may say, I will not come under Christ's Yoke; but can you say, I will not come under his wrath? You read of some that call for the mountains to fall on them,
you can refuse present Obedience, but can you refuse Eternal vengeance? you may say, I will not come under Christ's Yoke; but can you say, I will not come under his wrath? You read of Some that call for the Mountains to fallen on them,
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and hide them from the wrath of the lamb, Revel. 6.16. but all in vain. How shall we escape if we neglect so great salvation? Heb. 2.3. mark, if we neglect; he doth not say, if we reject and renounce it;
and hide them from the wrath of the lamb, Revel. 6.16. but all in vain. How shall we escape if we neglect so great salvation? Hebrew 2.3. mark, if we neglect; he does not say, if we reject and renounce it;
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if we scoff at, and deride it; if we oppose and persecute it; no, but if we neglect it;
if we scoff At, and deride it; if we oppose and persecute it; no, but if we neglect it;
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the word is NONLATINALPHABET, the same as in Matt. 22.5. They made light of it.
the word is, the same as in Matt. 22.5. They made Light of it.
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If we make light of, let slip, shift off, take no present care of our salvation, what then? how shall we escape? that is, there can be no escaping the wrath of God.
If we make Light of, let slip, shift off, take no present care of our salvation, what then? how shall we escape? that is, there can be no escaping the wrath of God.
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It is somewhat like that expression, Rom. 2.3. Thinkest thou this, O man, that thou shalt escape the judgment of God?
It is somewhat like that expression, Rom. 2.3. Thinkest thou this, Oh man, that thou shalt escape the judgement of God?
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Thirdly, Consider where will you lay the blame of your destruction? you can't lay it upon God;
Thirdly, Consider where will you lay the blame of your destruction? you can't lay it upon God;
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for he gave Christ to redeem and save you. You can't lay it upon Christ;
for he gave christ to Redeem and save you. You can't lay it upon christ;
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for he would have gathered you, and you would not; he never cast you off till you cast him off.
for he would have gathered you, and you would not; he never cast you off till you cast him off.
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You can't lay it upon the spirit;
You can't lay it upon the Spirit;
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for he would have convinced, and converted, and sanctifyed you, and you have resisted and quenched him.
for he would have convinced, and converted, and sanctified you, and you have resisted and quenched him.
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You cannot lay it upon your ministers;
You cannot lay it upon your Ministers;
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for they have set before you life and death, and declared to you the danger of sin,
for they have Set before you life and death, and declared to you the danger of since,
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and the necessity of holiness, but you would not believe their report. You can't lay it upon your ignorance;
and the necessity of holiness, but you would not believe their report. You can't lay it upon your ignorance;
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for either you do know your duty, and then your disobedience is inexcusable; or you might know it if you would, and so your ignorance is inexcusable.
for either you do know your duty, and then your disobedience is inexcusable; or you might know it if you would, and so your ignorance is inexcusable.
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You can't lay it upon your want of leisure and time:
You can't lay it upon your want of leisure and time:
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for you have time to spare for your lusts, for your sports, and pastimes, and pleasures,
for you have time to spare for your Lustiest, for your sports, and pastimes, and pleasures,
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and why not for Christ? so that you can lay the blame no where but upon a cursed corrupt Heart, thy destruction is of thy self, Hos. 13.9.
and why not for christ? so that you can lay the blame not where but upon a cursed corrupt Heart, thy destruction is of thy self, Hos. 13.9.
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CHAP. XI. Wherein the tryal of our state is pressed with seven reasons for it.
CHAP. XI. Wherein the trial of our state is pressed with seven Reasons for it.
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USE 2. Of examination. If it be the great concernment of every one to take up Christs Yoke betimes;USE 2. Of examination. If it be the great concernment of every one to take up Christ Yoke betimes;
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then the question is, what progress have you made in this duty? what Yoke are you under? that of sin,
then the question is, what progress have you made in this duty? what Yoke Are you under? that of since,
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or that of Christ? for all men, young and old, rich and poor, high and low, bond and free, are under one of these Yokes, either the Yoke of sin, or the Yoke of Christ.
or that of christ? for all men, young and old, rich and poor, high and low, bound and free, Are under one of these Yokes, either the Yoke of since, or the Yoke of christ.
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These are the two great Lords of the world, and have the most extensive rule and dominion;
These Are the two great lords of the world, and have the most extensive Rule and dominion;
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and therefore as ye read of the rule and Government of Christ, so you read of the rule of lust, and the dominion of sin;
and Therefore as you read of the Rule and Government of christ, so you read of the Rule of lust, and the dominion of since;
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and of being servants of sin, and servants of righteousness. Now whose Yoke are ye under? no man can be said to be under both;
and of being Servants of since, and Servants of righteousness. Now whose Yoke Are you under? no man can be said to be under both;
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no man can serve these two masters. He that is under the Yoke of sin is free from righteousness, Rom. 6.20.no man can serve these two Masters. He that is under the Yoke of since is free from righteousness, Rom. 6.20.
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And he that is under the Yoke of Christ is free from sin, Rom. 6.14.
And he that is under the Yoke of christ is free from since, Rom. 6.14.
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Can ye make it out that ye are under the Yoke of Christ? this is a question of very great importance,
Can you make it out that you Are under the Yoke of christ? this is a question of very great importance,
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and therefore every man should labour to be satisfyed about it. And that for these seven reasons.
and Therefore every man should labour to be satisfied about it. And that for these seven Reasons.
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1. Because every one of us are naturally under the Yoke and thraldom of sin; not only ignorant of God and Christ, but enemies to God and Christ;
1. Because every one of us Are naturally under the Yoke and thraldom of since; not only ignorant of God and christ, but enemies to God and christ;
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and not only enemies by natural depravation, but by actual opposition; enemies by wicked works, Coloss. 1.21. serving divers lusts and pleasures, Tit. 3.3.
and not only enemies by natural depravation, but by actual opposition; enemies by wicked works, Coloss. 1.21. serving diverse Lustiest and pleasures, Tit. 3.3.
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Every man naturally is the servant of sin ( Rom. 6.17.) till he be made free by Christ,
Every man naturally is the servant of since (Rom. 6.17.) till he be made free by christ,
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and brought under his Yoke by the power of converting Grace.
and brought under his Yoke by the power of converting Grace.
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Now what do ye know of this in your selves? can ye say, being made free from sin, ye became the servants of righteousness? Rom. 6.18. 2. So long as a man is under the power of sin, he is in a state of wrath.
Now what do you know of this in your selves? can you say, being made free from since, you became the Servants of righteousness? Rom. 6.18. 2. So long as a man is under the power of since, he is in a state of wrath.
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The reign of sin subjects the soul to the wrath of God;
The Reign of since subject's the soul to the wrath of God;
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and no wonder, for it is the highest contempt and affront the creature can put upon God to give up himself to the dominion of sin;
and no wonder, for it is the highest contempt and affront the creature can put upon God to give up himself to the dominion of since;
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he that doth sin, transgresseth the law; he that does sin, Transgresseth the law;
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but he that subjects himself to the power of it, contemns the law, and despises the Authority of him that gave it;
but he that subject's himself to the power of it, contemns the law, and despises the authority of him that gave it;
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and there is nothing can lay man under the wrath of God more than this.
and there is nothing can lay man under the wrath of God more than this.
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3. Because many there are that deceive themselves about the Yoke of Christ, thinking they have put it on, when they are mistaken.
3. Because many there Are that deceive themselves about the Yoke of christ, thinking they have put it on, when they Are mistaken.
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Few will deny that subjection to Jesus Christ is a duty;
Few will deny that subjection to jesus christ is a duty;
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but the misery is, they undo themselves with a self-deluding confidence that they have taken the Yoke of Christ upon them when they have not.
but the misery is, they undo themselves with a Self-deluding confidence that they have taken the Yoke of christ upon them when they have not.
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Many bless themselves in the goodness of their condition, and the uprightness of their hearts with Christ,
Many bless themselves in the Goodness of their condition, and the uprightness of their hearts with christ,
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when it is no such matter.
when it is no such matter.
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Solomon says, there is a generation that are pure in their own eyes, and yet are not washed from their filthiness, Prov. 30.12.Solomon Says, there is a generation that Are pure in their own eyes, and yet Are not washed from their filthiness, Curae 30.12.
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This was the case of Laodicea; she thought her self rich, her state good, her interest firm, her heart right, when it was quite otherwise;
This was the case of Laodicea; she Thought her self rich, her state good, her Interest firm, her heart right, when it was quite otherwise;
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wretched, and miserable, and poor, and blind, and naked, Revel. 3.17. who better perswaded of the goodness of his case than Paul, and yet he was an utter enemy to Jesus Christ at the same time? Rom. 7.9. 4. To be deceived in a matter of this moment is a thing of very dangerous consequence.wretched, and miserable, and poor, and blind, and naked, Revel. 3.17. who better persuaded of the Goodness of his case than Paul, and yet he was an utter enemy to jesus christ At the same time? Rom. 7.9. 4. To be deceived in a matter of this moment is a thing of very dangerous consequence.
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If you take counterfeit money for true, the loss is not great;
If you take counterfeit money for true, the loss is not great;
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but if you take common Grace for saving Grace, an hypocritical obedience to Christ, for subjection to the Yoke of Christ, a deceit in this matter is as much as the soul is worth. It is an undoing mistake;
but if you take Common Grace for Saving Grace, an hypocritical Obedience to christ, for subjection to the Yoke of christ, a deceit in this matter is as much as the soul is worth. It is an undoing mistake;
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the foolish virgins that went out to meet the bridegroom, thought their hearts had been right with Christ; the foolish Virgins that went out to meet the bridegroom, Thought their hearts had been right with christ;
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that they had had oyl enough in their lamps, and of the right kind, till the coming of Christ discovered the mistake;
that they had had oil enough in their lamps, and of the right kind, till the coming of christ discovered the mistake;
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and it was such a mistake as proved their utter undoing. and it was such a mistake as proved their utter undoing.
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5. It is a good argument of the goodness of thy condition, and of thy sincerity of heart to be willing to come to the touchstone.
5. It is a good argument of the Goodness of thy condition, and of thy sincerity of heart to be willing to come to the touchstone.
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Some are great enemies to trying Doctrines; they can't indure the searches of the word; but cry out against such preachers as censorious;
some Are great enemies to trying Doctrines; they can't endure the Searches of the word; but cry out against such Preachers as censorious;
d vbr j n2 p-acp vvg n2; pns32 vmb|pn31 vvi dt n2 pp-f dt n1; cc-acp vvb av p-acp d n2 c-acp j;
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these men will take Gods work out of his hand, and be judges of mens hearts and states, say they.
these men will take God's work out of his hand, and be judges of men's hearts and states, say they.
d n2 vmb vvi n2 vvi av pp-f po31 n1, cc vbb n2 pp-f ng2 n2 cc n2, vvb pns32.
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This is a very great sign of an unsound heart; they come not to the light lest their deeds should be reproved.
This is a very great Signen of an unsound heart; they come not to the Light lest their Deeds should be reproved.
d vbz dt av j n1 pp-f dt j n1; pns32 vvb xx p-acp dt n1 cs po32 n2 vmd vbi vvn.
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Tertullian says of Hereticks, they are lucifugae scripturarum, they cannot indure to be tryed by the word.Tertullian Says of Heretics, they Are Lucifugae scripturarum, they cannot endure to be tried by the word.
np1 vvz pp-f n2, pns32 vbr fw-la fw-la, pns32 vmbx vvi pc-acp vbi vvn p-acp dt n1.
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So it is with an unsound professor. 6. The knowledge of this is of great use, living and dying.
So it is with an unsound professor. 6. The knowledge of this is of great use, living and dying.
av pn31 vbz p-acp dt j n1. crd dt n1 pp-f d vbz pp-f j n1, vvg cc vvg.
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First, It is very useful in life, it is that which you will be forced to have recourse to a thousand times before you dye.First, It is very useful in life, it is that which you will be forced to have recourse to a thousand times before you die.
ord, pn31 vbz av j p-acp n1, pn31 vbz d r-crq pn22 vmb vbi vvn pc-acp vhi n1 p-acp dt crd n2 p-acp pn22 vvb.
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When temptations or desertions are upon you, the sense of the uprightness of your heart in your walking with God will be an admirable support.
When temptations or desertions Are upon you, the sense of the uprightness of your heart in your walking with God will be an admirable support.
c-crq n2 cc n2 vbr p-acp pn22, dt n1 pp-f dt n1 pp-f po22 n1 p-acp po22 n-vvg p-acp np1 vmb vbi dt j n1.
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So it was to Job, when he was under the hidings of God, and had lost the wonted comfort of the light of his countenance, he comforts himself in his own uprightness.
So it was to Job, when he was under the hidings of God, and had lost the wonted Comfort of the Light of his countenance, he comforts himself in his own uprightness.
av pn31 vbds p-acp np1, c-crq pns31 vbds p-acp dt n2-vvg pp-f np1, cc vhd vvn dt j n1 pp-f dt n1 pp-f po31 n1, pns31 vvz px31 p-acp po31 d n1.
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He knows the way that I take, — my foot hath held his steps, his way have I kept and not declined, He knows the Way that I take, — my foot hath held his steps, his Way have I kept and not declined,
pns31 vvz dt n1 cst pns11 vvb, — po11 n1 vhz vvn po31 n2, po31 n1 vhb pns11 vvn cc xx vvn,
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neither have I gone back from the commandment of his lips, Job 23.11, 12. Secondly, It is of great use in death.neither have I gone back from the Commandment of his lips, Job 23.11, 12. Secondly, It is of great use in death.
dx vhb pns11 vvn av p-acp dt n1 pp-f po31 n2, n1 crd, crd ord, pn31 vbz pp-f j n1 p-acp n1.
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For what is it that can support the soul in a dying hour, but a sense of interest in Christ evidenced by the uprightness of the heart in walking with him.
For what is it that can support the soul in a dying hour, but a sense of Interest in christ evidenced by the uprightness of the heart in walking with him.
p-acp r-crq vbz pn31 cst vmb vvi dt n1 p-acp dt j-vvg n1, cc-acp dt n1 pp-f n1 p-acp np1 vvn p-acp dt n1 pp-f dt n1 p-acp vvg p-acp pno31.
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This was that Hezekiah had recourse to when the sentence of death was upon him, Isai. 38.3.
This was that Hezekiah had recourse to when the sentence of death was upon him, Isaiah 38.3.
d vbds d np1 vhd n1 p-acp c-crq dt n1 pp-f n1 vbds p-acp pno31, np1 crd.
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Remember O Lord how I have walked before thee in truth, and with a perfect heart, remember Oh Lord how I have walked before thee in truth, and with a perfect heart,
vvb uh n1 c-crq pns11 vhb vvn p-acp pno21 p-acp n1, cc p-acp dt j n1,
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and have done that which was good in thy sight. and have done that which was good in thy sighed.
cc vhb vdn d r-crq vbds j p-acp po21 n1.
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O it is a blessed thing in a dying hour to have a witnessing conscience to the sincerity of our obedience.
Oh it is a blessed thing in a dying hour to have a witnessing conscience to the sincerity of our Obedience.
uh pn31 vbz dt j-vvn n1 p-acp dt j-vvg n1 pc-acp vhi dt vvg n1 p-acp dt n1 pp-f po12 n1.
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For if our hearts condemn us not, then have we confidence towards God, 1 John 3.21. It is of great use therefore to put this matter to the tryal. For,
For if our hearts condemn us not, then have we confidence towards God, 1 John 3.21. It is of great use Therefore to put this matter to the trial. For,
p-acp cs po12 n2 vvb pno12 xx, av vhb pns12 n1 p-acp np1, vvn np1 crd. pn31 vbz pp-f j n1 av pc-acp vvi d n1 p-acp dt n1. p-acp,
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7. The day is coming when God will put it to the tryal. The fire of that day shall try every mans work of what sort it is.
7. The day is coming when God will put it to the trial. The fire of that day shall try every men work of what sort it is.
crd dt n1 vbz vvg c-crq np1 vmb vvi pn31 p-acp dt n1. dt n1 pp-f d n1 vmb vvi d ng1 n1 pp-f r-crq n1 pn31 vbz.
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It is not the livery of Christ, nor the badge of baptism, nor the name of a Christian, It is not the livery of christ, nor the badge of Baptism, nor the name of a Christian,
pn31 vbz xx dt n1 pp-f np1, ccx dt n1 pp-f n1, ccx dt n1 pp-f dt njp,
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nor outward profession of Religion that will stead us in that Day.
nor outward profession of Religion that will stead us in that Day.
ccx j n1 pp-f n1 cst vmb vvi pno12 p-acp d n1.
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It is not saying Lord, Lord, but doing the will of God that will then stand us instead;
It is not saying Lord, Lord, but doing the will of God that will then stand us instead;
pn31 vbz xx vvg n1, n1, p-acp vdg dt n1 pp-f np1 cst vmb av vvi pno12 av;
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not a profession of Christ, but an unseigned subjection to him.
not a profession of christ, but an unsigned subjection to him.
xx dt n1 pp-f np1, cc-acp dt j n1 p-acp pno31.
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Christ is said in that Day to separate the sheep from the goats, and to set the sheep at his right hand,
christ is said in that Day to separate the sheep from the Goats, and to Set the sheep At his right hand,
np1 vbz vvn p-acp d n1 p-acp vvb dt n1 p-acp dt n2, cc p-acp vvd dt n1 p-acp po31 j-jn n1,
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and the goats at his left. The one for a blessing, the other for a curse.and the Goats At his left. The one for a blessing, the other for a curse.
cc dt n2 p-acp po31 j. dt crd p-acp dt n1, dt j-jn p-acp dt n1.
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And who are the sheep? why he tells you John 10.27. they that hear his voice and follow him;
And who Are the sheep? why he tells you John 10.27. they that hear his voice and follow him;
cc q-crq vbr dt n1? uh-crq pns31 vvz pn22 np1 crd. pns32 d vvb po31 n1 cc vvi pno31;
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and to these he gives eternal life, v. 28. And who are the goats? but carnal sinners that will have their lusts rather than Christ;
and to these he gives Eternal life, v. 28. And who Are the Goats? but carnal Sinners that will have their Lustiest rather than christ;
cc p-acp d pns31 vvz j n1, n1 crd cc q-crq vbr dt n2? cc-acp j n2 cst vmb vhi po32 n2 av-c cs np1;
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that cast off his Yoke, and will not have him rule over them. And what is their doom? bring them out and slay them before me.
that cast off his Yoke, and will not have him Rule over them. And what is their doom? bring them out and slay them before me.
cst vvd a-acp po31 vvi, cc vmb xx vhi pno31 vvi p-acp pno32. cc q-crq vbz po32 n1? vvb pno32 av cc vvi pno32 p-acp pno11.
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There will be but two sorts of men in that day; saints and sinners; obedient and disobedient; subjects and rebels;
There will be but two sorts of men in that day; Saints and Sinners; obedient and disobedient; subject's and rebels;
pc-acp vmb vbi cc-acp crd n2 pp-f n2 p-acp d n1; n2 cc n2; j cc j; n2-jn cc n2;
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the great question then will be, whose servants you have been? to whom have you lived? to the world? to lust? or to Jesus Christ? and according to this, so shall your sentence be;
the great question then will be, whose Servants you have been? to whom have you lived? to the world? to lust? or to jesus christ? and according to this, so shall your sentence be;
dt j n1 cs vmb vbi, rg-crq n2 pn22 vhb vbn? p-acp ro-crq vhb pn22 vvn? p-acp dt n1? p-acp n1? cc p-acp np1 np1? cc vvg p-acp d, av vmb po22 n1 vbi;
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as you have lived, so shall you be judged, see Rom. 2.6, 7, 8. And therefore as ever you would be able to lift up your heads in the Day of Gods tryal, it concerns you to try your selves.
as you have lived, so shall you be judged, see Rom. 2.6, 7, 8. And Therefore as ever you would be able to lift up your Heads in the Day of God's trial, it concerns you to try your selves.
c-acp pn22 vhb vvn, av vmb pn22 vbi vvn, vvb np1 crd, crd, crd cc av c-acp av pn22 vmd vbi j pc-acp vvi a-acp po22 n2 p-acp dt n1 pp-f npg1 n1, pn31 vvz pn22 pc-acp vvi po22 n2.
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CHAP. XII. Several Rules for the knowledge of our state laid down, both negatively, and affirmatively
CHAP. XII. Several Rules for the knowledge of our state laid down, both negatively, and affirmatively
np1 np1. j n2 p-acp dt n1 pp-f po12 n1 vvn a-acp, av-d av-j, cc av-j
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Quest. HOW may a man know whether he be under the Yoke of Christ or not?Quest. HOW may a man know whither he be under the Yoke of christ or not?
n1. q-crq vmb dt n1 vvb cs pns31 vbb p-acp dt n1 pp-f np1 cc xx?
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Answ. I will answer the question first Negatively.Answer I will answer the question First Negatively.
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1. Negatively. There are some of whom it may be said without the least rashness of judgment,
1. Negatively. There Are Some of whom it may be said without the least rashness of judgement,
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or breach of charity, that they are far from the Yoke of Christ; professed rebels to his Government and Authority.
or breach of charity, that they Are Far from the Yoke of christ; professed rebels to his Government and authority.
cc n1 pp-f n1, cst pns32 vbr av-j p-acp dt n1 pp-f np1; j-vvn n2 p-acp po31 n1 cc n1.
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They carry the tokens of Death and Damnation in their foreheads:
They carry the tokens of Death and Damnation in their foreheads:
pns32 vvb dt n2 pp-f n1 cc n1 p-acp po32 n2:
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the Holy Ghost reckons them up in several places of Scripture, one is in 1 Cor. 6.9, 10. Be not deceived, neither fornicators,
the Holy Ghost reckons them up in several places of Scripture, one is in 1 Cor. 6.9, 10. Be not deceived, neither fornicators,
dt j n1 vvz pno32 a-acp p-acp j n2 pp-f n1, pi vbz p-acp crd np1 crd, crd vbb xx vvn, dx n2,
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nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous,
nor Idolaters, nor Adulterers, nor effeminate, nor Abusers of themselves with mankind, nor thieves, nor covetous,
ccx n2, ccx n2, ccx j, ccx n2 pp-f px32 p-acp n1, ccx n2, ccx j,
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nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God, Revel. 21.8. The fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters,
nor drunkards, nor revilers, nor extortioners, shall inherit the Kingdom of God, Revel. 21.8. The fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and Idolaters,
ccx n2, ccx n2, ccx n2, vmb vvi dt n1 pp-f np1, vvb. crd. dt j cc vvg, cc dt j, cc n2, cc n2, cc n2, cc n2,
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and all lyars, shall have their part in the lake that burns with fire and brimstone, which is the second Death. and all liars, shall have their part in the lake that burns with fire and brimstone, which is the second Death.
cc d n2, vmb vhi po32 n1 p-acp dt n1 cst vvz p-acp n1 cc n1, r-crq vbz dt ord n1.
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These are all sons of Belial, they are not under the Yoke of Christ.
These Are all Sons of Belial, they Are not under the Yoke of christ.
d vbr d n2 pp-f np1, pns32 vbr xx p-acp dt vvb pp-f np1.
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I beseech you consider a little, if any of these sins be chargeable upon you, your case is desperate;
I beseech you Consider a little, if any of these Sins be chargeable upon you, your case is desperate;
pns11 vvb pn22 vvb dt j, cs d pp-f d n2 vbb j p-acp pn22, po22 n1 vbz j;
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you are actually shut out from any claim in Christ.
you Are actually shut out from any claim in christ.
pn22 vbr av-j vvn av p-acp d n1 p-acp np1.
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You may know, as certainly as if God had told you from Heaven, that you are in a lost undone condition;
You may know, as Certainly as if God had told you from Heaven, that you Are in a lost undone condition;
pn22 vmb vvi, c-acp av-j c-acp cs np1 vhd vvn pn22 p-acp n1, cst pn22 vbr p-acp dt j-vvn vvn n1;
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the Holy Ghost calls all such children of disobedience, because of these things the wrath of God cometh upon the children of disobedience, Ephes. 5.6. 2. Such as are scoffers ▪ at Godliness, and make a mock of Religion.
the Holy Ghost calls all such children of disobedience, Because of these things the wrath of God comes upon the children of disobedience, Ephesians 5.6. 2. Such as Are scoffers ▪ At Godliness, and make a mock of Religion.
dt j n1 vvz d d n2 pp-f n1, c-acp pp-f d n2 dt n1 pp-f np1 vvz p-acp dt n2 pp-f n1, np1 crd. crd d c-acp vbr n2 ▪ p-acp n1, cc vvi dt n1 pp-f n1.
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This is one of the reigning sins of this Day, 2 Pet. 3.3. There shall come in the last days scoffers, walking after their own lusts.
This is one of the reigning Sins of this Day, 2 Pet. 3.3. There shall come in the last days scoffers, walking After their own Lustiest.
d vbz pi pp-f dt j-vvg n2 pp-f d n1, crd np1 crd. a-acp vmb vvi p-acp dt ord n2 n2, vvg p-acp po32 d n2.
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Mark, while they scoff at Godliness, they live in ungodliness, walk after their own lusts;
Mark, while they scoff At Godliness, they live in ungodliness, walk After their own Lustiest;
vvb, cs pns32 vvb p-acp n1, pns32 vvb p-acp n1, vvb p-acp po32 d n2;
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they will not leave their lusts, and therefore scoff at Religion because that opposes their lusts.
they will not leave their Lustiest, and Therefore scoff At Religion Because that opposes their Lustiest.
pns32 vmb xx vvi po32 n2, cc av vvb p-acp n1 c-acp d vvz po32 n2.
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Now what says the Scripture? Judgment is prepared for scorners, Prov. 19.29. 2 Chron. 36.16. These therefore do openly declare they are not under the Yoke of Christ.
Now what Says the Scripture? Judgement is prepared for Scorner's, Curae 19.29. 2 Chronicles 36.16. These Therefore do openly declare they Are not under the Yoke of christ.
av q-crq vvz dt n1? n1 vbz vvn p-acp n2, np1 crd. crd np1 crd. np1 av vdb av-j vvi pns32 vbr xx p-acp dt vvb pp-f np1.
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3. Such as have a secret enmity against the power of Religion; they have a form of godliness, but deny the power of it, 2 Tim. 3.5. These can be no subjects of Christs Kingdom, for the Kingdom of God is not in word but in power.
3. Such as have a secret enmity against the power of Religion; they have a from of godliness, but deny the power of it, 2 Tim. 3.5. These can be no subject's of Christ Kingdom, for the Kingdom of God is not in word but in power.
crd d c-acp vhb dt j-jn n1 p-acp dt n1 pp-f n1; pns32 vhb dt n1 pp-f n1, cc-acp vvb dt n1 pp-f pn31, crd np1 crd. np1 vmb vbi dx n2-jn pp-f npg1 n1, p-acp dt n1 pp-f np1 vbz xx p-acp n1 cc-acp p-acp n1.
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4. Such as have their secret reserve in closing with Christ; they will not let Benjamin go;
4. Such as have their secret reserve in closing with christ; they will not let Benjamin go;
crd d c-acp vhb po32 n-jn vvi p-acp vvg p-acp np1; pns32 vmb xx vvi np1 vvb;
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some sweet sin, some profitable lust they will not part with.
Some sweet since, Some profitable lust they will not part with.
d j n1, d j n1 pns32 vmb xx vvi p-acp.
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These are not under the Yoke of Christ, for he that comes to Christ, and hates not father, and mother,
These Are not under the Yoke of christ, for he that comes to christ, and hates not father, and mother,
d vbr xx p-acp dt vvb pp-f np1, c-acp pns31 cst vvz p-acp np1, cc vvz xx n1, cc n1,
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and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my Disciple, Luke 14.26. 5. Such as live in the sinful neglect of Gods worship, that slight hearing the word, restrain prayer before God; have no regard to their Souls.and wife, and children, and brothers, and Sisters, yea and his own life also, he cannot be my Disciple, Lycia 14.26. 5. Such as live in the sinful neglect of God's worship, that slight hearing the word, restrain prayer before God; have no regard to their Souls.
cc n1, cc n2, cc n2, cc n2, uh cc po31 d n1 av, pns31 vmbx vbi po11 n1, av crd. crd d c-acp vvb p-acp dt j n1 pp-f npg1 n1, cst j vvg dt n1, vvb n1 p-acp np1; vhb dx n1 p-acp po32 n2.
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Such are not under the Yoke of Christ; for he that is of God heareth Gods word, John 8.47.
Such Are not under the Yoke of christ; for he that is of God hears God's word, John 8.47.
d vbr xx p-acp dt vvb pp-f np1; c-acp pns31 cst vbz pp-f np1 vvz npg1 n1, np1 crd.
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No man that slights the word and worship of God, can be under Christs Yoke; for it is the word that fastens this Yoke.
No man that slights the word and worship of God, can be under Christ Yoke; for it is the word that fastens this Yoke.
dx n1 cst vvz dt n1 cc n1 pp-f np1, vmb vbi p-acp npg1 vvi; p-acp pn31 vbz dt n1 cst vvz d n1.
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6. Such as give up themselves to carnal pleasures and delights, that are lovers of pleasures more than lovers of God, 2 Tim. 3.4. These were never yet under the Yoke of Christ, for they that are Christs have crucified the flesh with the affections and lusts, Gal. 5.24. 7. He that trusts to his own righteousness, and looks to find acceptance for that, was never under the Yoke of Christ;
6. Such as give up themselves to carnal pleasures and delights, that Are lovers of pleasures more than lovers of God, 2 Tim. 3.4. These were never yet under the Yoke of christ, for they that Are Christ have Crucified the Flesh with the affections and Lustiest, Gal. 5.24. 7. He that trusts to his own righteousness, and looks to find acceptance for that, was never under the Yoke of christ;
crd d c-acp vvb a-acp px32 p-acp j n2 cc n2, cst vbr n2 pp-f n2 av-dc cs n2 pp-f np1, crd np1 crd. np1 vbdr av-x av p-acp dt vvb pp-f np1, p-acp pns32 cst vbr npg1 vhb vvd dt n1 p-acp dt n2 cc n2, np1 crd. crd pns31 cst vvz p-acp po31 d n1, cc vvz pc-acp vvi n1 p-acp d, vbds av-x p-acp dt vvb pp-f np1;
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for this is a plain rejecting of Christ, it puts him out of office;
for this is a plain rejecting of christ, it puts him out of office;
p-acp d vbz dt j vvg pp-f np1, pn31 vvz pno31 av pp-f n1;
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a man makes a Saviour of his own duties, and so as other men perish by their sins, this man perishes by his duties.
a man makes a Saviour of his own duties, and so as other men perish by their Sins, this man Perishes by his duties.
dt n1 vvz dt n1 pp-f po31 d n2, cc av c-acp j-jn n2 vvb p-acp po32 n2, d n1 vvz p-acp po31 n2.
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None do reject Christ more than these, Rom. 10.3. Going about to establish their own righteousness, they have not submitted to the righteousness of God.
None do reject christ more than these, Rom. 10.3. Going about to establish their own righteousness, they have not submitted to the righteousness of God.
np1 vdb vvi np1 av-dc cs d, np1 crd. vvg a-acp pc-acp vvi po32 d n1, pns32 vhb xx vvn p-acp dt n1 pp-f np1.
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8. Such as see no need of any strength for duty but their own, can do all without any supernatural aids and divine incomes;
8. Such as see no need of any strength for duty but their own, can do all without any supernatural aids and divine incomes;
crd d c-acp vvb dx n1 pp-f d n1 p-acp n1 p-acp po32 d, vmb vdi d p-acp d j n2 cc j-jn n2;
(17) chapter (DIV2)
756
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3414
such were never under the Yoke of Christ. For that will shew a man his daily need of divine power for every performance.
such were never under the Yoke of christ. For that will show a man his daily need of divine power for every performance.
d vbdr av-x p-acp dt vvb pp-f np1. p-acp d vmb vvi dt n1 po31 j n1 pp-f j-jn n1 p-acp d n1.
(17) chapter (DIV2)
756
Page 284
3415
9. He that never felt the burden of sin, was never under the Yoke of Christ.
9. He that never felt the burden of since, was never under the Yoke of christ.
crd pns31 cst av-x vvd dt n1 pp-f n1, vbds av-x p-acp dt vvb pp-f np1.
(17) chapter (DIV2)
757
Page 285
3416
For none else are call'd to take it up, Matt. 11.28, 29.
For none Else Are called to take it up, Matt. 11.28, 29.
p-acp pix av vbr vvn pc-acp vvi pn31 a-acp, np1 crd, crd
(17) chapter (DIV2)
757
Page 285
3417
10. Such as maintain an ungrounded confidence of the goodness of their condition, without any experience of a change made in them, are perswaded their state is safe,
10. Such as maintain an ungrounded confidence of the Goodness of their condition, without any experience of a change made in them, Are persuaded their state is safe,
crd d c-acp vvi dt j n1 pp-f dt n1 pp-f po32 n1, p-acp d n1 pp-f dt n1 vvd p-acp pno32, vbr vvn po32 n1 vbz j,
(17) chapter (DIV2)
758
Page 285
3418
but cannot shew one good ground for it; these are not under the Yoke of Christ.
but cannot show one good ground for it; these Are not under the Yoke of christ.
cc-acp vmbx vvi crd j n1 p-acp pn31; d vbr xx p-acp dt vvb pp-f np1.
(17) chapter (DIV2)
758
Page 285
3419
O that you that are young would lay these things to heart, for now we are upon the search, I pray therefore look every one inward;
Oh that you that Are young would lay these things to heart, for now we Are upon the search, I pray Therefore look every one inward;
uh cst pn22 cst vbr j vmd vvi d n2 p-acp n1, c-acp av pns12 vbr p-acp dt n1, pns11 vvb av vvb d crd j;
(17) chapter (DIV2)
759
Page 285
3420
is it thus with you? for let me tell you, whoever is under any one of these Characters hath never yet took up the Yoke of Christ.
is it thus with you? for let me tell you, whoever is under any one of these Characters hath never yet took up the Yoke of christ.
vbz pn31 av p-acp pn22? p-acp vvb pno11 vvi pn22, r-crq vbz p-acp d crd pp-f d n2 vhz av av vvd a-acp dt vvb pp-f np1.
(17) chapter (DIV2)
759
Page 285
3421
They shall be reckoned among the enemies of Christ that have rejected his Yoke, despised his Authority,
They shall be reckoned among the enemies of christ that have rejected his Yoke, despised his authority,
pns32 vmb vbi vvn p-acp dt n2 pp-f np1 cst vhb vvn po31 vvi, vvd po31 n1,
(17) chapter (DIV2)
759
Page 285
3422
and as such they shall perish, except by a timely conversion they be brought to close with and submit to him.
and as such they shall perish, except by a timely conversion they be brought to close with and submit to him.
cc c-acp d pns32 vmb vvi, c-acp p-acp dt j n1 pns32 vbb vvn pc-acp vvi p-acp cc vvi p-acp pno31.
(17) chapter (DIV2)
759
Page 285
3423
2. Affirmatively. How may a man know when he is really and indeed under the Yoke of Christ? how may he come to a knowledge of the goodness of his state, by the truth of his Subjection to the Lord Christ.
2. Affirmatively. How may a man know when he is really and indeed under the Yoke of christ? how may he come to a knowledge of the Goodness of his state, by the truth of his Subjection to the Lord christ.
crd av-j. q-crq vmb dt n1 vvb c-crq pns31 vbz av-j cc av p-acp dt vvb pp-f np1? q-crq vmb pns31 vvi p-acp dt n1 pp-f dt n1 pp-f po31 n1, p-acp dt n1 pp-f po31 n1 p-acp dt n1 np1.
(17) chapter (DIV2)
760
Page 285
3424
Give me leave to answer the question, First, More generally. Secondly, More particularly. First, More generally.
Give me leave to answer the question, First, More generally. Secondly, More particularly. First, More generally.
vvb pno11 n1 pc-acp vvi dt n1, ord, av-dc av-j. ord, av-dc av-j. ord, av-dc av-j.
(17) chapter (DIV2)
761
Page 285
3425
There are some things that will greatly contribute to this, and without which he will never attain to a well grounded satisfaction in this matter;
There Are Some things that will greatly contribute to this, and without which he will never attain to a well grounded satisfaction in this matter;
pc-acp vbr d n2 cst vmb av-j vvi p-acp d, cc p-acp r-crq pns31 vmb av-x vvi p-acp dt av j-vvn n1 p-acp d n1;
(17) chapter (DIV2)
764
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3426
and therefore they are very necessary to be considered, and made use of in this inquiry.
and Therefore they Are very necessary to be considered, and made use of in this inquiry.
cc av pns32 vbr av j pc-acp vbi vvn, cc vvd n1 pp-f p-acp d n1.
(17) chapter (DIV2)
764
Page 286
3427
Rule 1. One is a full and deliberate conference with your own hearts.Rule 1. One is a full and deliberate conference with your own hearts.
n1 crd pi vbz dt j cc j n1 p-acp po22 d n2.
(17) chapter (DIV2)
765
Page 286
3428
He that makes a judgment upon slight inquiries, and sudden inconsiderate answers, is very like to be deceived;
He that makes a judgement upon slight inquiries, and sudden inconsiderate answers, is very like to be deceived;
pns31 cst vvz dt n1 p-acp j n2, cc j j n2, vbz av av-j pc-acp vbi vvn;
(17) chapter (DIV2)
765
Page 286
3429
judgment ought not to be pronounced but upon a full hearing, and a through debate;
judgement ought not to be pronounced but upon a full hearing, and a through debate;
n1 vmd xx pc-acp vbi vvn cc-acp p-acp dt j n-vvg, cc av p-acp n1;
(17) chapter (DIV2)
765
Page 286
3430
ad pauca respicit, qui cito pronunciat, it is not judgment, but fond opinion that is passed upon a matter, without hearing all that is fit to be said about it,ad pauca respicit, qui Quick pronunciat, it is not judgement, but found opinion that is passed upon a matter, without hearing all that is fit to be said about it,
fw-la fw-la fw-la, fw-la fw-la n1, pn31 vbz xx n1, cc-acp j n1 cst vbz vvn p-acp dt n1, p-acp vvg d cst vbz j pc-acp vbi vvn p-acp pn31,
(17) chapter (DIV2)
765
Page 286
3431
therefore so great a matter as this is should not be determined but upon mature deliberation.
Therefore so great a matter as this is should not be determined but upon mature deliberation.
av av j dt n1 c-acp d vbz vmd xx vbi vvn cc-acp p-acp j n1.
(17) chapter (DIV2)
765
Page 286
3432
As it is said of counsel, omne consilium in festinatione captum, stultitia est; all counsel taken in hast is folly.
As it is said of counsel, omne consilium in festinatione captum, Stultitia est; all counsel taken in haste is folly.
p-acp pn31 vbz vvn pp-f n1, fw-la fw-la p-acp fw-la fw-la, fw-la fw-la; d n1 vvn p-acp n1 vbz n1.
(17) chapter (DIV2)
765
Page 286
3433
The same may be said of judging our selves, all hasty precipitate judgment is folly; the way to come to a rational certainty is to make a full inquiry.
The same may be said of judging our selves, all hasty precipitate judgement is folly; the Way to come to a rational certainty is to make a full inquiry.
dt d vmb vbi vvn pp-f vvg po12 n2, d j j n1 vbz n1; dt n1 pc-acp vvi p-acp dt j n1 vbz pc-acp vvi dt j n1.
(17) chapter (DIV2)
765
Page 286
3434
Hypocrites and carnal sinners overlook what is evil, and judge by any good they find;
Hypocrites and carnal Sinners overlook what is evil, and judge by any good they find;
n2 cc j n2 vvi r-crq vbz j-jn, cc vvi p-acp d j pns32 vvb;
(17) chapter (DIV2)
765
Page 286
3435
and weak Christians overlook what is good, and judge themselves by the evil that is discovered;
and weak Christians overlook what is good, and judge themselves by the evil that is discovered;
cc j np1 vvi r-crq vbz j, cc vvi px32 p-acp dt n-jn cst vbz vvn;
(17) chapter (DIV2)
765
Page 286
3436
this is judgement upon hearing but of one side, and he that doth so is an unjust Judge, though he should happen to pass a just judgment ;
this is judgement upon hearing but of one side, and he that does so is an unjust Judge, though he should happen to pass a just judgement;
d vbz n1 p-acp vvg p-acp pp-f crd n1, cc pns31 cst vdz av vbz dt j n1, cs pns31 vmd vvi pc-acp vvi dt j n1;
(17) chapter (DIV2)
765
Page 286
3437
there must be a searching out the case, that neither sin may be passed by on the one hand,
there must be a searching out the case, that neither since may be passed by on the one hand,
pc-acp vmb vbi dt vvg av dt n1, cst dx n1 vmb vbi vvn p-acp p-acp dt crd n1,
(17) chapter (DIV2)
765
Page 286
3438
nor grace overlooked on the other. Rule 2. Another thing in this inquiry is the light of the spirit;
nor grace overlooked on the other. Rule 2. another thing in this inquiry is the Light of the Spirit;
ccx n1 vvn p-acp dt n-jn. vvb crd j-jn n1 p-acp d n1 vbz dt n1 pp-f dt n1;
(17) chapter (DIV2)
765
Page 286
3439
this is very necessary in such a work. Solomon says, The spirit of a man is the candle of the Lord, Prov. 20.27.
this is very necessary in such a work. Solomon Says, The Spirit of a man is the candle of the Lord, Curae 20.27.
d vbz av j p-acp d dt n1. np1 vvz, dt n1 pp-f dt n1 vbz dt n1 pp-f dt n1, np1 crd.
(17) chapter (DIV2)
766
Page 287
3440
But the spirit of the Lord is the light of this candle, without which he cannot see into the inward parts of the belly:
But the Spirit of the Lord is the Light of this candle, without which he cannot see into the inward parts of the belly:
p-acp dt n1 pp-f dt n1 vbz dt n1 pp-f d n1, p-acp r-crq pns31 vmbx vvi p-acp dt j n2 pp-f dt n1:
(17) chapter (DIV2)
766
Page 287
3441
It is this that brings to light the hidden things of darkness, and makes manifest the counsels of the heart, 1 Cor. 4.5. What is the meaning of that Prayer of David, Psal 139.23, 24. Search me O God, and know my heart;
It is this that brings to Light the hidden things of darkness, and makes manifest the Counsels of the heart, 1 Cor. 4.5. What is the meaning of that Prayer of David, Psalm 139.23, 24. Search me Oh God, and know my heart;
pn31 vbz d d vvz pc-acp vvi dt j-vvn n2 pp-f n1, cc vvz j dt n2 pp-f dt n1, vvn np1 crd. q-crq vbz dt n1 pp-f d n1 pp-f np1, np1 crd, crd vvb pno11 uh np1, cc vvb po11 n1;
(17) chapter (DIV2)
766
Page 287
3442
try me, and know my thoughts, and see if there be any wicked way in me. try me, and know my thoughts, and see if there be any wicked Way in me.
vvb pno11, cc vvb po11 n2, cc vvb cs pc-acp vbb d j n1 p-acp pno11.
(17) chapter (DIV2)
766
Page 287
3443
He doth hereby beg for such a measure of the spirits light and aid (which searcheth all things 1 Cor. •2. 10.) as may enable him to such a search of his heart, whereby he may be fully assured of the goodness of his estate.
He does hereby beg for such a measure of the spirits Light and aid (which Searches all things 1 Cor. •2. 10.) as may enable him to such a search of his heart, whereby he may be Fully assured of the Goodness of his estate.
pns31 vdz av vvi p-acp d dt n1 pp-f dt n2 j cc n1 (r-crq vvz d n2 crd np1 n1. crd.) p-acp vmb vvi pno31 p-acp d dt n1 pp-f po31 n1, c-crq pns31 vmb vbi av-j vvn pp-f dt n1 pp-f po31 n1.
(17) chapter (DIV2)
766
Page 287
3444
You will never be able to come to a true knowledge of your state and heart but by the spirits light and help.
You will never be able to come to a true knowledge of your state and heart but by the spirits Light and help.
pn22 vmb av-x vbi j pc-acp vvi p-acp dt j n1 pp-f po22 n1 cc n1 cc-acp p-acp dt n2 j cc vvi.
(17) chapter (DIV2)
766
Page 287
3445
Rule 3. Another means is frequent and repeated tryals.Rule 3. another means is frequent and repeated trials.
n1 crd j-jn n2 vbz j cc vvn n2.
(17) chapter (DIV2)
767
Page 287
3446
It is not enough for a man that would be satisfied of his spiritual condition, to bring his heart to the touchstone now and then;
It is not enough for a man that would be satisfied of his spiritual condition, to bring his heart to the touchstone now and then;
pn31 vbz xx av-d p-acp dt n1 cst vmd vbi vvn pp-f po31 j n1, pc-acp vvi po31 n1 p-acp dt n1 av cc av;
(17) chapter (DIV2)
767
Page 287
3447
it must be done often, according to the variety of conditions, occasions, and temptations.
it must be done often, according to the variety of conditions, occasions, and temptations.
pn31 vmb vbi vdn av, vvg p-acp dt n1 pp-f n2, n2, cc n2.
(17) chapter (DIV2)
767
Page 287
3448
In our Law, a man can be but once tryed for one fact, because his life shall not be always in hazard.
In our Law, a man can be but once tried for one fact, Because his life shall not be always in hazard.
p-acp po12 n1, dt n1 vmb vbi p-acp a-acp vvn p-acp crd n1, c-acp po31 n1 vmb xx vbi av p-acp n1.
(17) chapter (DIV2)
767
Page 287
3449
But in spiritual matters the oftner we are brought to the bar, the better; frequent tryals do not hazard our case, but tend to put it out of hazard.
But in spiritual matters the oftener we Are brought to the bar, the better; frequent trials do not hazard our case, but tend to put it out of hazard.
p-acp p-acp j n2 dt av-c pns12 vbr vvn p-acp dt n1, dt jc; j n2 vdb xx vvi po12 n1, cc-acp vvb pc-acp vvi pn31 av pp-f n1.
(17) chapter (DIV2)
767
Page 287
3450
How should a man know much of his spiritual state that seldom converseth with his own heart?
How should a man know much of his spiritual state that seldom Converseth with his own heart?
q-crq vmd dt n1 vvb d pp-f po31 j n1 cst av vvz p-acp po31 d n1?
(17) chapter (DIV2)
767
Page 288
3451
It was a good rule, Tecum habita. A mans business lies most within doors; and therefore he should often descend into himself.
It was a good Rule, Tecum Habita. A men business lies most within doors; and Therefore he should often descend into himself.
pn31 vbds dt j n1, fw-la fw-la. dt ng1 n1 vvz av-ds p-acp n2; cc av pns31 vmd av vvi p-acp px31.
(17) chapter (DIV2)
768
Page 288
3452
Davids counsel is, Commune with your own heart upon your bed, Psal. 4.4. The word in the Hebrew is, speak to your own heart; Davids counsel is, Commune with your own heart upon your Bed, Psalm 4.4. The word in the Hebrew is, speak to your own heart;
npg1 n1 vbz, j p-acp po22 d n1 p-acp po22 n1, np1 crd. dt n1 p-acp dt njp vbz, vvb p-acp po22 d n1;
(17) chapter (DIV2)
768
Page 288
3453
the expression is not limited, and therefore may take in all those ways of speaking by which a man may keep up a secret, inward and profitable communion with his own soul.
the expression is not limited, and Therefore may take in all those ways of speaking by which a man may keep up a secret, inward and profitable communion with his own soul.
dt n1 vbz xx vvn, cc av vmb vvi p-acp d d n2 pp-f vvg p-acp r-crq dt n1 vmb vvi a-acp dt j-jn, j cc j n1 p-acp po31 d n1.
(17) chapter (DIV2)
768
Page 288
3454
And this is advised to be done upon the bed; which notes Retiredness and Frequency. First, Retiredness.
And this is advised to be done upon the Bed; which notes Retiredness and Frequency. First, Retiredness.
cc d vbz vvn pc-acp vbi vdn p-acp dt n1; r-crq n2 n1 cc n1. ord, n1.
(17) chapter (DIV2)
768
Page 288
3455
In the bed a man is retired from the distracting noises and hurries of the World ,
In the Bed a man is retired from the distracting noises and hurries of the World,
p-acp dt n1 dt n1 vbz vvn p-acp dt n-vvg vvz cc vvz pp-f dt n1,
(17) chapter (DIV2)
769
Page 288
3456
and so is at leisure for the work.
and so is At leisure for the work.
cc av vbz p-acp n1 p-acp dt n1.
(17) chapter (DIV2)
769
Page 288
3457
Secondly, Frequency, As oft as a man lies down upon his bed, he should go down into his heart,Secondly, Frequency, As oft as a man lies down upon his Bed, he should go down into his heart,
ord, n1, c-acp av c-acp dt n1 vvz a-acp p-acp po31 n1, pns31 vmd vvi a-acp p-acp po31 n1,
(17) chapter (DIV2)
770
Page 288
3458
and call himself to account every night where his heart has been, and what it hath done every day.
and call himself to account every night where his heart has been, and what it hath done every day.
cc vvb px31 pc-acp vvi d n1 c-crq po31 n1 vhz vbn, cc r-crq pn31 vhz vdn d n1.
(17) chapter (DIV2)
770
Page 288
3459
Rule 4. Try till the matter be fully determined, and you come to a rational and well grounded satisfaction in your selves, that so you may have an answer in readiness to put all doubts and scruples to silence.Rule 4. Try till the matter be Fully determined, and you come to a rational and well grounded satisfaction in your selves, that so you may have an answer in readiness to put all doubts and scruples to silence.
n1 crd vvb p-acp dt n1 vbb av-j vvn, cc pn22 vvb p-acp dt j cc av vvn n1 p-acp po22 n2, cst av pn22 vmb vhi dt n1 p-acp n1 pc-acp vvi d n2 cc n2 p-acp n1.
(17) chapter (DIV2)
771
Page 288
3460
Rule 5. Another way is by observing and fixing upon the fittest seasons. There is a time for every thing;Rule 5. another Way is by observing and fixing upon the Fittest seasons. There is a time for every thing;
n1 crd j-jn n1 vbz p-acp vvg cc vvg p-acp dt js n2. pc-acp vbz dt n1 p-acp d n1;
(17) chapter (DIV2)
772
Page 288
3461
there is a time to try, and a time to trust without tryal;
there is a time to try, and a time to trust without trial;
pc-acp vbz dt n1 pc-acp vvi, cc dt n1 pc-acp vvi p-acp n1;
(17) chapter (DIV2)
772
Page 289
3462
a time to look inward, and a time when it is more proper to look upward.
a time to look inward, and a time when it is more proper to look upward.
dt n1 pc-acp vvi j, cc dt n1 c-crq pn31 vbz av-dc j pc-acp vvi av-j.
(17) chapter (DIV2)
772
Page 289
3463
Every time is not a fit season for this work;
Every time is not a fit season for this work;
np1 n1 vbz xx dt j n1 p-acp d n1;
(17) chapter (DIV2)
772
Page 289
3464
sometimes the Soul is beclouded, tempted, deserted, defiled by new sins, and these are times wherein it is set against it self;
sometime the Soul is beclouded, tempted, deserted, defiled by new Sins, and these Are times wherein it is Set against it self;
av dt n1 vbz vvn, vvn, vvn, vvn p-acp j n2, cc d vbr n2 c-crq pn31 vbz vvn p-acp pn31 n1;
(17) chapter (DIV2)
772
Page 289
3465
and now all is naught, all is Hypocrisie; praejudicium tollit judicium, it is commonly seen so.
and now all is nought, all is Hypocrisy; praejudicium Tollit judicium, it is commonly seen so.
cc av d vbz pix, d vbz n1; fw-la fw-la fw-la, pn31 vbz av-j vvn av.
(17) chapter (DIV2)
772
Page 289
3466
When Heman is under the hiding of God, how is judgment blinded, and all Grace is hid.
When Heman is under the hiding of God, how is judgement blinded, and all Grace is hid.
c-crq np1 vbz p-acp dt vvg pp-f np1, q-crq vbz n1 vvn, cc d n1 vbz vvn.
(17) chapter (DIV2)
772
Page 289
3467
If David be under a cloud, presently he is cast off.
If David be under a cloud, presently he is cast off.
cs np1 vbi p-acp dt n1, av-j pns31 vbz vvn a-acp.
(17) chapter (DIV2)
772
Page 289
3468
He that looks upon his face in a broken glass will appear a most deformed creature:
He that looks upon his face in a broken glass will appear a most deformed creature:
pns31 cst vvz p-acp po31 n1 p-acp dt j-vvn n1 vmb vvi dt av-ds j-vvn n1:
(17) chapter (DIV2)
772
Page 289
3469
As he that walks in a dark night, is apt to think every bush a Thief;
As he that walks in a dark night, is apt to think every bush a Thief;
c-acp pns31 cst vvz p-acp dt j n1, vbz j pc-acp vvi d n1 dt n1;
(17) chapter (DIV2)
772
Page 289
3470
he fansies nothing but objects of fear and terrour; so it is in this case.
he fancies nothing but objects of Fear and terror; so it is in this case.
pns31 n2 pix cc-acp n2 pp-f n1 cc n1; av pn31 vbz p-acp d n1.
(17) chapter (DIV2)
772
Page 289
3471
And therefore in such a condition it is better to call uppn the Soul, as David did, to trust and wait.
And Therefore in such a condition it is better to call uppn the Soul, as David did, to trust and wait.
cc av p-acp d dt n1 pn31 vbz jc pc-acp vvi av dt n1, c-acp np1 vdd, pc-acp vvi cc vvi.
(17) chapter (DIV2)
772
Page 289
3472
Multiply direct acts of Faith more, and reflect less. It is an excellent piece of wisdom to take the proper season for every duty.
Multiply Direct acts of Faith more, and reflect less. It is an excellent piece of Wisdom to take the proper season for every duty.
vvi j n2 pp-f n1 av-dc, cc vvb av-dc. pn31 vbz dt j n1 pp-f n1 pc-acp vvi dt j n1 p-acp d n1.
(17) chapter (DIV2)
772
Page 289
3473
Rule 6. If upon good evidence thou art able to prove the sincerity of thy heart to Christ, don't question the goodness of thy state because of the Hypocrites carnal confidence.Rule 6. If upon good evidence thou art able to prove the sincerity of thy heart to christ, don't question the Goodness of thy state Because of the Hypocrites carnal confidence.
n1 crd cs p-acp j n1 pns21 vb2r j pc-acp vvi dt n1 pp-f po21 n1 p-acp np1, vdbx n1 dt n1 pp-f po21 n1 c-acp pp-f dt n2 j n1.
(17) chapter (DIV2)
773
Page 289
3474
The foolish Virgins thought their Oyl as good as that of the wise, but the Oyl of the wise Virgins was of the right kind notwithstanding that.
The foolish Virgins Thought their Oil as good as that of the wise, but the Oil of the wise Virgins was of the right kind notwithstanding that.
dt j n2 vvd po32 n1 c-acp j c-acp d pp-f dt j, cc-acp dt n1 pp-f dt j n2 vbds pp-f dt j-jn n1 p-acp d.
(17) chapter (DIV2)
773
Page 289
3475
Many a corrupt Judge passes a wrong sentence, but a righteous Judge, that guides himself by evidence and Law, may do right for all that.
Many a corrupt Judge passes a wrong sentence, but a righteous Judge, that guides himself by evidence and Law, may do right for all that.
av-d dt j n1 vvz dt j-jn n1, cc-acp dt j n1, cst vvz px31 p-acp n1 cc n1, vmb vdi av-jn p-acp d d.
(17) chapter (DIV2)
773
Page 289
3476
Many a man may be rich in a Dream, but what then? may not therefore a waking man know what his Estate is,
Many a man may be rich in a Dream, but what then? may not Therefore a waking man know what his Estate is,
av-d dt n1 vmb vbi j p-acp dt n1, cc-acp q-crq av? vmb xx av dt vvg n1 vvb r-crq po31 n1 vbz,
(17) chapter (DIV2)
773
Page 290
3477
or whether it be his or not? The Turk is confident of his Religion; the Jew as confident of his;
or whither it be his or not? The Turk is confident of his Religion; the Jew as confident of his;
cc cs pn31 vbi po31 cc xx? dt np1 vbz j pp-f po31 n1; dt np1 p-acp j pp-f png31;
(17) chapter (DIV2)
773
Page 290
3478
the Papist is certain of his to an infallibility;
the Papist is certain of his to an infallibility;
dt njp vbz j pp-f png31 p-acp dt n1;
(17) chapter (DIV2)
773
Page 290
3479
and yet this doth not hinder but that a Protestant may certainly know that he is in the true way,
and yet this does not hinder but that a Protestant may Certainly know that he is in the true Way,
cc av d vdz xx vvi cc-acp cst dt n1 vmb av-j vvi cst pns31 vbz p-acp dt j n1,
(17) chapter (DIV2)
773
Page 290
3480
and that they are wofully deceived and given up to believe lies.
and that they Are woefully deceived and given up to believe lies.
cc cst pns32 vbr av-j vvn cc vvn a-acp pc-acp vvi n2.
(17) chapter (DIV2)
773
Page 290
3481
Rule 7. Be sure to make use of a right rule to judge by, for Rectum est index sui & obliqui; Rule 7. Be sure to make use of a right Rule to judge by, for Rectum est index sui & obliqui;
n1 crd vbb j pc-acp vvi n1 pp-f dt j-jn n1 pc-acp vvi p-acp, p-acp fw-la fw-la n1 fw-la cc fw-la;
(17) chapter (DIV2)
774
Page 290
3482
No man can make a true judgment but by a right rule;
No man can make a true judgement but by a right Rule;
dx n1 vmb vvi dt j n1 cc-acp p-acp dt j-jn n1;
(17) chapter (DIV2)
774
Page 290
3483
if that be crooked or false, the judgment that is made by it must needs be wrong.
if that be crooked or false, the judgement that is made by it must needs be wrong.
cs d vbb j cc j, dt n1 cst vbz vvn p-acp pn31 vmb av vbi j-jn.
(17) chapter (DIV2)
774
Page 290
3484
If the touchstone be not right, you can never judge of the metal.
If the touchstone be not right, you can never judge of the metal.
cs dt n1 vbb xx j-jn, pn22 vmb av-x vvi pp-f dt n1.
(17) chapter (DIV2)
774
Page 290
3485
Before I shew you which is the true rule, let me warn you against some false rules which many try and deceive themselves by.
Before I show you which is the true Rule, let me warn you against Some false rules which many try and deceive themselves by.
c-acp pns11 vvb pn22 q-crq vbz dt j n1, vvb pno11 vvi pn22 p-acp d j n2 r-crq d vvb cc vvi px32 a-acp.
(17) chapter (DIV2)
775
Page 290
3486
First, Some measure themselves by themselves; such the Apostle speaks of 2 Corinth. 10.12. They measure themselves by themselves, and compare themselves with themselves.
First, some measure themselves by themselves; such the Apostle speaks of 2 Corinth. 10.12. They measure themselves by themselves, and compare themselves with themselves.
ord, d vvb px32 p-acp px32; d dt n1 vvz pp-f crd np1. crd. pns32 vvb px32 p-acp px32, cc vvi px32 p-acp px32.
(17) chapter (DIV2)
776
Page 290
3487
But he charges this practice with folly, says he, they are not wise, NONLATINALPHABET. They never come to understand their case;
But he charges this practice with folly, Says he, they Are not wise,. They never come to understand their case;
p-acp pns31 vvz d n1 p-acp n1, vvz pns31, pns32 vbr xx j,. pns32 av-x vvb pc-acp vvi po32 n1;
(17) chapter (DIV2)
776
Page 290
3488
alas how should they? the obliquity of the person is hid in the crookedness of the rule.
alas how should they? the obliquity of the person is hid in the crookedness of the Rule.
uh q-crq vmd pns32? dt n1 pp-f dt n1 vbz vvn p-acp dt n1 pp-f dt n1.
(17) chapter (DIV2)
776
Page 290
3489
For a man to be his own rule and standard is great folly, and yet nothing more common than to judge a mans self by the presumed goodness of his own heart;
For a man to be his own Rule and standard is great folly, and yet nothing more Common than to judge a men self by the presumed Goodness of his own heart;
p-acp dt n1 pc-acp vbi po31 d n1 cc n1 vbz j n1, cc av pix av-dc j cs pc-acp vvi dt ng1 n1 p-acp dt j-vvn n1 pp-f po31 d n1;
(17) chapter (DIV2)
776
Page 290
3490
though it is the greatest cheat and impostor in the World: The Holy Ghost tells us so, the heart is deceitful above all things, Jerem. 17.9. You read of deceitful riches, Matt. 13.22. deceitful weights, Mic. 6.11. deceitful witnesses, Prov. 14.25. deceitful Prophets, Jerem. 23.26. deceitful tongues, Psal. 52.4. a deceitful Devil, Revel. 20.3. but the heart is deceitful above them all;
though it is the greatest cheat and impostor in the World: The Holy Ghost tells us so, the heart is deceitful above all things, Jeremiah 17.9. You read of deceitful riches, Matt. 13.22. deceitful weights, Mic. 6.11. deceitful Witnesses, Curae 14.25. deceitful prophets, Jeremiah 23.26. deceitful tongues, Psalm 52.4. a deceitful devil, Revel. 20.3. but the heart is deceitful above them all;
cs pn31 vbz dt js n1 cc n1 p-acp dt n1: dt j n1 vvz pno12 av, dt n1 vbz j p-acp d n2, np1 crd. pn22 vvb pp-f j n2, np1 crd. j n2, np1 crd. j n2, np1 crd. j n2, np1 crd. j n2, np1 crd. dt j n1, vvb. crd. cc-acp dt n1 vbz j p-acp pno32 d;
(17) chapter (DIV2)
776
Page 290
3491
Satan himself could never deceive a man if his own heart did not deceive him. It hath a thousand deceits:
Satan himself could never deceive a man if his own heart did not deceive him. It hath a thousand Deceits:
np1 px31 vmd av-x vvi dt n1 cs po31 d n1 vdd xx vvi pno31. pn31 vhz dt crd n2:
(17) chapter (DIV2)
776
Page 291
3492
It paints sin with the colour of vertue:
It paints since with the colour of virtue:
pn31 vvz n1 p-acp dt n1 pp-f n1:
(17) chapter (DIV2)
776
Page 291
3493
It hides from a man the evil that is real, and flatters him with a good that is seeming:
It hides from a man the evil that is real, and flatters him with a good that is seeming:
pn31 vvz p-acp dt n1 dt n-jn cst vbz j, cc vvz pno31 p-acp dt j cst vbz vvg:
(17) chapter (DIV2)
776
Page 291
3494
It perswades a man he hath the good he hath not;
It persuades a man he hath the good he hath not;
pn31 vvz dt n1 pns31 vhz dt j pns31 vhz xx;
(17) chapter (DIV2)
776
Page 291
3495
and if there be any good, that the good he hath is greater than it is:
and if there be any good, that the good he hath is greater than it is:
cc cs pc-acp vbb d j, cst dt j pns31 vhz vbz jc cs pn31 vbz:
(17) chapter (DIV2)
776
Page 291
3496
It presents him with common Grace for saving: It makes him take education for conversion, and moral virtues for Gospel Holiness:
It presents him with Common Grace for Saving: It makes him take education for conversion, and moral Virtues for Gospel Holiness:
pn31 vvz pno31 p-acp j n1 p-acp vvg: pn31 vvz pno31 vvi n1 p-acp n1, cc j n2 p-acp n1 n1:
(17) chapter (DIV2)
776
Page 291
3497
It is endless to trace the heart in its several deceits;
It is endless to trace the heart in its several Deceits;
pn31 vbz j pc-acp vvi dt n1 p-acp po31 j n2;
(17) chapter (DIV2)
776
Page 291
3498
and therefore for a man to measure himself by himself, when the heart is so deceitful, must needs be a false rule of judgment.
and Therefore for a man to measure himself by himself, when the heart is so deceitful, must needs be a false Rule of judgement.
cc av p-acp dt n1 pc-acp vvi px31 p-acp px31, c-crq dt n1 vbz av j, vmb av vbi dt j n1 pp-f n1.
(17) chapter (DIV2)
776
Page 291
3499
Secondly, Some measure themselves by such as come short of their attainments; thus did the Pharisee in Luk. 18.11.
Secondly, some measure themselves by such as come short of their attainments; thus did the Pharisee in Luk. 18.11.
ord, d vvb px32 p-acp d c-acp vvb j pp-f po32 n2; av vdd dt np1 p-acp np1 crd.
(17) chapter (DIV2)
777
Page 291
3500
God I thank thee that I am not as other men are, extortioners, unjust, adulterers, nor as this Publican; God I thank thee that I am not as other men Are, extortioners, unjust, Adulterers, nor as this Publican;
np1 pns11 vvb pno21 cst pns11 vbm xx c-acp j-jn n2 vbr, n2, j, n2, ccx p-acp d n1;
(17) chapter (DIV2)
777
Page 291
3501
and this was the false rule that deceived him. Alas, what is all this? nature may be refined and yet be but nature;
and this was the false Rule that deceived him. Alas, what is all this? nature may be refined and yet be but nature;
cc d vbds dt j n1 cst vvd pno31. np1, q-crq vbz d d? n1 vmb vbi vvn cc av vbi p-acp n1;
(17) chapter (DIV2)
777
Page 291
3502
and when all is done it giveth one man no more advantage of another than tame Beasts have of wild.
and when all is done it gives one man no more advantage of Another than tame Beasts have of wild.
cc c-crq d vbz vdn pn31 vvz crd n1 av-dx dc n1 pp-f j-jn cs j n2 vhb pp-f j.
(17) chapter (DIV2)
777
Page 291
3503
A tame Beast is as much a Beast as they that are wild.
A tame Beast is as much a Beast as they that Are wild.
dt j n1 vbz p-acp d dt n1 c-acp pns32 d vbr j.
(17) chapter (DIV2)
777
Page 292
3504
We may not be so bad as the worst, and yet may be worse than we think;
We may not be so bad as the worst, and yet may be Worse than we think;
pns12 vmb xx vbi av j c-acp dt js, cc av vmb vbi jc cs pns12 vvb;
(17) chapter (DIV2)
777
Page 292
3505
and we may be better than some, and yet not be so good as we ought.
and we may be better than Some, and yet not be so good as we ought.
cc pns12 vmb vbi jc cs d, cc av xx vbi av j c-acp pns12 vmd.
(17) chapter (DIV2)
777
Page 292
3506
Thirdly, Some make a judgment of their condition by the judgment of others.
Thirdly, some make a judgement of their condition by the judgement of Others.
ord, d vvb dt n1 pp-f po32 n1 p-acp dt n1 pp-f n2-jn.
(17) chapter (DIV2)
778
Page 292
3507
If such as are Godly, wise, and discerning do approve and commend them, this puts all out of doubt,
If such as Are Godly, wise, and discerning do approve and commend them, this puts all out of doubt,
cs d c-acp vbr j, j, cc vvg vdb vvi cc vvi pno32, d vvz d av pp-f n1,
(17) chapter (DIV2)
778
Page 292
3508
and makes them confident of their good condition. Nothing blinds a man more to himself than the applause of others;
and makes them confident of their good condition. Nothing blinds a man more to himself than the applause of Others;
cc vvz pno32 j pp-f po32 j n1. pix vvz dt n1 av-dc p-acp px31 cs dt n1 pp-f n2-jn;
(17) chapter (DIV2)
778
Page 292
3509
for this holds him in a pleasant dream of an imaginary excellency, and puffs him up with an opinion of those virtues in himself, which he is an utter stranger to.
for this holds him in a pleasant dream of an imaginary excellency, and puffs him up with an opinion of those Virtues in himself, which he is an utter stranger to.
p-acp d vvz pno31 p-acp dt j n1 pp-f dt j n1, cc vvz pno31 a-acp p-acp dt n1 pp-f d n2 p-acp px31, r-crq pns31 vbz dt j n1 p-acp.
(17) chapter (DIV2)
778
Page 292
3510
Alas what is the judgment of others about the truth of my Godliness, that I should value and judge my self by that? How often have good men been mistaken in their opinion and judgment of others.
Alas what is the judgement of Others about the truth of my Godliness, that I should valve and judge my self by that? How often have good men been mistaken in their opinion and judgement of Others.
uh q-crq vbz dt n1 pp-f n2-jn p-acp dt n1 pp-f po11 n1, cst pns11 vmd vvi cc vvi po11 n1 p-acp d? uh-crq av vhb j n2 vbn vvn p-acp po32 n1 cc n1 pp-f n2-jn.
(17) chapter (DIV2)
778
Page 292
3511
The Disciples judged Judas to have been as sincere, and true to Christ as themselves, and could suspect themselves as soon as him; nay rather than him.
The Disciples judged Judas to have been as sincere, and true to christ as themselves, and could suspect themselves as soon as him; nay rather than him.
dt n2 vvn np1 pc-acp vhi vbn a-acp j, cc j p-acp np1 c-acp px32, cc vmd vvi px32 a-acp av c-acp pno31; uh-x av cs pno31.
(17) chapter (DIV2)
778
Page 292
3512
And therefore when Christ tells them one of you shall betray me, they every one cry out, Lord, is it I? they little thought that Iscariot had been such a Judas. How was Peter deceived in Simon Magus, and the Apostle John in the false Disciples;
And Therefore when christ tells them one of you shall betray me, they every one cry out, Lord, is it I? they little Thought that Iscariot had been such a Judas. How was Peter deceived in Simon Magus, and the Apostle John in the false Disciples;
cc av c-crq np1 vvz pno32 crd pp-f pn22 vmb vvi pno11, pns32 d crd n1 av, n1, vbz pn31 pns11? pns32 av-j vvd cst np1 vhd vbn d dt np1. q-crq vbds np1 vvn p-acp np1 np1, cc dt n1 np1 p-acp dt j n2;
(17) chapter (DIV2)
778
Page 292
3513
and never knew what they were till their Apostasy detected their Hypocrisie, 1 John 2.19. Men judge by what they see, and that is only what appears.
and never knew what they were till their Apostasy detected their Hypocrisy, 1 John 2.19. Men judge by what they see, and that is only what appears.
cc av-x vvd r-crq pns32 vbdr p-acp po32 n1 vvn po32 n1, crd np1 crd. np1 vvb p-acp r-crq pns32 vvb, cc d vbz j r-crq vvz.
(17) chapter (DIV2)
778
Page 292
3514
Now a man may be one thing in appearance, and another thing in reality.
Now a man may be one thing in appearance, and Another thing in reality.
av dt n1 vmb vbi crd n1 p-acp n1, cc j-jn n1 p-acp n1.
(17) chapter (DIV2)
778
Page 292
3515
Our Lord Christ speaks of some that are in sheeps clothing, and yet are inwardly ravening wolves. The Opticks say solae superficies videntur, we only see the surface of things;
Our Lord christ speaks of Some that Are in Sheep clothing, and yet Are inwardly ravening wolves. The Optics say Solae superficies videntur, we only see the surface of things;
po12 n1 np1 vvz pp-f d cst vbr p-acp ng1 n1, cc av vbr av-j j-vvg n2. dt n2-jn vvb fw-la n1 fw-la, pns12 av-j vvb dt n1 pp-f n2;
(17) chapter (DIV2)
778
Page 293
3516
and it is true, who can see another mans inside? who can tell what principle I am acted by in the worship of God? or say what my aims and ends are? they may be right or wrong, true or false for ought any other man knows.
and it is true, who can see Another men inside? who can tell what principle I am acted by in the worship of God? or say what my aims and ends Are? they may be right or wrong, true or false for ought any other man knows.
cc pn31 vbz j, r-crq vmb vvi j-jn n2 av-an? q-crq vmb vvi r-crq n1 pns11 vbm vvn p-acp p-acp dt n1 pp-f np1? cc vvb r-crq po11 n2 cc n2 vbr? pns32 vmb vbi j-jn cc n-jn, j cc j c-acp vmd d j-jn n1 vvz.
(17) chapter (DIV2)
778
Page 293
3517
Many shall in that Day, when God shall judge the secrets of men by Jesus Christ, be condemned for Hypocrites that have passed through this World with an applause for Eminent Saints;
Many shall in that Day, when God shall judge the secrets of men by jesus christ, be condemned for Hypocrites that have passed through this World with an applause for Eminent Saints;
av-d vmb p-acp d n1, c-crq np1 vmb vvi dt n2-jn pp-f n2 p-acp np1 np1, vbb vvn p-acp n2 cst vhb vvn p-acp d n1 p-acp dt n1 p-acp j n2;
(17) chapter (DIV2)
778
Page 293
3518
for secret sins may be retained under an open profession of holiness, and men judge by the profession that is made,
for secret Sins may be retained under an open profession of holiness, and men judge by the profession that is made,
p-acp j-jn n2 vmb vbi vvn p-acp dt j n1 pp-f n1, cc n2 vvb p-acp dt n1 cst vbz vvn,
(17) chapter (DIV2)
778
Page 293
3519
because they see not the secret lusts that are indulged. This is therefore a false rule to judge by.
Because they see not the secret Lustiest that Are indulged. This is Therefore a false Rule to judge by.
c-acp pns32 vvb xx dt j-jn n2 cst vbr vvn. d vbz av dt j n1 pc-acp vvi p-acp.
(17) chapter (DIV2)
778
Page 293
3520
Fourthly, Some make outward reformation the 〈 ◊ 〉 to judge of their subjection to Christ by.
Fourthly, some make outward Reformation the 〈 ◊ 〉 to judge of their subjection to christ by.
ord, d vvb j n1 dt 〈 sy 〉 pc-acp n1 pp-f po32 n1 p-acp np1 p-acp.
(17) chapter (DIV2)
779
Page 293
3521
If they leave their open wickednesses, their scandalous practices, and live soberly in the World, this is a rule by which they judge their case good.
If they leave their open Wickednesses, their scandalous practices, and live soberly in the World, this is a Rule by which they judge their case good.
cs pns32 vvb po32 j n2, po32 j n2, cc vvi av-j p-acp dt n1, d vbz dt n1 p-acp r-crq pns32 vvb po32 n1 j.
(17) chapter (DIV2)
779
Page 293
3522
Now this is a false rule to judge by.
Now this is a false Rule to judge by.
av d vbz dt j n1 pc-acp vvi p-acp.
(17) chapter (DIV2)
779
Page 293
3523
For, 1. Open sins may be reformed, and yet heart lusts may be reserved, and so the Soul is in as dangerous a condition as ever.
For, 1. Open Sins may be reformed, and yet heart Lustiest may be reserved, and so the Soul is in as dangerous a condition as ever.
p-acp, crd j n2 vmb vbi vvn, cc av n1 n2 vmb vbi vvn, cc av dt n1 vbz p-acp c-acp j dt n1 c-acp av.
(17) chapter (DIV2)
780
Page 293
3524
An impostume in the Bowels may as surely kill a man as the plague in the flesh.
an impostume in the Bowels may as surely kill a man as the plague in the Flesh.
dt n1 p-acp dt n2 vmb a-acp av-j vvi dt n1 p-acp dt n1 p-acp dt n1.
(17) chapter (DIV2)
780
Page 293
3525
Where sin is outwardly forsaken, and yet secretly beloved, there the Disease is not cured but struck in;
Where since is outwardly forsaken, and yet secretly Beloved, there the Disease is not cured but struck in;
q-crq n1 vbz av-j vvn, cc av av-jn vvn, a-acp dt n1 vbz xx vvn cc-acp vvn p-acp;
(17) chapter (DIV2)
780
Page 293
3526
and so is as mortal as before.
and so is as Mortal as before.
cc av vbz a-acp j-jn c-acp a-acp.
(17) chapter (DIV2)
780
Page 293
3527
It is not the refraining sin that weakens it, but the withdrawing the heart from it.
It is not the refraining since that weakens it, but the withdrawing the heart from it.
pn31 vbz xx dt vvg n1 cst vvz pn31, cc-acp dt vvg dt n1 p-acp pn31.
(17) chapter (DIV2)
780
Page 294
3528
It is a less evil to do sin and not love it, than it is to love sin and not do it;
It is a less evil to do since and not love it, than it is to love since and not do it;
pn31 vbz dt av-dc j-jn pc-acp vdi n1 cc xx vvi pn31, cs pn31 vbz pc-acp vvi n1 cc xx vdi pn31;
(17) chapter (DIV2)
780
Page 294
3529
for the doing sin may possibly be from weakness of Grace, but the love of sin is always from the strength of lust.
for the doing since may possibly be from weakness of Grace, but the love of since is always from the strength of lust.
p-acp dt vdg n1 vmb av-j vbi p-acp n1 pp-f n1, cc-acp dt n1 pp-f n1 vbz av p-acp dt n1 pp-f n1.
(17) chapter (DIV2)
780
Page 294
3530
2. A man may, as to outward acts, let all sin go, and yet be a secret enemy to Christ;
2. A man may, as to outward acts, let all since go, and yet be a secret enemy to christ;
crd dt n1 vmb, c-acp p-acp j n2, vvb d n1 vvb, cc av vbi dt j-jn n1 p-acp np1;
(17) chapter (DIV2)
781
Page 294
3531
for the Enmity (as the Law says of treason against the King) lies not in overt acts,
for the Enmity (as the Law Says of treason against the King) lies not in overt acts,
p-acp dt n1 (c-acp dt n1 vvz pp-f n1 p-acp dt n1) vvz xx p-acp j n2,
(17) chapter (DIV2)
781
Page 294
3532
but in the depravedness and corruption of the heart;
but in the depravedness and corruption of the heart;
cc-acp p-acp dt n1 cc n1 pp-f dt n1;
(17) chapter (DIV2)
781
Page 294
3533
and what is it for all lusts to be restrained, unless the heart also be subdued to Christ? A Dog tyed up from doing harm is a Dog still.
and what is it for all Lustiest to be restrained, unless the heart also be subdued to christ? A Dog tied up from doing harm is a Dog still.
cc q-crq vbz pn31 p-acp d n2 pc-acp vbi vvn, cs dt n1 av vbi vvn p-acp np1? dt n1 vvn a-acp p-acp vdg n1 vbz dt n1 av.
(17) chapter (DIV2)
781
Page 294
3534
There may be a cessation of arms between Enemies, and yet the quarrel may remain, though the War cease.
There may be a cessation of arms between Enemies, and yet the quarrel may remain, though the War cease.
pc-acp vmb vbi dt n1 pp-f n2 p-acp n2, cc av dt n1 vmb vvi, cs dt n1 vvb.
(17) chapter (DIV2)
781
Page 294
3535
A sinner may lay the weapon of sin out of his hand, and yet the enmity against God still remain in his heart.
A sinner may lay the weapon of since out of his hand, and yet the enmity against God still remain in his heart.
dt n1 vmb vvi dt n1 pp-f n1 av pp-f po31 n1, cc av dt n1 p-acp np1 av vvi p-acp po31 n1.
(17) chapter (DIV2)
781
Page 294
3536
And therefore for a man to measure his Religion from an outward reformation only, is to judge by a false rule.
And Therefore for a man to measure his Religion from an outward Reformation only, is to judge by a false Rule.
cc av p-acp dt n1 pc-acp vvi po31 n1 p-acp dt j n1 av-j, vbz pc-acp vvi p-acp dt j n1.
(17) chapter (DIV2)
781
Page 294
3537
Not but that an outward reformation is necessary, (for though a man may have a bad heart under a strict life,
Not but that an outward Reformation is necessary, (for though a man may have a bad heart under a strict life,
xx p-acp d dt j n1 vbz j, (c-acp cs dt n1 vmb vhi dt j n1 p-acp dt j n1,
(17) chapter (DIV2)
781
Page 294
3538
yet to be sure he cannot have a good heart with a bad life.
yet to be sure he cannot have a good heart with a bad life.
av pc-acp vbi j pns31 vmbx vhi dt j n1 p-acp dt j n1.
(17) chapter (DIV2)
781
Page 294
3539
) But this is not enough, for the outside of the cup and platter may be cleansed, ) But this is not enough, for the outside of the cup and platter may be cleansed,
) cc-acp d vbz xx av-d, c-acp dt av-an pp-f dt n1 cc n1 vmb vbi vvn,
(17) chapter (DIV2)
781
Page 294
3540
and yet the inside remain unclean and filthy.
and yet the inside remain unclean and filthy.
cc av dt av-an vvb j cc j.
(17) chapter (DIV2)
781
Page 294
3541
Fifthly, Some make a profession of Religion the measure of their subjection to Christ, they reckon a cleaving to his worship and ordinances, to be a taking up of his Yoke. Indeed it is required that all that believe in Christ should make a profession of him;
Fifthly, some make a profession of Religion the measure of their subjection to christ, they reckon a cleaving to his worship and ordinances, to be a taking up of his Yoke. Indeed it is required that all that believe in christ should make a profession of him;
ord, d vvb dt n1 pp-f n1 dt n1 pp-f po32 n1 p-acp np1, pns32 vvb dt vvg p-acp po31 n1 cc n2, pc-acp vbi dt vvg a-acp pp-f po31 vvi. av pn31 vbz vvn cst d cst vvb p-acp np1 vmd vvi dt n1 pp-f pno31;
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it is a part of the homage we owe to Christ to stick to his worship and ordinances, to hold fast the faith and not deny his name.
it is a part of the homage we owe to christ to stick to his worship and ordinances, to hold fast the faith and not deny his name.
pn31 vbz dt n1 pp-f dt n1 pns12 vvb p-acp np1 pc-acp vvi p-acp po31 n1 cc n2, p-acp vvb av-j dt n1 cc xx vvi po31 n1.
(17) chapter (DIV2)
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But yet for any man to judge of the truth of his subjection to Christ, by making an outward profession of him, is a very wrong rule. For,
But yet for any man to judge of the truth of his subjection to christ, by making an outward profession of him, is a very wrong Rule. For,
p-acp av p-acp d n1 pc-acp vvi pp-f dt n1 pp-f po31 n1 p-acp np1, p-acp vvg dt j n1 pp-f pno31, vbz dt j j-jn n1. p-acp,
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1. How common is it to have the form separated from the power:
1. How Common is it to have the from separated from the power:
crd q-crq j vbz pn31 pc-acp vhi dt n1 vvn p-acp dt n1:
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This, the Apostle tells us, is one of the sins that shall abound in the last Days,
This, the Apostle tells us, is one of the Sins that shall abound in the last Days,
d, dt n1 vvz pno12, vbz pi pp-f dt n2 cst vmb vvi p-acp dt ord n2,
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and that shall make the times so perilous, having a form of godliness, but denying the power thereof, 2 Tim. 3.5. NONLATINALPHABET. It is not NONLATINALPHABET the true form, for forma est per quod res est id quod est.
and that shall make the times so perilous, having a from of godliness, but denying the power thereof, 2 Tim. 3.5.. It is not the true from, for forma est per quod Rest est id quod est.
cc cst vmb vvi dt n2 av j, vhg dt n1 pp-f n1, cc-acp vvg dt n1 av, crd np1 crd.. pn31 vbz xx dt j n1, p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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The true form of Godliness consists in an inward change, by a work of Grace;
The true from of Godliness consists in an inward change, by a work of Grace;
dt j n1 pp-f n1 vvz p-acp dt j n1, p-acp dt n1 pp-f n1;
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and is that which denominates a man a godly man, for forma dat esse rei. And therefore it is not NONLATINALPHABET,
and is that which denominates a man a godly man, for forma that esse rei. And Therefore it is not,
cc vbz d r-crq vvz dt n1 dt j n1, c-acp fw-la cst fw-la fw-la. cc av pn31 vbz xx,
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but NONLATINALPHABET, which signifies an outward shew, a formality, a vizor, or mask of Godliness; and what is that but a profession;
but, which signifies an outward show, a formality, a vizor, or mask of Godliness; and what is that but a profession;
cc-acp, r-crq vvz dt j n1, dt n1, dt n1, cc n1 pp-f n1; cc q-crq vbz d p-acp dt n1;
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so that a man may wear the vizor of a profession all his days, and yet be an Enemy to the power of Religion.
so that a man may wear the vizor of a profession all his days, and yet be an Enemy to the power of Religion.
av cst dt n1 vmb vvi dt n1 pp-f dt n1 d po31 n2, cc av vbi dt n1 p-acp dt n1 pp-f n1.
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2. That profession of Religion which may consist with a state of spiritual death, can be no true measure of a mans subjection to Christ.
2. That profession of Religion which may consist with a state of spiritual death, can be no true measure of a men subjection to christ.
crd cst n1 pp-f n1 r-crq vmb vvi p-acp dt n1 pp-f j n1, vmb vbi dx j n1 pp-f dt ng1 n1 p-acp np1.
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Now a man may maintain a high profession and yet be dead in sin; thou hast a name that thou livest and art dead, Revel. 3.1. alive to the World by an outward shew, but dead to God for want of the substance.
Now a man may maintain a high profession and yet be dead in since; thou hast a name that thou Livest and art dead, Revel. 3.1. alive to the World by an outward show, but dead to God for want of the substance.
av dt n1 vmb vvi dt j n1 cc av vbi j p-acp n1; pns21 vh2 dt n1 cst pns21 vv2 cc n1 j, vvb. crd. j p-acp dt n1 p-acp dt j n1, cc-acp j p-acp np1 p-acp n1 pp-f dt n1.
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What a lively professor was Judas, and yet in a dead estate.
What a lively professor was Judas, and yet in a dead estate.
q-crq dt j n1 vbds np1, cc av p-acp dt j n1.
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There is never an ordinance of the Gospel but a man may be found in the use of it,
There is never an Ordinance of the Gospel but a man may be found in the use of it,
pc-acp vbz av-x dt n1 pp-f dt n1 p-acp dt n1 vmb vbi vvn p-acp dt n1 pp-f pn31,
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and yet be all the while dead in sin.
and yet be all the while dead in since.
cc av vbb d dt n1 j p-acp n1.
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No outward means of Grace did ever, nor can it, by any vertue or power of its own, quicken one dead Soul. How many sinners abide all their days under the loud calls of the word preached,
No outward means of Grace did ever, nor can it, by any virtue or power of its own, quicken one dead Soul. How many Sinners abide all their days under the loud calls of the word preached,
uh-dx j n2 pp-f n1 vdd av, ccx vmb pn31, p-acp d n1 cc n1 pp-f po31 d, vvb crd j n1 c-crq d n2 vvi d po32 n2 p-acp dt av-j vvz pp-f dt n1 vvd,
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and yet perish in their lusts;
and yet perish in their Lustiest;
cc av vvb p-acp po32 n2;
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so that to many it is so far from working life, that it superadds a second death.
so that to many it is so Far from working life, that it superadds a second death.
av cst p-acp d pn31 vbz av av-j p-acp vvg n1, cst pn31 vvz dt ord n1.
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To some we are a savour of death to death, 2 Cor. 2.16. and therefore a profession of Religion is but a crooked rule to judge of your subjection to Christ by.To Some we Are a savour of death to death, 2 Cor. 2.16. and Therefore a profession of Religion is but a crooked Rule to judge of your subjection to christ by.
p-acp d pns12 vbr dt n1 pp-f n1 p-acp n1, crd np1 crd. cc av dt n1 pp-f n1 vbz p-acp dt j n1 pc-acp vvi pp-f po22 n1 p-acp np1 p-acp.
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These are necessary cautions for carnal and ignorant persons that are apt to misjudge their state and condition by errors on the left hand.
These Are necessary cautions for carnal and ignorant Persons that Are apt to misjudge their state and condition by errors on the left hand.
d vbr j n2 p-acp j cc j n2 cst vbr j pc-acp vvi po32 n1 cc n1 p-acp n2 p-acp dt j n1.
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There are other cautions that are as necessary for weak believers, who are as apt to err on the right hand, by judging their case by false rules also;
There Are other cautions that Are as necessary for weak believers, who Are as apt to err on the right hand, by judging their case by false rules also;
pc-acp vbr j-jn n2 cst vbr a-acp j c-acp j n2, r-crq vbr a-acp j pc-acp vvi p-acp dt j-jn n1, p-acp vvg po32 n1 p-acp j n2 av;
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whereby instead of true peace, their souls are filled with groundless troubles. I will name but four.
whereby instead of true peace, their Souls Are filled with groundless Troubles. I will name but four.
c-crq av pp-f j n1, po32 n2 vbr vvn p-acp j n2. pns11 vmb vvi p-acp crd.
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First, One is degrees of Grace, Grace in improvement; this many make a rule to judge their case by.First, One is Degrees of Grace, Grace in improvement; this many make a Rule to judge their case by.
ord, crd vbz n2 pp-f n1, vvb p-acp n1; d d vvb dt n1 pc-acp vvi po32 n1 p-acp.
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And because Grace is weak and little, therefore they judge it is false and counterfeit, and they have no Grace.
And Because Grace is weak and little, Therefore they judge it is false and counterfeit, and they have no Grace.
cc c-acp n1 vbz j cc j, av pns32 vvb pn31 vbz j cc j-jn, cc pns32 vhb dx n1.
(17) chapter (DIV2)
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Now this is a false rule to judge by; for it is not the quantity of Grace that proves the state, but the quality.
Now this is a false Rule to judge by; for it is not the quantity of Grace that Proves the state, but the quality.
av d vbz dt j n1 pc-acp vvi p-acp; p-acp pn31 vbz xx dt n1 pp-f n1 cst vvz dt n1, cc-acp dt n1.
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Will any man say a peny is not silver because a crown piece is bigger? you do not judge of it by the bigness but by the goodness. Will any man say it is not Day unless it be noon? you don't judge of the Day by the heighth of the Sun,
Will any man say a penny is not silver Because a crown piece is bigger? you do not judge of it by the bigness but by the Goodness. Will any man say it is not Day unless it be noon? you don't judge of the Day by the height of the Sun,
n1 d n1 vvi dt n1 vbz xx n1 p-acp dt n1 n1 vbz jc? pn22 vdb xx vvi pp-f pn31 p-acp dt n1 cc-acp p-acp dt n1. vmb d n1 vvb pn31 vbz xx n1 cs pn31 vbb n1? pn22 vdbx vvi pp-f dt n1 p-acp dt n1 pp-f dt n1,
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but by the light of it.
but by the Light of it.
cc-acp p-acp dt j pp-f pn31.
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We should try our selves as God trys us, not by the scale, for then we should be found too light, there would be a Mene Tekel upon the best of us;
We should try our selves as God trys us, not by the scale, for then we should be found too Light, there would be a Mene Tekel upon the best of us;
pns12 vmd vvi po12 n2 p-acp np1 n2 pno12, xx p-acp dt n1, c-acp cs pns12 vmd vbi vvn av j, pc-acp vmd vbi dt np1 np1 p-acp dt js pp-f pno12;
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but he trys us by the Touchstone; if Grace be true Grace, if Obedience be sincere, it is owned and accepted,
but he trys us by the Touchstone; if Grace be true Grace, if obedience be sincere, it is owned and accepted,
cc-acp pns31 n2 pno12 p-acp dt n1; cs n1 vbb j vvb, cs n1 vbb j, pn31 vbz j-vvn cc vvn,
(17) chapter (DIV2)
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and shall pass the approbation of God though it be little, yea though never so little. Thus saith the Lord,
and shall pass the approbation of God though it be little, yea though never so little. Thus Says the Lord,
cc vmb vvi dt n1 pp-f np1 cs pn31 vbb j, uh c-acp av-x av j. av vvz dt n1,
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as the new wine is found in the cluster, and one saith destroy it not for a blessing is in it,
as the new wine is found in the cluster, and one Says destroy it not for a blessing is in it,
c-acp dt j n1 vbz vvn p-acp dt vvi, cc pi vvz vvb pn31 xx p-acp dt n1 vbz p-acp pn31,
(17) chapter (DIV2)
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so will I do for my servants sake, Isai. 65.8. He will not despise the day of small things, nor should we.so will I do for my Servants sake, Isaiah 65.8. He will not despise the day of small things, nor should we.
av vmb pns11 vdi p-acp po11 ng1 n1, np1 crd. pns31 vmb xx vvi dt n1 pp-f j n2, ccx vmd pns12.
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We should eye the weakness of Grace so as to labour to improve it, but not so as to misjudge our selves because of it. We should eye the weakness of Grace so as to labour to improve it, but not so as to misjudge our selves Because of it.
pns12 vmd vvi dt n1 pp-f n1 av c-acp pc-acp vvi pc-acp vvi pn31, cc-acp xx av c-acp pc-acp vvi po12 n2 c-acp pp-f pn31.
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If we would press forward, the way is to overlook attainments and leave them behind us;
If we would press forward, the Way is to overlook attainments and leave them behind us;
cs pns12 vmd vvi av-j, dt n1 vbz pc-acp vvi n2 cc vvb pno32 p-acp pno12;
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but if we would know our state, the way is not to overlook, but to set them before us.
but if we would know our state, the Way is not to overlook, but to Set them before us.
cc-acp cs pns12 vmd vvi po12 n1, dt n1 vbz xx pc-acp vvi, cc-acp pc-acp vvi pno32 p-acp pno12.
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Our comfort lies in the increase of Grace, but our salvation lies in the truth of Grace;
Our Comfort lies in the increase of Grace, but our salvation lies in the truth of Grace;
po12 vvb vvz p-acp dt vvb pp-f n1, cc-acp po12 n1 vvz p-acp dt n1 pp-f n1;
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for God hath not promised salvation to such a measure, but he hath promised it to Grace in any measure. Therefore though a man ought not to rest satisfied with his Grace if it be never so much, yet he ought not to be discouraged though it be never so little. For though little Grace possibly may not afford much comfort,
for God hath not promised salvation to such a measure, but he hath promised it to Grace in any measure. Therefore though a man ought not to rest satisfied with his Grace if it be never so much, yet he ought not to be discouraged though it be never so little. For though little Grace possibly may not afford much Comfort,
p-acp np1 vhz xx vvn n1 p-acp d dt n1, p-acp pns31 vhz vvn pn31 pc-acp vvi p-acp d n1. av cs dt n1 vmd xx pc-acp vvi vvn p-acp po31 n1 cs pn31 vbb av av av-d, av pns31 vmd xx pc-acp vbi vvn cs pn31 vbb av av j. c-acp cs j n1 av-j vmb xx vvi d n1,
(17) chapter (DIV2)
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yet it proves the goodness of our state, and secures our Souls. Secondly, Another rule is, comparing themselves with Saints of the highest attainments;
yet it Proves the Goodness of our state, and secures our Souls. Secondly, another Rule is, comparing themselves with Saints of the highest attainments;
av pn31 vvz dt n1 pp-f po12 n1, cc vvz po12 n2. ord, j-jn n1 vbz, vvg px32 p-acp n2 pp-f dt js n2;
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and because they are not come to their pitch and stature in Grace, therefore judge they have no Grace.
and Because they Are not come to their pitch and stature in Grace, Therefore judge they have no Grace.
cc c-acp pns32 vbr xx vvn p-acp po32 n1 cc n1 p-acp n1, av vvb pns32 vhb dx n1.
(17) chapter (DIV2)
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As Hypocrites think their condition good, by comparing themselves with such as come short of them;
As Hypocrites think their condition good, by comparing themselves with such as come short of them;
p-acp n2 vvb po32 n1 j, p-acp vvg px32 p-acp d c-acp vvb j pp-f pno32;
(17) chapter (DIV2)
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so weak believers think their case bad, because they judge themselves by such as have outgone them.
so weak believers think their case bad, Because they judge themselves by such as have outgone them.
av j n2 vvb po32 n1 j, c-acp pns32 vvb px32 p-acp d c-acp vhb vvn pno32.
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This is another false measure, for as in nature, so in Grace, growth and stature is various.
This is Another false measure, for as in nature, so in Grace, growth and stature is various.
d vbz j-jn j n1, c-acp c-acp p-acp n1, av p-acp n1, n1 cc n1 vbz j.
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Some are but children, some are strong men, some are aged and full of years; different growths, but the same life;
some Are but children, Some Are strong men, Some Are aged and full of Years; different growths, but the same life;
d vbr p-acp n2, d vbr j n2, d vbr vvn cc j pp-f n2; j n2, cc-acp dt d n1;
(17) chapter (DIV2)
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of various statures, but one in kind. So it is here;
of various statures, but one in kind. So it is Here;
pp-f j n2, cc-acp pi p-acp n1. av pn31 vbz av;
(17) chapter (DIV2)
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some are children in Grace, some are strong men, some are fathers, 1 John 2.12, 13. here is Grace differing in degree but of the same kind.
Some Are children in Grace, Some Are strong men, Some Are Father's, 1 John 2.12, 13. Here is Grace differing in degree but of the same kind.
d vbr n2 p-acp n1, d vbr j n2, d vbr n2, vvn np1 crd, crd av vbz n1 vvg p-acp n1 cc-acp pp-f dt d n1.
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The green fig is of the same nature with that which is ripe; and the tender grape with that which is ready for the press. In Christs Orchard, (that is his Church) there are trees of various growths, Spikenard, and Saffron, Calamus and Cinamon, with all trees of Frankincense, Myrrh and Aloes.
The green fig is of the same nature with that which is ripe; and the tender grape with that which is ready for the press. In Christ Orchard, (that is his Church) there Are trees of various growths, Spikenard, and Saffron, Calamus and Cinnamon, with all trees of Frankincense, Myrrh and Aloes.
dt j-jn n1 vbz pp-f dt d n1 p-acp d r-crq vbz j; cc dt j n1 p-acp d r-crq vbz j p-acp dt n1. p-acp npg1 n1, (cst vbz po31 n1) pc-acp vbr n2 pp-f j n2, np1, cc n1, fw-la cc n1, p-acp d n2 pp-f n1, n1 cc n2.
(17) chapter (DIV2)
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Brightman makes these to set forth the several sorts of Christians;Brightman makes these to Set forth the several sorts of Christians;
np1 vvz d pc-acp vvi av dt j n2 pp-f np1;
(17) chapter (DIV2)
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some are newly sprung up, these are the Spikenard and Saffron, Herbs that do appear but little above the ground.
Some Are newly sprung up, these Are the Spikenard and Saffron, Herbs that do appear but little above the ground.
d vbr av-j vvn a-acp, d vbr dt np1 cc n1, n2 cst vdb vvi p-acp j p-acp dt n1.
(17) chapter (DIV2)
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Some are of a middle stature, these are the Calamus and Cinamon. (Trees of about two Cubits high.) Some are tall and eminent in Grace, these are the trees of Frankincense, Myrrh and Aloes; trees of different growth,
some Are of a middle stature, these Are the Calamus and Cinnamon. (Trees of about two Cubits high.) some Are tall and eminent in Grace, these Are the trees of Frankincense, Myrrh and Aloes; trees of different growth,
d vbr pp-f dt j-jn n1, d vbr dt fw-la cc n1. (n2 pp-f p-acp crd n2 j.) d vbr j cc j p-acp n1, d vbr dt n2 pp-f n1, n1 cc n2; n2 pp-f j n1,
(17) chapter (DIV2)
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and yet all of the Lords planting.
and yet all of the lords planting.
cc av d pp-f dt n2 vvg.
(17) chapter (DIV2)
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Some are Lambs, and some are Sheep, and yet all are of the same flock of Christ.
some Are Lambs, and Some Are Sheep, and yet all Are of the same flock of christ.
d vbr n2, cc d vbr n1, cc av d vbr pp-f dt d n1 pp-f np1.
(17) chapter (DIV2)
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Shall any one then say, I have no Grace because I have not so much as another? Is not thy faith true faith,
Shall any one then say, I have no Grace Because I have not so much as Another? Is not thy faith true faith,
vmb d crd av vvb, pns11 vhb dx n1 c-acp pns11 vhb xx av av-d c-acp j-jn? vbz xx po21 n1 j n1,
(17) chapter (DIV2)
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because it is not so strong as Abrahams, who against hope believed in hope? or wilt thou question the truth of thy obedience,
Because it is not so strong as Abrahams, who against hope believed in hope? or wilt thou question the truth of thy Obedience,
c-acp pn31 vbz xx av j c-acp np1, r-crq p-acp n1 vvn p-acp n1? cc vm2 pns21 vvi dt n1 pp-f po21 n1,
(17) chapter (DIV2)
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because thou canst not offer thy Son as he did? May not God be thy God,
Because thou Canst not offer thy Son as he did? May not God be thy God,
c-acp pns21 vm2 xx vvi po21 n1 c-acp pns31 vdd? vmb xx np1 vbi po21 n1,
(17) chapter (DIV2)
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though thou canst not call him as David did, God my exceeding joy? wilt thou deny the truth of thy dependance,
though thou Canst not call him as David did, God my exceeding joy? wilt thou deny the truth of thy dependence,
cs pns21 vm2 xx vvi pno31 p-acp np1 vdd, np1 po11 j-vvg n1? vm2 pns21 vvi dt n1 pp-f po21 n1,
(17) chapter (DIV2)
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because thou hast not the Apostle Pauls assurance? mayst not thou be under the sanctifying work of the spirit as well as he,
Because thou hast not the Apostle Paul's assurance? Mayest not thou be under the sanctifying work of the Spirit as well as he,
c-acp pns21 vh2 xx dt n1 npg1 n1? vm2 xx pns21 vbi p-acp dt j-vvg n1 pp-f dt n1 c-acp av c-acp pns31,
(17) chapter (DIV2)
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though thou hast not the witnessing work of the spirit as he had? though the spirit is magnus in magnis, as Austin says,
though thou hast not the witnessing work of the Spirit as he had? though the Spirit is magnus in magnis, as Austin Says,
cs pns21 vh2 xx dt vvg n1 pp-f dt n1 c-acp pns31 vhd? cs dt n1 vbz fw-la p-acp fw-la, p-acp np1 vvz,
(17) chapter (DIV2)
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yet he is not parvus in minimis; though his work be great in some of his children,
yet he is not Small in minimis; though his work be great in Some of his children,
av pns31 vbz xx av p-acp fw-la; cs po31 n1 vbb j p-acp d pp-f po31 n2,
(17) chapter (DIV2)
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yet it is not little in any; and therefore is to be owned in all.
yet it is not little in any; and Therefore is to be owned in all.
av pn31 vbz xx j p-acp d; cc av vbz pc-acp vbi j-vvn p-acp d.
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Shall a Child deny its being because it is not a Man? the great Oak was once a little Plant, nay a small Acorn. The blessing on man in the first Creation, was, increase and multiply: In the second it is, grow in grace; so that it shall grow,
Shall a Child deny its being Because it is not a Man? the great Oak was once a little Plant, nay a small Acorn. The blessing on man in the First Creation, was, increase and multiply: In the second it is, grow in grace; so that it shall grow,
vmb dt n1 vvi po31 vbg p-acp pn31 vbz xx dt n1? dt j n1 vbds a-acp dt j n1, uh dt j n1. dt n1 p-acp n1 p-acp dt ord n1, vbds, n1 cc vvi: p-acp dt ord pn31 vbz, vvb p-acp n1; av cst pn31 vmb vvi,
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for there is a blessing in it.
for there is a blessing in it.
c-acp pc-acp vbz dt n1 p-acp pn31.
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And therefore for believers to compare themselves with Saints of the highest attainments, and to make those things to be a measure of the truth of Grace, which are evidences of Grace in its growth and strength, this is a false measure.
And Therefore for believers to compare themselves with Saints of the highest attainments, and to make those things to be a measure of the truth of Grace, which Are evidences of Grace in its growth and strength, this is a false measure.
cc av p-acp n2 pc-acp vvi px32 p-acp n2 pp-f dt js n2, cc pc-acp vvi d n2 pc-acp vbi dt n1 pp-f dt n1 pp-f n1, r-crq vbr n2 pp-f n1 p-acp po31 n1 cc n1, d vbz dt j n1.
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Thirdly, Another false rule of judging by, is much corruption;Thirdly, another false Rule of judging by, is much corruption;
ord, j-jn j n1 pp-f vvg p-acp, vbz d n1;
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because they find much filthiness in their natures, strong lusts stirring within, and too often breaking out into actual sins,
Because they find much filthiness in their nature's, strong Lustiest stirring within, and too often breaking out into actual Sins,
c-acp pns32 vvb d n1 p-acp po32 n2, j n2 vvg a-acp, cc av av vvg av p-acp j n2,
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therefore they conclude they have no Grace. Now this is a false rule to judge by. For,
Therefore they conclude they have no Grace. Now this is a false Rule to judge by. For,
av pns32 vvb pns32 vhb dx n1. av d vbz dt j n1 pc-acp vvi p-acp. p-acp,
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First, There is no believer but by this rule would condemn his own state.
First, There is no believer but by this Rule would condemn his own state.
ord, pc-acp vbz dx n1 cc-acp p-acp d n1 vmd vvi po31 d n1.
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For where is that man that hath not much indwelling sin, which too often breaks out into actual sin? indwelling lust may be mortified in some more than in others,
For where is that man that hath not much indwelling since, which too often breaks out into actual since? indwelling lust may be mortified in Some more than in Others,
p-acp q-crq vbz d n1 cst vhz xx d j-vvg n1, r-crq av av vvz av p-acp j n1? vvg n1 vmb vbi vvn p-acp d dc cs p-acp n2-jn,
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and the habits of corruption more weakned, but yet there is much in the best.
and the habits of corruption more weakened, but yet there is much in the best.
cc dt n2 pp-f n1 av-dc vvn, cc-acp av pc-acp vbz av-d p-acp dt js.
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Look on Abraham, a great believer, the Father of the faithful, and yet how much sin did he discover, once in Egypt, Genes. 12.13. another time in Gerar, Genes. 20.2. Look on Moses a man of great Grace, and yet how much doth corruption break forth;
Look on Abraham, a great believer, the Father of the faithful, and yet how much since did he discover, once in Egypt, Genesis. 12.13. Another time in Gerar, Genesis. 20.2. Look on Moses a man of great Grace, and yet how much does corruption break forth;
n1 p-acp np1, dt j n1, dt n1 pp-f dt j, cc av c-crq d n1 vdd pns31 vvi, a-acp p-acp np1, np1. crd. j-jn n1 p-acp np1, np1. crd. n1 p-acp np1 dt n1 pp-f j n1, cc av c-crq av-d vdz n1 vvi av;
(17) chapter (DIV2)
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in that fourth chapter of Exodus, what unbelief doth he discover, what plea's to excuse his unwillingness to go on Gods errand.
in that fourth chapter of Exodus, what unbelief does he discover, what plea's to excuse his unwillingness to go on God's errand.
p-acp cst ord n1 pp-f fw-la, r-crq n1 vdz pns31 vvi, r-crq ng1 pc-acp vvi po31 n1 pc-acp vvi p-acp ng1 n1.
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One while, who am I that I should go to Pharaoh? another while, they will not believe me; One while, who am I that I should go to Pharaoh? Another while, they will not believe me;
crd n1, q-crq vbm pns11 cst pns11 vmd vvi p-acp np1? j-jn n1, pns32 vmb xx vvi pno11;
(17) chapter (DIV2)
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then I am not eloquent; at last, send by whom thou wilt send; as much as to say, I will not go;
then I am not eloquent; At last, send by whom thou wilt send; as much as to say, I will not go;
cs pns11 vbm xx j; p-acp ord, vvb p-acp ro-crq pns21 vm2 vvi; p-acp d c-acp pc-acp vvi, pns11 vmb xx vvi;
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so that the anger of the Lord was kindled against Moses.
so that the anger of the Lord was kindled against Moses.
av d dt n1 pp-f dt n1 vbds vvn p-acp np1.
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The like you may see in Samson, what corruption doth he discover, insomuch that if the spirit of God had not put him into that Catalogue of believing worthies, Heb. 11.32. you would hardly have judged him one;
The like you may see in samson, what corruption does he discover, insomuch that if the Spirit of God had not put him into that Catalogue of believing worthies, Hebrew 11.32. you would hardly have judged him one;
dt j pn22 vmb vvi p-acp np1, r-crq n1 vdz pns31 vvi, av cst cs dt n1 pp-f np1 vhd xx vvn pno31 p-acp d n1 pp-f j-vvg n2-j, np1 crd. pn22 vmd av vhi vvn pno31 pi;
(17) chapter (DIV2)
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and yet Samson is recorded for a true Saint, though he had much corruption.
and yet samson is recorded for a true Saint, though he had much corruption.
cc av np1 vbz vvn p-acp dt j n1, cs pns31 vhd d n1.
(17) chapter (DIV2)
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Secondly, God will not reject little Grace if it be true, where there is corruption though it be much.
Secondly, God will not reject little Grace if it be true, where there is corruption though it be much.
ord, np1 vmb xx vvi j n1 cs pn31 vbb j, c-crq pc-acp vbz n1 cs pn31 vbb d.
(17) chapter (DIV2)
791
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3617
If there be but little Gold in the Ore and much dross, yet the Refiner separates the dross and preserves the Gold.
If there be but little Gold in the Over and much dross, yet the Refiner separates the dross and preserves the Gold.
cs pc-acp vbi p-acp j n1 p-acp dt n1 cc d n1, av dt n1 vvz dt n1 cc vvz dt n1.
(17) chapter (DIV2)
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It is said of Christ, his fan is in his hand;
It is said of christ, his fan is in his hand;
pn31 vbz vvn pp-f np1, po31 n1 vbz p-acp po31 n1;
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and what is the use of the fan, but to cast out the chaff? the chaff is more than the wheat,
and what is the use of the fan, but to cast out the chaff? the chaff is more than the wheat,
cc r-crq vbz dt n1 pp-f dt n1, p-acp pc-acp vvi av dt n1? dt n1 vbz av-dc cs dt n1,
(17) chapter (DIV2)
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3620
but Christ will not suffer the least grain of wheat to fall to the ground. Satan hath a sieve in his hand and he sifteth us;
but christ will not suffer the least grain of wheat to fallen to the ground. Satan hath a sieve in his hand and he sifteth us;
cc-acp np1 vmb xx vvi dt ds n1 pp-f n1 pc-acp vvi p-acp dt n1. np1 vhz dt n1 p-acp po31 n1 cc pns31 vvz pno12;
(17) chapter (DIV2)
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Christ hath a fan in his hand, and he fanneth us;
christ hath a fan in his hand, and he fanneth us;
np1 vhz dt vvb p-acp po31 n1, cc pns31 vvz pno12;
(17) chapter (DIV2)
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now the use of the sieve is to let out the best and keep in the worst;
now the use of the sieve is to let out the best and keep in the worst;
av dt n1 pp-f dt n1 vbz pc-acp vvi av dt js cc vvi p-acp dt js;
(17) chapter (DIV2)
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the fan casteth out the worst and keepeth in the best. Satans work is to sift us, Luk 22.31. Satan hath desired to sift you;
the fan Cast out the worst and Keepeth in the best. Satan work is to sift us, Luk 22.31. Satan hath desired to sift you;
dt vvb vvz av dt js cc vvz p-acp dt js. npg1 n1 vbz pc-acp vvi pno12, np1 crd. np1 vhz vvn pc-acp vvi pn22;
(17) chapter (DIV2)
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that is, to countenance sin and destroy Grace.
that is, to countenance since and destroy Grace.
cst vbz, pc-acp vvi n1 cc vvi n1.
(17) chapter (DIV2)
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But Jesus Christ he fanneth us, that is, he purges corruption out of us, and nourishes and preserves Grace in us;
But jesus christ he fanneth us, that is, he purges corruption out of us, and Nourishes and preserves Grace in us;
p-acp np1 np1 pns31 vvz pno12, cst vbz, pns31 vvz n1 av pp-f pno12, cc vvz cc vvz n1 p-acp pno12;
(17) chapter (DIV2)
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3626
so then, though your Grace be never so little, it shall be preserv'd, and though your corruption be never so much, it shall be destroyed. And therefore,
so then, though your Grace be never so little, it shall be preserved, and though your corruption be never so much, it shall be destroyed. And Therefore,
av av, cs po22 n1 vbb av-x av j, pn31 vmb vbi vvn, cc cs po22 n1 vbb av-x av av-d, pn31 vmb vbi vvn. cc av,
(17) chapter (DIV2)
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3627
Thirdly, You ought to be humbled under sin, and make it matter of mourning, but not to deny your Grace though under much and great sin.
Thirdly, You ought to be humbled under since, and make it matter of mourning, but not to deny your Grace though under much and great since.
ord, pn22 vmd pc-acp vbi vvn p-acp n1, cc vvi pn31 n1 pp-f n1, cc-acp xx pc-acp vvi po22 n1 cs p-acp d cc j n1.
(17) chapter (DIV2)
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There is a great deal in sin to humble us;
There is a great deal in since to humble us;
pc-acp vbz dt j n1 p-acp n1 pc-acp vvi pno12;
(17) chapter (DIV2)
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it divests us of our spiritual priviledges, it spoils our communion with God, that should be matter of humbling;
it divests us of our spiritual privileges, it spoils our communion with God, that should be matter of humbling;
pn31 vvz pno12 pp-f po12 j n2, pn31 vvz po12 n1 p-acp np1, cst vmd vbi n1 pp-f vvg;
(17) chapter (DIV2)
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it dishonours honours God, and grieves the spirit, that should be matter of humbling; it defiles the soul and wounds the conscience, that should be matter of humbling;
it dishonours honours God, and grieves the Spirit, that should be matter of humbling; it defiles the soul and wounds the conscience, that should be matter of humbling;
pn31 vvz vvz np1, cc vvz dt n1, cst vmd vbi n1 pp-f vvg; pn31 vvz dt n1 cc n2 dt n1, cst vmd vbi n1 pp-f vvg;
(17) chapter (DIV2)
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but though every sin ought to be bewailed, yet our state is not therefore to be condemned.
but though every since ought to be bewailed, yet our state is not Therefore to be condemned.
cc-acp cs d n1 vmd pc-acp vbi vvn, av po12 n1 vbz xx av pc-acp vbi vvn.
(17) chapter (DIV2)
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Fourthly, Another false rule of judging is by the frame of their hearts;Fourthly, another false Rule of judging is by the frame of their hearts;
ord, j-jn j n1 pp-f vvg vbz p-acp dt n1 pp-f po32 n2;
(17) chapter (DIV2)
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because upon search they find their hearts dead, carnal, listless to duty, wandring from, or distracted in duty,
Because upon search they find their hearts dead, carnal, listless to duty, wandering from, or distracted in duty,
c-acp p-acp n1 pns32 vvb po32 n2 j, j, j p-acp n1, vvg p-acp, cc vvn p-acp n1,
(17) chapter (DIV2)
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hence they give it against themselves, and judge their state carnal because the frame of their heart is so.
hence they give it against themselves, and judge their state carnal Because the frame of their heart is so.
av pns32 vvb pn31 p-acp px32, cc vvi po32 n1 j c-acp dt n1 pp-f po32 n1 vbz av.
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And no wonder that it is so (though it ought not to be so) if you do but consider three things.
And no wonder that it is so (though it ought not to be so) if you do but Consider three things.
cc dx n1 cst pn31 vbz av (cs pn31 vmd xx pc-acp vbi av) cs pn22 vdb p-acp vvi crd n2.
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1. The goodness of a believers state will give him no acceptance with God in any duty,
1. The Goodness of a believers state will give him no acceptance with God in any duty,
crd dt n1 pp-f dt n2 n1 vmb vvi pno31 dx n1 p-acp np1 p-acp d n1,
(17) chapter (DIV2)
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unless the frame of the heart be right in it.
unless the frame of the heart be right in it.
cs dt n1 pp-f dt n1 vbb j-jn p-acp pn31.
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A carnal frame shall do more to spoil a duty, than a spiritual state can do to give it acceptance;
A carnal frame shall do more to spoil a duty, than a spiritual state can do to give it acceptance;
dt j n1 vmb vdi av-dc pc-acp vvi dt n1, cs dt j n1 vmb vdi pc-acp vvi pn31 n1;
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this is most evident by that of the Apostle, 1 Cor. 11.29, 30. He that eateth and drinketh unworthily, eateth and drinketh judgment (NONLATINALPHABET) to himself: There is a worthiness of state, and a worthiness of frame;
this is most evident by that of the Apostle, 1 Cor. 11.29, 30. He that Eateth and Drinketh unworthily, Eateth and Drinketh judgement () to himself: There is a worthiness of state, and a worthiness of frame;
d vbz av-ds j p-acp d pp-f dt n1, crd np1 crd, crd pns31 cst vvz cc vvz av-j, vvz cc vvz n1 () p-acp px31: pc-acp vbz dt n1 pp-f n1, cc dt n1 pp-f n1;
(17) chapter (DIV2)
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now every believer hath a worthiness of state, in an Evangelical sense for every ordinance, and therefore for the Lords Supper;
now every believer hath a worthiness of state, in an Evangelical sense for every Ordinance, and Therefore for the lords Supper;
av d n1 vhz dt n1 pp-f n1, p-acp dt np1 n1 p-acp d n1, cc av p-acp dt n2 n1;
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but yet he may be unworthy in regard of the frame of his heart;
but yet he may be unworthy in regard of the frame of his heart;
cc-acp av pns31 vmb vbi j p-acp n1 pp-f dt n1 pp-f po31 n1;
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and where it is so, an unworthy frame shall do more to bring judgment, than a worthy state can do to prevent it;
and where it is so, an unworthy frame shall do more to bring judgement, than a worthy state can do to prevent it;
cc c-crq pn31 vbz av, dt j n1 vmb vdi av-dc pc-acp vvi n1, cs dt j n1 vmb vdi pc-acp vvi pn31;
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therefore it is said in the next verse, for this cause many are weak and sick among you, and many sleep.
Therefore it is said in the next verse, for this cause many Are weak and sick among you, and many sleep.
av pn31 vbz vvn p-acp dt ord n1, p-acp d n1 d vbr j cc j p-acp pn22, cc d n1.
(17) chapter (DIV2)
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2. God may carry it to a believer under a carnal frame of spirit in duties,
2. God may carry it to a believer under a carnal frame of Spirit in duties,
crd np1 vmb vvi pn31 p-acp dt n1 p-acp dt j n1 pp-f n1 p-acp n2,
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as if he were no believer;
as if he were no believer;
c-acp cs pns31 vbdr dx n1;
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when he comes to God in a carnal frame, God may carry it to him as if he were in a carnal state, he may shut his ear and reject his services.
when he comes to God in a carnal frame, God may carry it to him as if he were in a carnal state, he may shut his ear and reject his services.
c-crq pns31 vvz p-acp np1 p-acp dt j n1, np1 vmb vvi pn31 p-acp pno31 c-acp cs pns31 vbdr p-acp dt j n1, pns31 vmb vvi po31 n1 cc vvi po31 n2.
(17) chapter (DIV2)
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3. A believer may injoy as little peace when the frame of his heart is not right,
3. A believer may enjoy as little peace when the frame of his heart is not right,
crd dt n1 vmb vvi p-acp j n1 c-crq dt n1 pp-f po31 n1 vbz xx j-jn,
(17) chapter (DIV2)
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as if the state of his soul were not right;
as if the state of his soul were not right;
c-acp cs dt n1 pp-f po31 n1 vbdr xx j-jn;
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for it is common with such a one to judge of his state by the frame of his heart.
for it is Common with such a one to judge of his state by the frame of his heart.
c-acp pn31 vbz j p-acp d dt pi pc-acp vvi pp-f po31 n1 p-acp dt n1 pp-f po31 n1.
(17) chapter (DIV2)
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If his heart be dead and carnal, he judges his state to be a dead carnal state;
If his heart be dead and carnal, he judges his state to be a dead carnal state;
cs po31 n1 vbb j cc j, pns31 vvz po31 n1 pc-acp vbi dt j j n1;
(17) chapter (DIV2)
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3651
but this ought not to be, for by this rule he will be forced to condemn himself a thousand and a thousand times over,
but this ought not to be, for by this Rule he will be forced to condemn himself a thousand and a thousand times over,
cc-acp d vmd xx pc-acp vbi, c-acp p-acp d n1 pns31 vmb vbi vvn pc-acp vvi px31 dt crd cc dt crd n2 a-acp,
(17) chapter (DIV2)
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3652
even as oft as he finds his heart out of frame.
even as oft as he finds his heart out of frame.
av c-acp av c-acp pns31 vvz po31 n1 av pp-f n1.
(17) chapter (DIV2)
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3653
And where a believer judges his state to be carnal, he can enjoy no more of the peace of his state (though it be spiritual) than if it were carnal.
And where a believer judges his state to be carnal, he can enjoy no more of the peace of his state (though it be spiritual) than if it were carnal.
cc c-crq dt n1 vvz po31 n1 pc-acp vbi j, pns31 vmb vvi av-dx dc pp-f dt n1 pp-f po31 n1 (cs pn31 vbb j) cs cs pn31 vbdr j.
(17) chapter (DIV2)
796
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3654
But this is a false rule to judge by, For First, A carnal frame is one thing, and a carnal state is another;
But this is a false Rule to judge by, For First, A carnal frame is one thing, and a carnal state is Another;
p-acp d vbz dt j n1 pc-acp vvi p-acp, c-acp ord, dt j n1 vbz crd n1, cc dt j n1 vbz j-jn;
(17) chapter (DIV2)
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3655
many a man may be found under a very carnal frame, and yet his state be spiritual and good.
many a man may be found under a very carnal frame, and yet his state be spiritual and good.
d dt n1 vmb vbi vvn p-acp dt j j n1, cc av po31 n1 vbb j cc j.
(17) chapter (DIV2)
797
Page 303
3656
It was the case of Christs own Disciples, therefore he tells them Matt. 18.3. Except ye be converted and become as little children, ye shall not enter into the kingdom of Heaven.
It was the case of Christ own Disciples, Therefore he tells them Matt. 18.3. Except you be converted and become as little children, you shall not enter into the Kingdom of Heaven.
pn31 vbds dt n1 pp-f npg1 d n2, av pns31 vvz pno32 np1 crd. c-acp pn22 vbb vvn cc vvn p-acp j n2, pn22 vmb xx vvi p-acp dt n1 pp-f n1.
(17) chapter (DIV2)
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3657
The Disciples were converted as to their state, but yet they were in a carnal frame,
The Disciples were converted as to their state, but yet they were in a carnal frame,
dt n2 vbdr vvn a-acp p-acp po32 n1, cc-acp av pns32 vbdr p-acp dt j n1,
(17) chapter (DIV2)
797
Page 303
3658
for they were contending among themselves about a temporal Kingdom, which they expected Christ would set up;
for they were contending among themselves about a temporal Kingdom, which they expected christ would Set up;
c-acp pns32 vbdr vvg p-acp px32 p-acp dt j n1, r-crq pns32 vvd np1 vmd vvi a-acp;
(17) chapter (DIV2)
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3659
and who should be greatest in it; (so Mark explains it chap. 9.34.) therefore our Lord tells them, they shall not enter into the Kingdom of Heaven without a new conversion:
and who should be greatest in it; (so Mark explains it chap. 9.34.) Therefore our Lord tells them, they shall not enter into the Kingdom of Heaven without a new conversion:
cc q-crq vmd vbi js p-acp pn31; (av vvb vvz pn31 n1 crd.) av po12 n1 vvz pno32, pns32 vmb xx vvi p-acp dt n1 pp-f n1 p-acp dt j n1:
(17) chapter (DIV2)
797
Page 304
3660
they must be converted from their carnal frames, as well as from a carnal state;
they must be converted from their carnal frames, as well as from a carnal state;
pns32 vmb vbi vvn p-acp po32 j n2, c-acp av c-acp p-acp dt j n1;
(17) chapter (DIV2)
797
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3661
hence you may learn, that a man may have a right to Heaven and yet be very unfit for it;
hence you may Learn, that a man may have a right to Heaven and yet be very unfit for it;
av pn22 vmb vvi, cst dt n1 vmb vhi dt j-jn p-acp n1 cc av vbi av j c-acp pn31;
(17) chapter (DIV2)
797
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3662
there must be a double right, jus haereditarium, and aptitudinarium, a right of inheritance, and a right of fitness;
there must be a double right, jus Hereditary, and aptitudinarium, a right of inheritance, and a right of fitness;
pc-acp vmb vbi dt j-jn n-jn, fw-la fw-la, cc fw-la, dt n-jn pp-f n1, cc dt n-jn pp-f n1;
(17) chapter (DIV2)
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3663
in our first conversion we derive a right of inheritance, for then our state is changed;
in our First conversion we derive a right of inheritance, for then our state is changed;
p-acp po12 ord n1 pns12 vvb dt j-jn pp-f n1, c-acp cs po12 n1 vbz vvn;
(17) chapter (DIV2)
797
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3664
but a right of fitness lies in after conversions, by which our carnal frames are subdued.
but a right of fitness lies in After conversions, by which our carnal frames Are subdued.
cc-acp dt j-jn pp-f n1 vvz p-acp p-acp n2, p-acp r-crq po12 j n2 vbr vvn.
(17) chapter (DIV2)
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3665
We need but one conversion as to the former, but we need many as to the latter.
We need but one conversion as to the former, but we need many as to the latter.
pns12 vvb p-acp crd n1 c-acp p-acp dt j, cc-acp pns12 vvb d c-acp p-acp dt d.
(17) chapter (DIV2)
797
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First, Because this (though the former cannot) is a conversion that may be lost;
First, Because this (though the former cannot) is a conversion that may be lost;
ord, c-acp d (cs dt j vmbx) vbz dt n1 cst vmb vbi vvn;
(17) chapter (DIV2)
798
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3667
a man may be in a quickned frame to day, and under deadness to morrow; he may be spiritual in this duty, and yet carnal in the next.
a man may be in a quickened frame to day, and under deadness to morrow; he may be spiritual in this duty, and yet carnal in the next.
dt n1 vmb vbi p-acp dt vvn n1 p-acp n1, cc p-acp n1 p-acp n1; pns31 vmb vbi j p-acp d n1, cc av j p-acp dt ord.
(17) chapter (DIV2)
798
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Secondly, Because it is a conversion that admits of degrees;
Secondly, Because it is a conversion that admits of Degrees;
ord, c-acp pn31 vbz dt n1 cst vvz pp-f n2;
(17) chapter (DIV2)
799
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a man cannot be less or more converted as to his state, but as to his frame he may;
a man cannot be less or more converted as to his state, but as to his frame he may;
dt n1 vmbx vbi av-dc cc av-dc vvn a-acp p-acp po31 n1, cc-acp c-acp p-acp po31 n1 pns31 vmb;
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there is no one believer more born of the spirit than another, and yet one believer may be more spiritual than another;
there is no one believer more born of the Spirit than Another, and yet one believer may be more spiritual than Another;
pc-acp vbz dx pi n1 av-dc vvn pp-f dt n1 cs j-jn, cc av crd n1 vmb vbi av-dc j cs j-jn;
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and he that is so, yet considered as to the measure of spiritual mindedness which is attainable,
and he that is so, yet considered as to the measure of spiritual Mindedness which is attainable,
cc pns31 cst vbz av, av vvn a-acp p-acp dt n1 pp-f j n1 r-crq vbz j,
(17) chapter (DIV2)
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and which he is appointed and called unto, may himself be said to be carnal, and may be filled with complaints because of the shortness of his attainment.
and which he is appointed and called unto, may himself be said to be carnal, and may be filled with complaints Because of the shortness of his attainment.
cc r-crq pns31 vbz vvn cc vvn p-acp, vmb px31 vbi vvn pc-acp vbi j, cc vmb vbi vvn p-acp n2 c-acp pp-f dt n1 pp-f po31 n1.
(17) chapter (DIV2)
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This I take to be the meaning of that complaint of the Apostle, I am carnal, Rom. 7.14. Doth he therein condemn his state? no, that had been sin.
This I take to be the meaning of that complaint of the Apostle, I am carnal, Rom. 7.14. Does he therein condemn his state? no, that had been since.
d pns11 vvb pc-acp vbi dt n1 pp-f d n1 pp-f dt n1, pns11 vbm j, np1 crd. vdz pns31 av vvi po31 n1? uh-dx, cst vhd vbn n1.
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But he bewails the frame of his heart, that in such a spiritual condition into which by Grace he was brought, he should have in him such a carnal disposition and frame of spirit.
But he bewails the frame of his heart, that in such a spiritual condition into which by Grace he was brought, he should have in him such a carnal disposition and frame of Spirit.
p-acp pns31 vvz dt n1 pp-f po31 n1, cst p-acp d dt j n1 p-acp r-crq p-acp n1 pns31 vbds vvn, pns31 vmd vhi p-acp pno31 d dt j n1 cc n1 pp-f n1.
(17) chapter (DIV2)
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Secondly, A Believer is not to judge himself by what is unfixed and mutable; for so the frame of the heart is;Secondly, A Believer is not to judge himself by what is unfixed and mutable; for so the frame of the heart is;
ord, dt n1 vbz xx pc-acp vvi px31 p-acp r-crq vbz vvn cc j; c-acp av dt n1 pp-f dt n1 vbz;
(17) chapter (DIV2)
800
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what more volatile and unstable? now caught up to Heaven, anon sunk down to the Earth:
what more volatile and unstable? now caught up to Heaven, anon sunk down to the Earth:
r-crq av-dc j cc j? av vvd a-acp p-acp n1, av vvn a-acp p-acp dt n1:
(17) chapter (DIV2)
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now like the Chariots of Aminadab, agil and swift to run the way of Gods Commandments; now like the Chariots of Aminadab, Agile and swift to run the Way of God's commandments;
av av-j dt n2 pp-f np1, j cc j pc-acp vvi dt n1 pp-f npg1 n2;
(17) chapter (DIV2)
800
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3678
anon like Pharaohs Chariots that drove heavily having their wheels took off:
anon like Pharaohs Chariots that drove heavily having their wheels took off:
av av-j np1 n2 cst vvd av-j vhg po32 n2 vvd a-acp:
(17) chapter (DIV2)
800
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3679
or like the wheels in Ezekiels Vision, that sometimes went, and sometimes stood still: one while the acts of Faith are high, another while giving way to Unbelief. or like the wheels in Ezekiel's Vision, that sometime went, and sometime stood still: one while the acts of Faith Are high, Another while giving Way to Unbelief.
cc av-j dt n2 p-acp n2 n1, cst av vvd, cc av vvd av: crd n1 dt n2 pp-f n1 vbr j, j-jn n1 vvg n1 p-acp n1.
(17) chapter (DIV2)
800
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Oh how inconstant are the frames of good mens hearts!
O how inconstant Are the frames of good men's hearts!
uh q-crq j vbr dt n2 pp-f j ng2 n2!
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3681
look on David, and now his mountain stands strong; and the next word is, thou didst hide thy face and I was troubled.
look on David, and now his mountain Stands strong; and the next word is, thou didst hide thy face and I was troubled.
vvb p-acp np1, cc av po31 n1 vvz j; cc dt ord n1 vbz, pns21 vdd2 vvi po21 n1 cc pns11 vbds vvn.
(17) chapter (DIV2)
800
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3682
At one time you shall find him rejoycing in God;
At one time you shall find him rejoicing in God;
p-acp crd n1 pn22 vmb vvi pno31 vvg p-acp np1;
(17) chapter (DIV2)
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3683
at another, why art thou cast down O my soul? was it not so with Peter? Lord though I should dye with thee,
At Another, why art thou cast down Oh my soul? was it not so with Peter? Lord though I should die with thee,
p-acp j-jn, q-crq vb2r pns21 vvn a-acp uh po11 n1? vbds pn31 xx av p-acp np1? n1 cs pns11 vmd vvi p-acp pno21,
(17) chapter (DIV2)
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yet will I not deny thee. And by and by, I know not the man: yet will I not deny thee. And by and by, I know not the man:
av vmb pns11 xx vvi pno21. cc p-acp cc a-acp, pns11 vvb xx dt n1:
(17) chapter (DIV2)
800
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3685
so that he who judges himself by the frame of his spirit, will change the opinion of his state as often as the frame of his heart changes.
so that he who judges himself by the frame of his Spirit, will change the opinion of his state as often as the frame of his heart changes.
av cst pns31 r-crq vvz px31 p-acp dt n1 pp-f po31 n1, vmb vvi dt n1 pp-f po31 n1 c-acp av c-acp dt n1 pp-f po31 n1 vvz.
(17) chapter (DIV2)
800
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And therefore when you find your hearts dead and carnal, your duty is to make this matter of mourning, but you ought not to make it matter of doubting. You must pray,
And Therefore when you find your hearts dead and carnal, your duty is to make this matter of mourning, but you ought not to make it matter of doubting. You must pray,
cc av c-crq pn22 vvb po22 n2 j cc j, po22 n1 vbz pc-acp vvi d n1 pp-f vvg, p-acp pn22 vmd xx pc-acp vvi pn31 n1 pp-f vvg. pn22 vmb vvi,
(17) chapter (DIV2)
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and strive, and use all Gods means for the removing it, but you ought not to judge your state by it,
and strive, and use all God's means for the removing it, but you ought not to judge your state by it,
cc vvi, cc vvi d ng1 n2 p-acp dt n-vvg pn31, cc-acp pn22 vmd xx pc-acp vvi po22 n1 p-acp pn31,
(17) chapter (DIV2)
800
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lest you deny the Grace of God in you because of it. This is another false rule of tryal.
lest you deny the Grace of God in you Because of it. This is Another false Rule of trial.
cs pn22 vvb dt n1 pp-f np1 p-acp pn22 p-acp pp-f pn31. d vbz j-jn j n1 pp-f n1.
(17) chapter (DIV2)
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Many more I might instance in, but these may suffice to shew you how carnal and ignorant persons are apt to misjudge their state by false rules on the one hand,
Many more I might instance in, but these may suffice to show you how carnal and ignorant Persons Are apt to misjudge their state by false rules on the one hand,
av-d dc pns11 vmd n1 p-acp, cc-acp d vmb vvi pc-acp vvi pn22 c-crq j cc j n2 vbr j pc-acp vvi po32 n1 p-acp j n2 p-acp dt crd n1,
(17) chapter (DIV2)
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and how weak believers are apt to misjudge theirs by false rules on the other, and to caution you on both sides.
and how weak believers Are apt to misjudge theirs by false rules on the other, and to caution you on both sides.
cc c-crq j n2 vbr j pc-acp vvi png32 p-acp j n2 p-acp dt n-jn, cc p-acp n1 pn22 p-acp d n2.
(17) chapter (DIV2)
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And now I come to shew you which is the true and right rule you are to judge your selves by,
And now I come to show you which is the true and right Rule you Are to judge your selves by,
cc av pns11 vvb pc-acp vvi pn22 q-crq vbz dt j cc av-jn vvi pn22 vbr pc-acp vvi po22 n2 p-acp,
(17) chapter (DIV2)
801
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and that is, the word of God. I do not mean the moral Law, that is not a proper rule to try weak Grace and imperfect obedience by,
and that is, the word of God. I do not mean the moral Law, that is not a proper Rule to try weak Grace and imperfect Obedience by,
cc d vbz, dt n1 pp-f np1. pns11 vdb xx vvi dt j n1, cst vbz xx dt j n1 pc-acp vvi j n1 cc j n1 p-acp,
(17) chapter (DIV2)
801
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3693
for that condemns for the least sin;
for that condemns for the least since;
c-acp cst vvz p-acp dt ds n1;
(17) chapter (DIV2)
801
Page 306
3694
Cursed is every one that continues not in all things written in the Law to do them, Galat. 3.10. The Law indeed is a rule to know sin by;Cursed is every one that continues not in all things written in the Law to do them, Galatians 3.10. The Law indeed is a Rule to know since by;
vvn vbz d pi cst vvz xx p-acp d n2 vvn p-acp dt n1 pc-acp vdi pno32, np1 crd. dt n1 av vbz dt n1 pc-acp vvi n1 p-acp;
(17) chapter (DIV2)
801
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3695
I had not known sin but by the Law, Rom. 7.7. and to know our natural and undone estate by, Rom. 7.9. It inlightens, convinces, accuses, condemns, and kills;I had not known since but by the Law, Rom. 7.7. and to know our natural and undone estate by, Rom. 7.9. It inlightens, convinces, accuses, condemns, and kills;
pns11 vhd xx vvn n1 cc-acp p-acp dt n1, np1 crd. cc pc-acp vvi po12 j cc vvn n1 p-acp, np1 crd. pn31 vvz, vvz, vvz, vvz, cc vvz;
(17) chapter (DIV2)
801
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3696
but it is not a rule to judge our estate in Christ by, or the truth of our Grace by.
but it is not a Rule to judge our estate in christ by, or the truth of our Grace by.
cc-acp pn31 vbz xx dt n1 pc-acp vvi po12 n1 p-acp np1 p-acp, cc dt n1 pp-f po12 n1 p-acp.
(17) chapter (DIV2)
801
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3697
For by the Law nothing is Grace but what is perfect, nothing goes for obedience,
For by the Law nothing is Grace but what is perfect, nothing Goes for Obedience,
p-acp p-acp dt n1 pix vbz n1 cc-acp q-crq vbz j, pix vvz p-acp n1,
(17) chapter (DIV2)
801
Page 306
3698
though our sincerity be never so great, if our failing be never so little. And therefore he that trys himself by this rule must needs condemn all the Grace of God in him as no Grace,
though our sincerity be never so great, if our failing be never so little. And Therefore he that trys himself by this Rule must needs condemn all the Grace of God in him as no Grace,
cs po12 n1 vbb av av j, cs po12 vvg vbi av av j. cc av pns31 cst n2 px31 p-acp d n1 vmb av vvi d dt n1 pp-f np1 p-acp pno31 p-acp dx n1,
(17) chapter (DIV2)
801
Page 306
3699
because it is not perfect Grace;
Because it is not perfect Grace;
c-acp pn31 vbz xx j n1;
(17) chapter (DIV2)
801
Page 306
3700
he must be continually tormented in his own spirit about his state, because the least sin subjects him to the wrath of God.
he must be continually tormented in his own Spirit about his state, Because the least since subject's him to the wrath of God.
pns31 vmb vbi av-j vvn p-acp po31 d n1 p-acp po31 n1, c-acp dt ds n1 n2-jn pno31 p-acp dt n1 pp-f np1.
(17) chapter (DIV2)
801
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3701
A Believer is under the Law for conduct, but not for judgment; it is the guide of his path, but not the judge of his state. The Believer is bound to obey it,
A Believer is under the Law for conduct, but not for judgement; it is the guide of his path, but not the judge of his state. The Believer is bound to obey it,
dt n1 vbz p-acp dt n1 p-acp vvb, p-acp xx p-acp n1; pn31 vbz dt n1 pp-f po31 n1, p-acp xx dt n1 pp-f po31 n1. dt n1 vbz vvn pc-acp vvi pn31,
(17) chapter (DIV2)
801
Page 307
3702
but he is not to stand and fall by it.
but he is not to stand and fallen by it.
cc-acp pns31 vbz xx pc-acp vvi cc vvi p-acp pn31.
(17) chapter (DIV2)
801
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3703
It is a rule of life, and for the substance of it, it is moral and eternal,
It is a Rule of life, and for the substance of it, it is moral and Eternal,
pn31 vbz dt n1 pp-f n1, cc p-acp dt n1 pp-f pn31, pn31 vbz j cc j,
(17) chapter (DIV2)
801
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3704
and can no more be abrogated than the nature of good and evil can be altered.
and can no more be abrogated than the nature of good and evil can be altered.
cc vmb dx av-dc vbi vvn cs dt n1 pp-f j cc j-jn vmb vbi vvn.
(17) chapter (DIV2)
801
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3705
And therefore it obliges Believers as much as others, though upon other motives, and to other ends,
And Therefore it obliges Believers as much as Others, though upon other motives, and to other ends,
cc av pn31 vvz n2 p-acp d c-acp n2-jn, cs p-acp j-jn n2, cc p-acp j-jn n2,
(17) chapter (DIV2)
801
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3706
for they are not to expect life and favour from it, nor fear the death and rigour that comes by it;
for they Are not to expect life and favour from it, nor Fear the death and rigour that comes by it;
c-acp pns32 vbr xx pc-acp vvi n1 cc vvb p-acp pn31, ccx vvb dt n1 cc n1 cst vvz p-acp pn31;
(17) chapter (DIV2)
801
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3707
the Law hath no power either to justifie a Believer or condemn him, and therefore can be no rule to try his state by.
the Law hath no power either to justify a Believer or condemn him, and Therefore can be no Rule to try his state by.
dt n1 vhz dx n1 av-d p-acp vvb dt n1 cc vvb pno31, cc av vmb vbi dx n1 pc-acp vvi po31 n1 p-acp.
(17) chapter (DIV2)
801
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3708
We should labour to live to the precepts of the Law, but try our state by the rule of the Gospel;
We should labour to live to the Precepts of the Law, but try our state by the Rule of the Gospel;
pns12 vmd vvi pc-acp vvi p-acp dt n2 pp-f dt n1, cc-acp vvb po12 n1 p-acp dt n1 pp-f dt n1;
(17) chapter (DIV2)
801
Page 307
3709
for that is the rule we are to stand and fall by.
for that is the Rule we Are to stand and fallen by.
p-acp d vbz dt n1 pns12 vbr pc-acp vvi cc vvi p-acp.
(17) chapter (DIV2)
801
Page 307
3710
And it is a comfortable rule, for in the sense of it affections go for actions, and indeavours for performances;
And it is a comfortable Rule, for in the sense of it affections go for actions, and endeavours for performances;
cc pn31 vbz dt j n1, c-acp p-acp dt n1 pp-f pn31 n2 vvb p-acp n2, cc vvz p-acp n2;
(17) chapter (DIV2)
801
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3711
so that if our affections be real, and our indeavours sincere, the rule adjusts our state,
so that if our affections be real, and our endeavours sincere, the Rule adjusts our state,
av cst cs po12 n2 vbb j, cc po12 n2 j, dt n1 vvz po12 n1,
(17) chapter (DIV2)
801
Page 307
3712
and gives us confidence before God.
and gives us confidence before God.
cc vvz pno12 n1 p-acp np1.
(17) chapter (DIV2)
801
Page 307
3713
The ready way to come to a right determination about our condition, is wisely to apply to our selves those Characters and marks which the word lays down concerning state and state;
The ready Way to come to a right determination about our condition, is wisely to apply to our selves those Characters and marks which the word lays down Concerning state and state;
dt j n1 pc-acp vvi p-acp dt j-jn n1 p-acp po12 n1, vbz av-j pc-acp vvi p-acp po12 n2 d n2 cc n2 r-crq dt n1 vvz a-acp vvg n1 cc n1;
(17) chapter (DIV2)
802
Page 307
3714
for it describes both the natural and spiritual man, it characterizes both a state of Nature, and a state of Grace;
for it describes both the natural and spiritual man, it characterizes both a state of Nature, and a state of Grace;
p-acp pn31 vvz d dt j cc j n1, pn31 vvz d dt n1 pp-f n1, cc dt n1 pp-f n1;
(17) chapter (DIV2)
802
Page 307
3715
it shews by positive signs who are subjects to his Yoke, or Rebels to his Government.
it shows by positive Signs who Are subject's to his Yoke, or Rebels to his Government.
pn31 vvz p-acp j n2 r-crq vbr n2-jn p-acp po31 n1, cc n2 p-acp po31 n1.
(17) chapter (DIV2)
802
Page 308
3716
So that it is easie for a man by a right use of this rule to make a judgment what his state is.
So that it is easy for a man by a right use of this Rule to make a judgement what his state is.
av cst pn31 vbz j p-acp dt n1 p-acp dt j-jn n1 pp-f d n1 pc-acp vvi dt n1 r-crq po31 n1 vbz.
(17) chapter (DIV2)
802
Page 308
3717
As a wicked man by applying the characters of the natural state, may certainly know that he is out of Christ,
As a wicked man by applying the characters of the natural state, may Certainly know that he is out of christ,
p-acp dt j n1 p-acp vvg dt n2 pp-f dt j n1, vmb av-j vvi cst pns31 vbz av pp-f np1,
(17) chapter (DIV2)
802
Page 308
3718
an enemy to him, and that his condition is a lost condition; for the works of the flesh are manifest, Galat. 5.19.
an enemy to him, and that his condition is a lost condition; for the works of the Flesh Are manifest, Galatians 5.19.
dt n1 p-acp pno31, cc cst po31 n1 vbz dt j-vvn n1; p-acp dt n2 pp-f dt n1 vbr j, np1 crd.
(17) chapter (DIV2)
802
Page 308
3719
So would the good man but wisely apply the marks of Grace to his own heart as he finds them laid down in the word, he might certainly know that his state is good;
So would the good man but wisely apply the marks of Grace to his own heart as he finds them laid down in the word, he might Certainly know that his state is good;
av vmd dt j n1 cc-acp av-j vvi dt n2 pp-f n1 p-acp po31 d n1 c-acp pns31 vvz pno32 vvn a-acp p-acp dt n1, pns31 vmd av-j vvi cst po31 n1 vbz j;
(17) chapter (DIV2)
802
Page 308
3720
for the fruits of the spirit, are as manifest as the works of the flesh. As God is principium essendi, the cause of the being of Grace;
for the fruits of the Spirit, Are as manifest as the works of the Flesh. As God is principium Essendi, the cause of thee being of Grace;
p-acp dt n2 pp-f dt n1, vbr a-acp j c-acp dt n2 pp-f dt n1. p-acp np1 vbz fw-la fw-la, dt n1 pp-f pno32 vbg pp-f n1;
(17) chapter (DIV2)
802
Page 308
3721
so the word of God is principium cognoscendi, the rule by which we judge of the truth of Grace;
so the word of God is principium cognoscendi, the Rule by which we judge of the truth of Grace;
av dt n1 pp-f np1 vbz fw-la fw-la, dt n1 p-acp r-crq pns12 vvb pp-f dt n1 pp-f n1;
(17) chapter (DIV2)
803
Page 308
3722
and therefore to the law and to the testimony, Isai. 8.20. Solomon says, The commandment is a lamp, and the law is light, Prov. 6.22. as a lamp it is the guide of our way;
and Therefore to the law and to the testimony, Isaiah 8.20. Solomon Says, The Commandment is a lamp, and the law is Light, Curae 6.22. as a lamp it is the guide of our Way;
cc av p-acp dt n1 cc p-acp dt n1, np1 crd. np1 vvz, dt n1 vbz dt n1, cc dt n1 vbz j, np1 crd. c-acp dt n1 pn31 vbz dt n1 pp-f po12 n1;
(17) chapter (DIV2)
803
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3723
as a light it is the tryal of our state.
as a Light it is the trial of our state.
c-acp dt n1 pn31 vbz dt n1 pp-f po12 n1.
(17) chapter (DIV2)
803
Page 308
3724
And so the former verse clears it, when thou goest, it shall lead thee, there it is a lamp to guide us;
And so the former verse clears it, when thou goest, it shall led thee, there it is a lamp to guide us;
cc av dt j n1 vvz pn31, c-crq pns21 vv2, pn31 vmb vvi pno21, a-acp pn31 vbz dt n1 pc-acp vvi pno12;
(17) chapter (DIV2)
803
Page 308
3725
when thou awakest it shall talk with thee, there it is a rule to try us.when thou awakest it shall talk with thee, there it is a Rule to try us.
c-crq pns21 vv2 pn31 vmb vvi p-acp pno21, a-acp pn31 vbz dt n1 pc-acp vvi pno12.
(17) chapter (DIV2)
803
Page 308
3726
Try your state therefore by this rule, and believe nothing either for or against your selves,
Try your state Therefore by this Rule, and believe nothing either for or against your selves,
vvb po22 n1 av p-acp d n1, cc vvb pix d p-acp cc p-acp po22 n2,
(17) chapter (DIV2)
804
Page 308
3727
but according to the word of God.
but according to the word of God.
cc-acp vvg p-acp dt n1 pp-f np1.
(17) chapter (DIV2)
804
Page 308
3728
This is the rule God will try us by, and therefore we should try our selves by it.
This is the Rule God will try us by, and Therefore we should try our selves by it.
d vbz dt n1 np1 vmb vvi pno12 p-acp, cc av pns12 vmd vvi po12 n2 p-acp pn31.
(17) chapter (DIV2)
804
Page 308
3729
The judgment of God concerning us will be according to the word, John 12.48. Rom. 2.16. So should ours be.
The judgement of God Concerning us will be according to the word, John 12.48. Rom. 2.16. So should ours be.
dt n1 pp-f np1 vvg pno12 vmb vbi vvg p-acp dt n1, np1 crd. np1 crd. av vmd png12 vbi.
(17) chapter (DIV2)
804
Page 308
3730
But in making use of the word for a rule of tryal, it will be your wisdom to observe these three directions.
But in making use of the word for a Rule of trial, it will be your Wisdom to observe these three directions.
cc-acp p-acp vvg n1 pp-f dt n1 p-acp dt n1 pp-f n1, pn31 vmb vbi po22 n1 pc-acp vvi d crd n2.
(17) chapter (DIV2)
805
Page 309
3731
1. You must take negative and positive signs together;
1. You must take negative and positive Signs together;
crd pn22 vmb vvi j-jn cc j n2 av;
(17) chapter (DIV2)
806
Page 309
3732
Many judge themselves by negative signs only, and not by positive, but this is to deceive themselves;
Many judge themselves by negative Signs only, and not by positive, but this is to deceive themselves;
d vvb px32 p-acp j-jn n2 av-j, cc xx p-acp j, cc-acp d vbz pc-acp vvi px32;
(17) chapter (DIV2)
806
Page 309
3733
for negative holiness can never commend us to God, whose commands are positive as well as negative.
for negative holiness can never commend us to God, whose commands Are positive as well as negative.
c-acp j-jn n1 vmb av-x vvi pno12 p-acp np1, rg-crq n2 vbr j c-acp av c-acp j-jn.
(17) chapter (DIV2)
806
Page 309
3734
A man may abstain from that which is positively evil, and yet be but negatively good.
A man may abstain from that which is positively evil, and yet be but negatively good.
dt n1 vmb vvi p-acp d r-crq vbz av-j j-jn, cc av vbi cc-acp av-j j.
(17) chapter (DIV2)
806
Page 309
3735
So did the Pharisees, Luke 18.11.
So did the Pharisees, Lycia 18.11.
av vdd dt np2, av crd.
(17) chapter (DIV2)
806
Page 309
3736
2. In trying your selves by the word, you are not to look so much to the habit and principle of Grace in its being,
2. In trying your selves by the word, you Are not to look so much to the habit and principle of Grace in its being,
crd p-acp vvg po22 n2 p-acp dt n1, pn22 vbr xx pc-acp vvi av av-d p-acp dt n1 cc n1 pp-f n1 p-acp po31 vbg,
(17) chapter (DIV2)
807
Page 309
3737
as to the properties and effects of Grace in its working; for properties best prove principles, and effects bear witness to their causes.
as to the properties and effects of Grace in its working; for properties best prove principles, and effects bear witness to their Causes.
c-acp p-acp dt n2 cc n2 pp-f n1 p-acp po31 n-vvg; c-acp n2 av-js vvb n2, cc n2 vvb n1 p-acp po32 n2.
(17) chapter (DIV2)
807
Page 309
3738
That which constitutes godliness is the habit and principle of Grace; but that which evidences godliness is the properties of it.
That which constitutes godliness is the habit and principle of Grace; but that which evidences godliness is the properties of it.
d r-crq n2 n1 vbz dt n1 cc n1 pp-f n1; cc-acp cst r-crq n2 n1 vbz dt n2 pp-f pn31.
(17) chapter (DIV2)
807
Page 309
3739
We do not know the internal forms of things, but their natures become known by their properties and effects. We do not know the internal forms of things, but their nature's become known by their properties and effects.
pns12 vdb xx vvi dt j n2 pp-f n2, cc-acp po32 n2 vvb vvn p-acp po32 n2 cc n2.
(17) chapter (DIV2)
807
Page 309
3740
Our knowledge is for the most part à posteriori, from effects;
Our knowledge is for the most part à posteriori, from effects;
po12 n1 vbz p-acp dt av-ds n1 fw-fr fw-la, p-acp n2;
(17) chapter (DIV2)
807
Page 309
3741
the principles of Grace in us are not evident to us, but by the motions and effects of them in our souls and lives.
the principles of Grace in us Are not evident to us, but by the motions and effects of them in our Souls and lives.
dt n2 pp-f n1 p-acp pno12 vbr xx j p-acp pno12, cc-acp p-acp dt n2 cc n2 pp-f pno32 p-acp po12 n2 cc n2.
(17) chapter (DIV2)
807
Page 309
3742
3. In judging your estate by the word, you are not to look for perfect signs in your selves, I mean such as do exactly answer to the latitude of the Law;
3. In judging your estate by the word, you Are not to look for perfect Signs in your selves, I mean such as do exactly answer to the latitude of the Law;
crd p-acp vvg po22 n1 p-acp dt n1, pn22 vbr xx pc-acp vvi p-acp j n2 p-acp po22 n2, pns11 vvb d c-acp vdb av-j vvi p-acp dt n1 pp-f dt n1;
(17) chapter (DIV2)
808
Page 309
3743
for these are not to be found in any Believer upon earth.
for these Are not to be found in any Believer upon earth.
p-acp d vbr xx pc-acp vbi vvn p-acp d n1 p-acp n1.
(17) chapter (DIV2)
808
Page 309
3744
And if we look for such signs, we shall be so far from receiving any satisfaction concerning our state, that the more we try, the more we shall distrust;
And if we look for such Signs, we shall be so Far from receiving any satisfaction Concerning our state, that the more we try, the more we shall distrust;
cc cs pns12 vvb p-acp d n2, pns12 vmb vbi av av-j p-acp vvg d n1 vvg po12 n1, cst dt av-dc pns12 vvb, dt av-dc pns12 vmb vvi;
(17) chapter (DIV2)
808
Page 310
3745
the more we prove our subjection to Christ, the more we shall disapprove it. We are to look for true signs but not for perfect;
the more we prove our subjection to christ, the more we shall disapprove it. We Are to look for true Signs but not for perfect;
dt av-dc pns12 vvb po12 n1 p-acp np1, dt av-dc pns12 vmb vvi pn31. pns12 vbr pc-acp vvi p-acp j n2 cc-acp xx p-acp j;
(17) chapter (DIV2)
808
Page 310
3746
for such as are common to the weakest believer, not for such as are above the strongest.
for such as Are Common to the Weakest believer, not for such as Are above the Strongest.
p-acp d c-acp vbr j p-acp dt js n1, xx p-acp d c-acp vbr p-acp dt js.
(17) chapter (DIV2)
808
Page 310
3747
The least grace discovered in a believer, if sincere and true, is a sure sign of his good estate in Christ;
The least grace discovered in a believer, if sincere and true, is a sure Signen of his good estate in christ;
dt ds n1 vvn p-acp dt n1, cs j cc j, vbz dt j n1 pp-f po31 j n1 p-acp np1;
(17) chapter (DIV2)
808
Page 310
3748
though it be not enough to satisfy his desire, yet it is enough to satisfy his judgment; though it be not sufficient to fill up his measure in Christ,
though it be not enough to satisfy his desire, yet it is enough to satisfy his judgement; though it be not sufficient to fill up his measure in christ,
cs pn31 vbb xx av-d pc-acp vvi po31 vvi, av pn31 vbz av-d pc-acp vvi po31 n1; cs pn31 vbb xx j pc-acp vvi a-acp po31 n1 p-acp np1,
(17) chapter (DIV2)
808
Page 310
3749
yet it is a sufficient sign to make out the truth of his interest in Christ.
yet it is a sufficient Signen to make out the truth of his Interest in christ.
av pn31 vbz dt j n1 pc-acp vvi av dt n1 pp-f po31 n1 p-acp np1.
(17) chapter (DIV2)
808
Page 310
3750
And that is the seventh general rule laid down for the carrying on the tryal of our state, that we be sure to make use of a right rule.
And that is the seventh general Rule laid down for the carrying on the trial of our state, that we be sure to make use of a right Rule.
cc cst vbz dt ord j n1 vvn a-acp p-acp dt vvg p-acp dt n1 pp-f po12 n1, cst pns12 vbb j pc-acp vvi n1 pp-f dt j-jn n1.
(17) chapter (DIV2)
808
Page 310
3751
Rule 8. As the word of God must be your rule, so Conscience must apply it,Rule 8. As the word of God must be your Rule, so Conscience must apply it,
n1 crd p-acp dt n1 pp-f np1 vmb vbi po22 n1, av n1 vmb vvi pn31,
(17) chapter (DIV2)
809
Page 310
3752
and give testimony according to it;
and give testimony according to it;
cc vvb n1 vvg p-acp pn31;
(17) chapter (DIV2)
809
Page 310
3753
for the word of it self proves nothing but as conscience applys it, and argues from it.
for the word of it self Proves nothing but as conscience Applies it, and argues from it.
p-acp dt n1 pp-f pn31 n1 vvz pix cc-acp p-acp n1 vvz pn31, cc vvz p-acp pn31.
(17) chapter (DIV2)
809
Page 310
3754
The word doth no where say, this or that man is converted to Christ, is a child of God,
The word does no where say, this or that man is converted to christ, is a child of God,
dt n1 vdz av-dx c-crq vvi, d cc d n1 vbz vvn p-acp np1, vbz dt n1 pp-f np1,
(17) chapter (DIV2)
809
Page 310
3755
and in a state of salvation; no, but it describes that state to which salvation is promised;
and in a state of salvation; no, but it describes that state to which salvation is promised;
cc p-acp dt n1 pp-f n1; uh-dx, cc-acp pn31 vvz d n1 p-acp r-crq n1 vbz vvn;
(17) chapter (DIV2)
809
Page 310
3756
and then Conscience evidences that to be our state; and so infers a certainty of salvation from the word.
and then Conscience evidences that to be our state; and so infers a certainty of salvation from the word.
cc av n1 n2 cst pc-acp vbi po12 n1; cc av vvz dt n1 pp-f n1 p-acp dt n1.
(17) chapter (DIV2)
809
Page 310
3757
The word lays down things in plain propositions, Conscience makes the assumption, and then draws the conclusion:
The word lays down things in plain propositions, Conscience makes the Assump, and then draws the conclusion:
dt n1 vvz a-acp n2 p-acp j n2, n1 vvz dt n1, cc av vvz dt n1:
(17) chapter (DIV2)
809
Page 310
3758
The word says, Any man that is in Christ is a new creature; there is the proposition:
The word Says, Any man that is in christ is a new creature; there is the proposition:
dt n1 vvz, d n1 cst vbz p-acp np1 vbz dt j n1; pc-acp vbz dt n1:
(17) chapter (DIV2)
809
Page 310
3759
now the good mans Conscience (helped by the spirit as I shall shew anon) that makes the assumption;
now the good men Conscience (helped by the Spirit as I shall show anon) that makes the Assump;
av dt j ng1 n1 (vvn p-acp dt n1 c-acp pns11 vmb vvi av) cst vvz dt n1;
(17) chapter (DIV2)
809
Page 310
3760
thus, but I am in Christ; and then draws the conclusion, therefore I am a new creature.
thus, but I am in christ; and then draws the conclusion, Therefore I am a new creature.
av, p-acp pns11 vbm p-acp np1; cc av vvz dt n1, av pns11 vbm dt j n1.
(17) chapter (DIV2)
809
Page 311
3761
The word says, They that are Christs sheep hear his voice and follow him: Conscience says, but I hear his voice and follow him;
The word Says, They that Are Christ sheep hear his voice and follow him: Conscience Says, but I hear his voice and follow him;
dt n1 vvz, pns32 cst vbr npg1 n1 vvi po31 n1 cc vvi pno31: n1 vvz, p-acp pns11 vvb po31 n1 cc vvi pno31;
(17) chapter (DIV2)
809
Page 311
3762
and thence concludes, therefore I am one of Christs sheep. And this is that wherein the true testimony of Conscience doth consist;
and thence concludes, Therefore I am one of Christ sheep. And this is that wherein the true testimony of Conscience does consist;
cc av vvz, av pns11 vbm pi pp-f npg1 n1. cc d vbz d c-crq dt j n1 pp-f n1 vdz vvi;
(17) chapter (DIV2)
809
Page 311
3763
in giving evidence according to the rule laid down, and by that either condemning or acquitting.
in giving evidence according to the Rule laid down, and by that either condemning or acquitting.
p-acp vvg n1 vvg p-acp dt n1 vvd a-acp, cc p-acp cst d vvg cc vvg.
(17) chapter (DIV2)
809
Page 311
3764
Hence that of the Apostle, He that believes on the son of God hath the witness in himself, 1 John 5.10. truly so hath the unbeliever too;
Hence that of the Apostle, He that believes on the son of God hath the witness in himself, 1 John 5.10. truly so hath the unbeliever too;
av d pp-f dt n1, pns31 cst vvz p-acp dt n1 pp-f np1 vhz dt n1 p-acp px31, vvn np1 crd. av-j av vhz dt n1 av;
(17) chapter (DIV2)
809
Page 311
3765
for Conscience by the light of the word witnesseth against him if he would but hear it.
for Conscience by the Light of the word Witnesseth against him if he would but hear it.
p-acp n1 p-acp dt n1 pp-f dt n1 vvz p-acp pno31 cs pns31 vmd cc-acp vvi pn31.
(17) chapter (DIV2)
809
Page 311
3766
The word says, the unrighteous shall not inherit the kingdom of God:
The word Says, the unrighteous shall not inherit the Kingdom of God:
dt n1 vvz, dt j vmb xx vvi dt n1 pp-f np1:
(17) chapter (DIV2)
809
Page 311
3767
but says Conscience, Thou art unrighteous; and thence concludes, therefore thou shalt not inherit the kingdom of God. but Says Conscience, Thou art unrighteous; and thence concludes, Therefore thou shalt not inherit the Kingdom of God.
p-acp vvz n1, pns21 vb2r j; cc av vvz, av pns21 vm2 xx vvi dt n1 pp-f np1.
(17) chapter (DIV2)
809
Page 311
3768
And hence the Apostle speaks of a condemning Conscience, 1 John 3.20. If our hearts condemn us.
And hence the Apostle speaks of a condemning Conscience, 1 John 3.20. If our hearts condemn us.
cc av dt n1 vvz pp-f dt vvg n1, crd np1 crd. cs po12 n2 vvb pno12.
(17) chapter (DIV2)
809
Page 311
3769
It witnesseth in the sinner to condemnation, and in the Believer to justification.
It Witnesseth in the sinner to condemnation, and in the Believer to justification.
pn31 vvz p-acp dt n1 p-acp n1, cc p-acp dt n1 p-acp n1.
(17) chapter (DIV2)
809
Page 311
3770
Object. 1. But you will say, if it be thus, why doth not every Believer know his own state? why are they so often calling the goodness of their state into question,Object. 1. But you will say, if it be thus, why does not every Believer know his own state? why Are they so often calling the Goodness of their state into question,
n1. crd p-acp pn22 vmb vvi, cs pn31 vbb av, q-crq vdz xx d n1 vvb po31 d n1? q-crq vbr pns32 av av vvg dt n1 pp-f po32 n1 p-acp n1,
(17) chapter (DIV2)
810
Page 311
3771
and so full of doubts and fears about their condition? if they have a witnessing Conscience, why is it thus?
and so full of doubts and fears about their condition? if they have a witnessing Conscience, why is it thus?
cc av j pp-f n2 cc n2 p-acp po32 n1? cs pns32 vhb dt vvg n1, q-crq vbz pn31 av?
(17) chapter (DIV2)
810
Page 311
3772
Answ. It is possible they may have witnessing Consciences, and yet may know little of the goodness of their state. For,Answer It is possible they may have witnessing Consciences, and yet may know little of the Goodness of their state. For,
np1 pn31 vbz j pns32 vmb vhi vvg n2, cc av vmb vvi j pp-f dt n1 pp-f po32 n1. p-acp,
(17) chapter (DIV2)
811
Page 311
3773
First, They may not possibly be acquainted with their own Consciences, nor keep up a communion with their own hearts as they ought.First, They may not possibly be acquainted with their own Consciences, nor keep up a communion with their own hearts as they ought.
ord, pns32 vmb xx av-j vbi vvn p-acp po32 d n2, ccx vvb a-acp dt n1 p-acp po32 d n2 c-acp pns32 vmd.
(17) chapter (DIV2)
812
Page 312
3774
It is no new thing for a good man to be a stranger to himself, who might otherwise be satisfied from himself. It is no new thing for a good man to be a stranger to himself, who might otherwise be satisfied from himself.
pn31 vbz dx j n1 p-acp dt j n1 pc-acp vbi dt n1 p-acp px31, r-crq vmd av vbi vvn p-acp px31.
(17) chapter (DIV2)
812
Page 312
3775
Secondly, They may have Conscience witnessing to the goodness of their state, and yet not credit the testimony. Secondly, They may have Conscience witnessing to the Goodness of their state, and yet not credit the testimony.
ord, pns32 vmb vhi n1 vvg p-acp dt n1 pp-f po32 n1, cc av xx vvi dt n1.
(17) chapter (DIV2)
813
Page 312
3776
As a bad man is deaf to the testimony of his Conscience when it witnesseth against him, from the power of self-love;
As a bad man is deaf to the testimony of his Conscience when it Witnesseth against him, from the power of Self-love;
p-acp dt j n1 vbz j p-acp dt n1 pp-f po31 n1 c-crq pn31 vvz p-acp pno31, p-acp dt n1 pp-f n1;
(17) chapter (DIV2)
813
Page 312
3777
so is a good man to the testimony of his conscience when it witnesseth for him, from the power of jealousie and suspicion.
so is a good man to the testimony of his conscience when it Witnesseth for him, from the power of jealousy and suspicion.
av vbz dt j n1 p-acp dt n1 pp-f po31 n1 c-crq pn31 vvz p-acp pno31, p-acp dt n1 pp-f n1 cc n1.
(17) chapter (DIV2)
813
Page 312
3778
He can look forward to apprehend the right object, but can't look inward to apprehend his own act.
He can look forward to apprehend the right Object, but can't look inward to apprehend his own act.
pns31 vmb vvi av-j pc-acp vvi dt j-jn n1, cc-acp vmb|pn31 vvb j pc-acp vvi po31 d n1.
(17) chapter (DIV2)
813
Page 312
3779
He can believe the testimony of the word, but cannot believe the testimony of his own Conscience though it speaks according to the word;
He can believe the testimony of the word, but cannot believe the testimony of his own Conscience though it speaks according to the word;
pns31 vmb vvi dt n1 pp-f dt n1, cc-acp vmbx vvi dt n1 pp-f po31 d n1 cs pn31 vvz vvg p-acp dt n1;
(17) chapter (DIV2)
813
Page 312
3780
though he hath truly received Christ, yet he will not receive the testimony of Conscience witnessing to his state in Christ.
though he hath truly received christ, yet he will not receive the testimony of Conscience witnessing to his state in christ.
cs pns31 vhz av-j vvn np1, av pns31 vmb xx vvi dt n1 pp-f n1 vvg p-acp po31 n1 p-acp np1.
(17) chapter (DIV2)
813
Page 312
3781
Thirdly, Many may have witnessing Consciences, and yet Conscience may not witness; its witnessing act may for a time be suspended; and this is frequently so.Thirdly, Many may have witnessing Consciences, and yet Conscience may not witness; its witnessing act may for a time be suspended; and this is frequently so.
ord, d vmb vhi vvg n2, cc av n1 vmb xx vvi; pn31|vbz vvg n1 vmb p-acp dt n1 vbi vvn; cc d vbz av-j av.
(17) chapter (DIV2)
814
Page 312
3782
Partly from the contraction of new guilt; when sin is committed, Conscience is silenced; guilt spoils the testimony.
Partly from the contraction of new guilt; when since is committed, Conscience is silenced; guilt spoils the testimony.
av p-acp dt n1 pp-f j n1; c-crq n1 vbz vvn, n1 vbz vvn; n1 vvz dt n1.
(17) chapter (DIV2)
814
Page 312
3783
Partly from the hidings of God; for Conscience speaks no peace to us, unless God speak peace to that.
Partly from the hidings of God; for Conscience speaks no peace to us, unless God speak peace to that.
av p-acp dt n2-vvg pp-f np1; p-acp n1 vvz dx n1 p-acp pno12, cs np1 vvb n1 p-acp d.
(17) chapter (DIV2)
814
Page 312
3784
And therefore it is very possible that a good man may not always know his own state,
And Therefore it is very possible that a good man may not always know his own state,
cc av pn31 vbz av j cst dt j n1 vmb xx av vvi po31 d n1,
(17) chapter (DIV2)
814
Page 312
3785
and yet he may have the witness in himself.
and yet he may have the witness in himself.
cc av pns31 vmb vhi dt n1 p-acp px31.
(17) chapter (DIV2)
814
Page 312
3786
And would he but be careful to keep Conscience clean from guilt and defilement, and be diligent to attend to its testimony, he would quickly attain to satisfaction in his spiritual state? for Conscience purged and sanctified is a faithful witness that will not lye, especially when joyned in its testimony to that which is the great witness of all, and that is the spirit.
And would he but be careful to keep Conscience clean from guilt and defilement, and be diligent to attend to its testimony, he would quickly attain to satisfaction in his spiritual state? for Conscience purged and sanctified is a faithful witness that will not lie, especially when joined in its testimony to that which is the great witness of all, and that is the Spirit.
cc vmd pns31 p-acp vbi j pc-acp vvi n1 j p-acp n1 cc n1, cc vbi j pc-acp vvi p-acp po31 n1, pns31 vmd av-j vvi p-acp n1 p-acp po31 j n1? p-acp n1 vvn cc j-vvn vbz dt j n1 d vmb xx vvi, av-j c-crq vvn p-acp po31 n1 p-acp d r-crq vbz dt j n1 pp-f d, cc d vbz dt n1.
(17) chapter (DIV2)
814
Page 313
3787
The spirit bears witness with our spirits that we are the Children of God. And that brings me to the last general rule to be observed in this tryal. The Spirit bears witness with our spirits that we Are the Children of God. And that brings me to the last general Rule to be observed in this trial.
dt n1 vvz n1 p-acp po12 n2 cst pns12 vbr dt n2 pp-f np1. cc cst vvz pno11 p-acp dt ord n1 vvi pc-acp vbi vvn p-acp d n1.
(17) chapter (DIV2)
814
Page 313
3788
Rule 9. The way to come to a true satisfaction about your state, is, to call in the assistance of the spirit of God, beg his testimony;Rule 9. The Way to come to a true satisfaction about your state, is, to call in the assistance of the Spirit of God, beg his testimony;
n1 crd dt n1 pc-acp vvi p-acp dt j n1 p-acp po22 n1, vbz, pc-acp vvi p-acp dt n1 pp-f dt n1 pp-f np1, vvb po31 n1;
(17) chapter (DIV2)
815
Page 313
3789
for there is no witness like his. And that, First, Whether ye look to the clearness of it;
for there is no witness like his. And that, First, Whither you look to the clearness of it;
c-acp pc-acp vbz dx n1 av-j png31. cc d, ord, cs pn22 vvb p-acp dt n1 pp-f pn31;
(17) chapter (DIV2)
815
Page 313
3790
no testimony can be so full. It is such a testimony as removes all perplexing doubts and fears, NONLATINALPHABET;
no testimony can be so full. It is such a testimony as removes all perplexing doubts and fears,;
dx n1 vmb vbi av j. pn31 vbz d dt n1 c-acp vvz d vvg n2 cc n2,;
(17) chapter (DIV2)
816
Page 313
3791
what room for questionings and hesitancies against the spirits testimony? Hereby we know that we dwell in him, what room for questionings and hesitancies against the spirits testimony? Hereby we know that we dwell in him,
r-crq n1 p-acp n2-vvg cc n2 p-acp dt ng1 n1? av pns12 vvb cst pns12 vvb p-acp pno31,
(17) chapter (DIV2)
816
Page 313
3792
and he in us, because he hath given us of his spirit, 1 John 4.13. No witness so satisfying as this;and he in us, Because he hath given us of his Spirit, 1 John 4.13. No witness so satisfying as this;
cc pns31 p-acp pno12, c-acp pns31 vhz vvn pno12 pp-f po31 n1, vvn np1 crd. dx n1 av vvg p-acp d;
(17) chapter (DIV2)
816
Page 313
3793
if God should send an Angel from Heaven, as he did to Daniel, to tell us we are greatly beloved, it would not be so full and satisfying as this.
if God should send an Angel from Heaven, as he did to daniel, to tell us we Are greatly Beloved, it would not be so full and satisfying as this.
cs np1 vmd vvi dt n1 p-acp n1, c-acp pns31 vdd p-acp np1, pc-acp vvi pno12 pns12 vbr av-j vvn, pn31 vmd xx vbi av j cc vvg p-acp d.
(17) chapter (DIV2)
816
Page 313
3794
Secondly, It is a sure testimony, and that,
Secondly, It is a sure testimony, and that,
ord, pn31 vbz dt j n1, cc cst,
(17) chapter (DIV2)
817
Page 313
3795
1. Whether you look to the object of his testimony, the work of God in the heart;
1. Whither you look to the Object of his testimony, the work of God in the heart;
crd cs pn22 vvb p-acp dt n1 pp-f po31 n1, dt n1 pp-f np1 p-acp dt n1;
(17) chapter (DIV2)
818
Page 313
3796
he never witnesses to the goodness of that state where there is not a work of Grace wrought;
he never Witnesses to the Goodness of that state where there is not a work of Grace wrought;
pns31 av-x vvz p-acp dt n1 pp-f d n1 c-crq pc-acp vbz xx dt n1 pp-f n1 vvn;
(17) chapter (DIV2)
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and therefore to talk of comforts and ravishing joys from the spirit, without a true conversion to Christ first wrought, is a meet self delusion;
and Therefore to talk of comforts and ravishing Joys from the Spirit, without a true conversion to christ First wrought, is a meet self delusion;
cc av pc-acp vvi pp-f n2 cc j-vvg n2 p-acp dt n1, p-acp dt j n1 p-acp np1 ord vvd, vbz dt vvb n1 n1;
(17) chapter (DIV2)
818
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the spirit of God hath no hand in it:
the Spirit of God hath no hand in it:
dt n1 pp-f np1 vhz dx n1 p-acp pn31:
(17) chapter (DIV2)
818
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and so to boast of the comforts of the spirit while we walk not in the counsels of the spirit, it is a meer pretence;
and so to boast of the comforts of the Spirit while we walk not in the Counsels of the Spirit, it is a mere pretence;
cc av pc-acp vvi pp-f dt n2 pp-f dt n1 cs pns12 vvb xx p-acp dt n2 pp-f dt n1, pn31 vbz dt j n1;
(17) chapter (DIV2)
818
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there is no such thing found among Christians as this.
there is no such thing found among Christians as this.
pc-acp vbz dx d n1 vvd p-acp np1 p-acp d.
(17) chapter (DIV2)
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The spirit witnesses to his own work, and therefore cannot be deceived in the object of his testimony.
The Spirit Witnesses to his own work, and Therefore cannot be deceived in the Object of his testimony.
dt n1 n2 p-acp po31 d n1, cc av vmbx vbi vvn p-acp dt n1 pp-f po31 n1.
(17) chapter (DIV2)
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2. If you look to the nature of the testimony, for it is the witness of him who is truth it self,
2. If you look to the nature of the testimony, for it is the witness of him who is truth it self,
crd cs pn22 vvb p-acp dt n1 pp-f dt n1, c-acp pn31 vbz dt n1 pp-f pno31 r-crq vbz n1 pn31 n1,
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and therefore he is called the spirit of truth, John 16.13. the testimony that he gives to the goodness of a believers state is infallible and certain.
and Therefore he is called the Spirit of truth, John 16.13. the testimony that he gives to the Goodness of a believers state is infallible and certain.
cc av pns31 vbz vvn dt n1 pp-f n1, np1 crd. dt n1 cst pns31 vvz p-acp dt n1 pp-f dt n2 n1 vbz j cc j.
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Thirdly, It is a prevailing testimony that bears down all the testimonies that can any way be brought against us.
Thirdly, It is a prevailing testimony that bears down all the testimonies that can any Way be brought against us.
ord, pn31 vbz dt j-vvg n1 cst vvz a-acp d dt n2 cst vmb d n1 vbi vvn p-acp pno12.
(17) chapter (DIV2)
820
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As the intercession of Christ in Heaven for us, prevails over all charges that are brought there against us;
As the Intercession of christ in Heaven for us, prevails over all charges that Are brought there against us;
p-acp dt n1 pp-f np1 p-acp n1 p-acp pno12, vvz p-acp d n2 cst vbr vvn a-acp p-acp pno12;
(17) chapter (DIV2)
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sin may charge, and Satan may charge, and the Law may charge, but yet the intercession of Christ prevails against all, and silences all;
since may charge, and Satan may charge, and the Law may charge, but yet the Intercession of christ prevails against all, and silences all;
n1 vmb vvi, cc np1 vmb vvi, cc dt n1 vmb vvi, cc-acp av dt n1 pp-f np1 vvz p-acp d, cc n2 d;
(17) chapter (DIV2)
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3807
Who is he that condemns? it is Christ that dyed, yea rather that is risen again, who is at the right hand of God, who also maketh intercession for us, Rom. 8.34.Who is he that condemns? it is christ that died, yea rather that is risen again, who is At the right hand of God, who also makes Intercession for us, Rom. 8.34.
r-crq vbz pns31 cst vvz? pn31 vbz np1 cst vvd, uh av-c cst vbz vvn av, r-crq vbz p-acp dt j-jn n1 pp-f np1, r-crq av vvz n1 p-acp pno12, np1 crd.
(17) chapter (DIV2)
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So is the testimony of the spirit in the heart, a prevailing testimony;
So is the testimony of the Spirit in the heart, a prevailing testimony;
np1 vbz dt n1 pp-f dt n1 p-acp dt n1, dt j-vvg n1;
(17) chapter (DIV2)
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3809
the believer hath many adversaries, wicked men, whose tongues are set on fire of Hell, reproaching, traducing of them,
the believer hath many Adversaries, wicked men, whose tongues Are Set on fire of Hell, reproaching, traducing of them,
dt n1 vhz d n2, j n2, rg-crq n2 vbr vvn p-acp n1 pp-f n1, vvg, vvg pp-f pno32,
(17) chapter (DIV2)
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3810
and ready to witness falsely against them. And Satan is not wanting to bring in new charges against them;
and ready to witness falsely against them. And Satan is not wanting to bring in new charges against them;
cc j pc-acp vvi av-j p-acp pno32. cc np1 vbz xx vvg pc-acp vvi p-acp j n2 p-acp pno32;
(17) chapter (DIV2)
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but this blessed witness of the spirit in the heart, prevails against and carrys the Soul above all.
but this blessed witness of the Spirit in the heart, prevails against and carrys the Soul above all.
cc-acp d j-vvn n1 pp-f dt n1 p-acp dt n1, vvz p-acp cc vvz dt n1 p-acp d.
(17) chapter (DIV2)
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3812
Fourthly, It is an abiding testimony, that lasts till testimonies shall be needed no more.
Fourthly, It is an abiding testimony, that lasts till testimonies shall be needed no more.
ord, pn31 vbz dt j-vvg n1, cst vvz p-acp n2 vmb vbi vvn av-dx av-dc.
(17) chapter (DIV2)
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There would be no need of witnesses if things were clear, and not apt to be called in question;
There would be no need of Witnesses if things were clear, and not apt to be called in question;
pc-acp vmd vbi dx n1 pp-f n2 cs n2 vbdr j, cc xx j pc-acp vbi vvn p-acp n1;
(17) chapter (DIV2)
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but so it is with the work of God in the heart, it is ever and anon called in question;
but so it is with the work of God in the heart, it is ever and anon called in question;
cc-acp av pn31 vbz p-acp dt n1 pp-f np1 p-acp dt n1, pn31 vbz av cc av vvn p-acp n1;
(17) chapter (DIV2)
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and hence arises the need of the spirits testimony.
and hence arises the need of the spirits testimony.
cc av vvz dt n1 pp-f dt ng1 n1.
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There will be no need of this way of witness in Heaven, for there is no doubts,
There will be no need of this Way of witness in Heaven, for there is no doubts,
pc-acp vmb vbi dx n1 pp-f d n1 pp-f n1 p-acp n1, c-acp pc-acp vbz dx n2,
(17) chapter (DIV2)
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nor fears, nor calling our state into question, but during the present state it is necessary,
nor fears, nor calling our state into question, but during the present state it is necessary,
ccx n2, ccx vvg po12 n1 p-acp n1, cc-acp p-acp dt j n1 pn31 vbz j,
(17) chapter (DIV2)
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for new hidings, and new temptings, and new sinnings, will cause new doubtings, and questionings concerning our state;
for new hidings, and new temptings, and new sinnings, will cause new doubtings, and questionings Concerning our state;
c-acp j n2-vvg, cc j n2-vvg, cc j n2, vmb vvi j n2, cc n2 vvg po12 n1;
(17) chapter (DIV2)
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and therefore the testimony of the spirit shall abide, and out last all our doubts and fears.
and Therefore the testimony of the Spirit shall abide, and out last all our doubts and fears.
cc av dt n1 pp-f dt n1 vmb vvi, cc av ord d po12 n2 cc n2.
(17) chapter (DIV2)
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I know this testimony may be, and is sometimes suspended; a good man may not have it at all times;
I know this testimony may be, and is sometime suspended; a good man may not have it At all times;
pns11 vvb d n1 vmb vbi, cc vbz av vvn; dt j n1 vmb xx vhi pn31 p-acp d n2;
(17) chapter (DIV2)
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it is rare that any one hath. Sometimes (nay too often) he sins it away;
it is rare that any one hath. Sometime (nay too often) he Sins it away;
pn31 vbz j cst d pi vhz. av (uh av av) pns31 vvz pn31 av;
(17) chapter (DIV2)
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sometimes for wise ends God takes it away;
sometime for wise ends God Takes it away;
av p-acp j n2 np1 vvz pn31 av;
(17) chapter (DIV2)
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for it is an arbitrary priviledge, but he that hath had it once really, shall never lose it finally;
for it is an arbitrary privilege, but he that hath had it once really, shall never loose it finally;
p-acp pn31 vbz dt j-jn n1, cc-acp pns31 cst vhz vhn zz a-acp av-j, vmb av-x vvi pn31 av-j;
(17) chapter (DIV2)
822
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though it may be suspended, it shall never be totally lost;
though it may be suspended, it shall never be totally lost;
cs pn31 vmb vbi vvn, pn31 vmb av-x vbi av-j vvn;
(17) chapter (DIV2)
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for it is an abiding witness, and therefore he that hath it, is said to he sealed to the day of redemption, Ephes. 4.30. this sealing is not to be taken for the regenerating work of the spirit, but for his witnessing work;
for it is an abiding witness, and Therefore he that hath it, is said to he sealed to the day of redemption, Ephesians 4.30. this sealing is not to be taken for the regenerating work of the Spirit, but for his witnessing work;
p-acp pn31 vbz dt j-vvg n1, cc av pns31 cst vhz pn31, vbz vvn p-acp pns31 vvn p-acp dt n1 pp-f n1, np1 crd. d vvg vbz xx pc-acp vbi vvn p-acp dt vvg n1 pp-f dt n1, cc-acp p-acp po31 vvg n1;
(17) chapter (DIV2)
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for it is a sealing that follows after believing; After that ye believed ye were sealed with that holy spirit of promise, Ephes• 1.13. and this seal shall never be broken off;
for it is a sealing that follows After believing; After that you believed you were sealed with that holy Spirit of promise, Ephes• 1.13. and this seal shall never be broken off;
c-acp pn31 vbz dt vvg cst vvz p-acp vvg; p-acp cst pn22 vvd pn22 vbdr vvn p-acp d j n1 pp-f n1, np1 crd. cc d n1 vmb av-x vbi vvn a-acp;
(17) chapter (DIV2)
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it shall abide to the Day of redemption. And therefore above all things beg the testimony of the spirit concerning your condition;
it shall abide to the Day of redemption. And Therefore above all things beg the testimony of the Spirit Concerning your condition;
pn31 vmb vvi p-acp dt n1 pp-f n1. cc av p-acp d n2 vvb dt n1 pp-f dt n1 vvg po22 n1;
(17) chapter (DIV2)
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for neither the word of God, nor Conscience can evidence the goodness of our state, without the witness of the spirit;
for neither the word of God, nor Conscience can evidence the Goodness of our state, without the witness of the Spirit;
c-acp av-dx dt n1 pp-f np1, ccx n1 vmb n1 dt n1 pp-f po12 n1, p-acp dt n1 pp-f dt n1;
(17) chapter (DIV2)
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nay, the highest measure of Grace wrought in the heart, cannot of it self be an evidence of the goodness of our state without the spirits testimony;
nay, the highest measure of Grace wrought in the heart, cannot of it self be an evidence of the Goodness of our state without the spirits testimony;
uh-x, dt js n1 pp-f n1 vvn p-acp dt n1, vmbx pp-f pn31 n1 vbi dt n1 pp-f dt n1 pp-f po12 n1 p-acp dt ng1 n1;
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as Grace cannot act it self without the spirits help, so nor can it evidence it self with out the spirits light; as the being of Grace is from the work of the spirit renewing, so the evidence of Grace is from the work of the spirit witnessing. And therefore in this work rely much upon the testimony of the spirit.
as Grace cannot act it self without the spirits help, so nor can it evidence it self with out the spirits Light; as the being of Grace is from the work of the Spirit renewing, so the evidence of Grace is from the work of the Spirit witnessing. And Therefore in this work rely much upon the testimony of the Spirit.
c-acp n1 vmbx vvi pn31 n1 p-acp dt n2 vvi, av ccx vmb pn31 n1 pn31 n1 p-acp av dt n2 j; p-acp dt vbg pp-f n1 vbz p-acp dt n1 pp-f dt n1 vvg, av dt n1 pp-f n1 vbz p-acp dt n1 pp-f dt n1 vvg. cc av p-acp d n1 vvi d p-acp dt n1 pp-f dt n1.
(17) chapter (DIV2)
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And thus I have answered the question more generally.
And thus I have answered the question more generally.
cc av pns11 vhb vvn dt n1 av-dc av-j.
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CHAP. XIII. Shews the truth of our subjection to Jesus Christ by some things necessarily antecedent to it.
CHAP. XIII. Shows the truth of our subjection to jesus christ by Some things necessarily antecedent to it.
np1 np1. vvz dt n1 pp-f po12 n1 p-acp np1 np1 p-acp d n2 av-j n1 p-acp pn31.
(18) chapter (DIV2)
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3833
Secondly, I come now to a particular and distinct answer to the question, How a man may know that he is indeed under the Yoke of Christ.
Secondly, I come now to a particular and distinct answer to the question, How a man may know that he is indeed under the Yoke of christ.
ord, pns11 vvb av p-acp dt j cc j n1 p-acp dt n1, c-crq dt n1 vmb vvi cst pns31 vbz av p-acp dt vvb pp-f np1.
(18) chapter (DIV2)
825
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3834
There are two ways by which you may make a judgment of your selves. A Priori. A Posteriori.
There Are two ways by which you may make a judgement of your selves. A Priori. A Posteriori.
pc-acp vbr crd n2 p-acp r-crq pn22 vmb vvi dt n1 pp-f po22 n2. dt fw-la. dt fw-la.
(18) chapter (DIV2)
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1. By such things that always precede it, and are antecedent to it, or causal of it.
1. By such things that always precede it, and Are antecedent to it, or causal of it.
crd p-acp d n2 cst av vvi pn31, cc vbr n1 p-acp pn31, cc n1 pp-f pn31.
(18) chapter (DIV2)
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2. By such things as are the natural effects and consequences of it. First, By such things as are antecedent to it.
2. By such things as Are the natural effects and consequences of it. First, By such things as Are antecedent to it.
crd p-acp d n2 c-acp vbr dt j n2 cc n2 pp-f pn31. ord, p-acp d n2 c-acp vbr n1 p-acp pn31.
(18) chapter (DIV2)
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For you must know that taking up Christs Yoke is not presently done; it is not the next work of a carnal sinner:
For you must know that taking up Christ Yoke is not presently done; it is not the next work of a carnal sinner:
p-acp pn22 vmb vvi cst vvg a-acp npg1 vvb vbz xx av-j vdn; pn31 vbz xx dt ord n1 pp-f dt j n1:
(18) chapter (DIV2)
829
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there are many things to be done in him and upon him before this work can be done by him.
there Are many things to be done in him and upon him before this work can be done by him.
a-acp vbr d n2 pc-acp vbi vdn p-acp pno31 cc p-acp pno31 p-acp d n1 vmb vbi vdn p-acp pno31.
(18) chapter (DIV2)
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No natural man as such can bear Christs Yoke; it is impossible, and that will appear in two things.
No natural man as such can bear Christ Yoke; it is impossible, and that will appear in two things.
uh-dx j n1 c-acp d vmb vvi npg1 vvi; pn31 vbz j, cc cst vmb vvi p-acp crd n2.
(18) chapter (DIV2)
829
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First, There is a deficiency of strength to it. Secondly, There is an utter enmity against it.
First, There is a deficiency of strength to it. Secondly, There is an utter enmity against it.
ord, pc-acp vbz dt n1 pp-f n1 p-acp pn31. ord, pc-acp vbz dt j n1 p-acp pn31.
(18) chapter (DIV2)
830
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3841
1. There is a deficiency of strength and power to it.
1. There is a deficiency of strength and power to it.
crd pc-acp vbz dt n1 pp-f n1 cc n1 p-acp pn31.
(18) chapter (DIV2)
832
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3842
Sin hath made such a wast upon the nature of man, that it is utterly impotent to any good:
since hath made such a waste upon the nature of man, that it is utterly impotent to any good:
n1 vhz vvn d dt n1 p-acp dt n1 pp-f n1, cst pn31 vbz av-j j p-acp d j:
(18) chapter (DIV2)
832
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and hence every duty is an intolerable burden, because there is no strength to bear it.
and hence every duty is an intolerable burden, Because there is no strength to bear it.
cc av d n1 vbz dt j n1, c-acp pc-acp vbz dx n1 pc-acp vvi pn31.
(18) chapter (DIV2)
832
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3844
So the natural man is dedescribed, as one without strength, Rom. 5.6. While we were yet without strength, Christ dyed for the ungodly;
So the natural man is dedescribed, as one without strength, Rom. 5.6. While we were yet without strength, christ died for the ungodly;
np1 dt j n1 vbz vvn, c-acp pi p-acp n1, np1 crd. cs pns12 vbdr av p-acp n1, np1 vvd p-acp dt j;
(18) chapter (DIV2)
832
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and the eighth verse explains the sense of it; While we were yet sinners Christ dyed for us:
and the eighth verse explains the sense of it; While we were yet Sinners christ died for us:
cc dt ord n1 vvz dt n1 pp-f pn31; cs pns12 vbdr av n2 np1 vvd p-acp pno12:
(18) chapter (DIV2)
832
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3846
So that to be a fallen sinner, and to be without strength are the same thing.
So that to be a fallen sinner, and to be without strength Are the same thing.
av cst pc-acp vbi dt vvn n1, cc pc-acp vbi p-acp n1 vbr dt d n1.
(18) chapter (DIV2)
832
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3847
No sinner can take up Christs Yoke, because of a deficiency of strength for it;
No sinner can take up Christ Yoke, Because of a deficiency of strength for it;
dx n1 vmb vvi a-acp npg1 vvi, c-acp pp-f dt n1 pp-f n1 p-acp pn31;
(18) chapter (DIV2)
832
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3848
there can be no obeying Christ but by a strength received from Christ, Surely shall one say in the Lord I have righteousness and strength.
there can be no obeying christ but by a strength received from christ, Surely shall one say in the Lord I have righteousness and strength.
pc-acp vmb vbi dx vvg np1 p-acp p-acp dt n1 vvn p-acp np1, av-j vmb pi vvi p-acp dt n1 pns11 vhb n1 cc n1.
(18) chapter (DIV2)
832
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3849
2. There is an utter enmity against it. 2. There is an utter enmity against it.
crd pc-acp vbz dt j n1 p-acp pn31.
(18) chapter (DIV2)
833
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3850
You cannot more truly give a description of a carnal sinner by any thing, than by his enmity to God and Christ;
You cannot more truly give a description of a carnal sinner by any thing, than by his enmity to God and christ;
pn22 vmbx n1 av-j vvi dt n1 pp-f dt j n1 p-acp d n1, cs p-acp po31 n1 p-acp np1 cc np1;
(18) chapter (DIV2)
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and therefore it is the usual phrase of Scripture to call sinners Gods enemies. Rule thou in the midst of thine enemies, Psal. 110.2. Thine arrows are sharp in the heart of the Kings enemies, Psal. 45.5. Those mine enemies, that would not I should reign over them, Luke 19.27. When we were enemies we were reconciled to God, Rom. 5.10.
and Therefore it is the usual phrase of Scripture to call Sinners God's enemies. Rule thou in the midst of thine enemies, Psalm 110.2. Thine arrows Are sharp in the heart of the Kings enemies, Psalm 45.5. Those mine enemies, that would not I should Reign over them, Lycia 19.27. When we were enemies we were reconciled to God, Rom. 5.10.
cc av pn31 vbz dt j n1 pp-f n1 pc-acp vvi n2 npg1 n2. vvb pns21 p-acp dt n1 pp-f po21 n2, np1 crd. po21 n2 vbr j p-acp dt n1 pp-f dt ng1 n2, np1 crd. d po11 n2, cst vmd xx pns11 vmd vvi p-acp pno32, av crd. c-crq pns12 vbdr n2 pns12 vbdr vvn p-acp np1, np1 crd.
(18) chapter (DIV2)
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3852
The Covenant and friendship that was at first between God and man being broken by sin,
The Covenant and friendship that was At First between God and man being broken by since,
dt n1 cc n1 cst vbds p-acp ord p-acp np1 cc n1 vbg vvn p-acp n1,
(18) chapter (DIV2)
833
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3853
an enmity must needs ensue upon it.
an enmity must needs ensue upon it.
dt n1 vmb av vvi p-acp pn31.
(18) chapter (DIV2)
833
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3854
It is the business and design of sin to make and keep enmity between God and the creature,
It is the business and Design of since to make and keep enmity between God and the creature,
pn31 vbz dt n1 cc n1 pp-f n1 pc-acp vvi cc vvi n1 p-acp np1 cc dt n1,
(18) chapter (DIV2)
833
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3855
and mark how the Apostle demonstrates the truth of this enmity in natural man to God, Rom. 8.7.
and mark how the Apostle demonstrates the truth of this enmity in natural man to God, Rom. 8.7.
cc vvb c-crq dt n1 vvz dt n1 pp-f d n1 p-acp j n1 p-acp np1, np1 crd.
(18) chapter (DIV2)
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3856
The carnal mind is enmity against God, for it is not subject to the Law of God, nor indeed can be. The carnal mind is enmity against God, for it is not Subject to the Law of God, nor indeed can be.
dt j n1 vbz n1 p-acp np1, c-acp pn31 vbz xx j-jn p-acp dt n1 pp-f np1, ccx av vmb vbi.
(18) chapter (DIV2)
833
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3857
It is not subject, and it cannot be subject to the Law of God.
It is not Subject, and it cannot be Subject to the Law of God.
pn31 vbz xx j-jn, cc pn31 vmbx vbi j-jn p-acp dt n1 pp-f np1.
(18) chapter (DIV2)
834
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3858
First, It is not subject to the Law of God, and this is a plain conviction that there is an enmity.First, It is not Subject to the Law of God, and this is a plain conviction that there is an enmity.
ord, pn31 vbz xx j-jn p-acp dt n1 pp-f np1, cc d vbz dt j n1 cst pc-acp vbz dt n1.
(18) chapter (DIV2)
835
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3859
That which opposes God, and the Law and rule of God in the heart, what is that but enmity? for as friendship consists most properly in willing and nilling the same things ;
That which opposes God, and the Law and Rule of God in the heart, what is that but enmity? for as friendship consists most properly in willing and nilling the same things;
d r-crq vvz np1, cc dt n1 cc n1 pp-f np1 p-acp dt n1, r-crq vbz d p-acp n1? p-acp p-acp n1 vvz av-ds av-j p-acp j cc vvg dt d n2;
(18) chapter (DIV2)
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3860
so enmity doth most properly consist in an opposition of will, in willing and nilling the contrary.
so enmity does most properly consist in an opposition of will, in willing and nilling the contrary.
av n1 vdz ds av-j vvi p-acp dt n1 pp-f n1, p-acp j cc vvg dt j-jn.
(18) chapter (DIV2)
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3861
So that for the will of man to lye contrary to the Law of God is an undeniable proof of enmity against him.
So that for the will of man to lie contrary to the Law of God is an undeniable proof of enmity against him.
av cst p-acp dt n1 pp-f n1 pc-acp vvi j-jn p-acp dt n1 pp-f np1 vbz dt j n1 pp-f n1 p-acp pno31.
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835
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Who were they that said, Let us break his bands, and cast away his cords from us? Psal. 2.3. He tells you verse 2. they were such as set themselves against the Lord and against his Christ.
Who were they that said, Let us break his bans, and cast away his cords from us? Psalm 2.3. He tells you verse 2. they were such as Set themselves against the Lord and against his christ.
q-crq vbdr pns32 cst vvd, vvb pno12 vvi po31 n2, cc vvd av po31 n2 p-acp pno12? np1 crd. pns31 vvz pn22 n1 crd pns32 vbdr av-d p-acp vvb px32 p-acp dt n1 cc p-acp po31 np1.
(18) chapter (DIV2)
835
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3863
And are not they enemies?
And Are not they enemies?
cc vbr xx pns32 n2?
(18) chapter (DIV2)
835
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3864
Secondly, As it is not subject, so the carnal mind cannot be subject to the Law of God. Secondly, As it is not Subject, so the carnal mind cannot be Subject to the Law of God.
ord, p-acp pn31 vbz xx j-jn, av dt j n1 vmbx vbi j-jn p-acp dt n1 pp-f np1.
(18) chapter (DIV2)
836
Page 319
3865
And why? for five reasons. First, Because of the blindness of the mind;
And why? for five Reasons. First, Because of the blindness of the mind;
cc c-crq? p-acp crd n2. ord, c-acp pp-f dt n1 pp-f dt n1;
(18) chapter (DIV2)
836
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3866
sin hath put out that light that should guide the soul, and conduct it to God.
since hath put out that Light that should guide the soul, and conduct it to God.
n1 vhz vvn av d n1 cst vmd vvi dt n1, cc vvb pn31 p-acp np1.
(18) chapter (DIV2)
837
Page 319
3867
A dark mind is ever accompanied with a disobedient heart. There is none that understands, Rom. 3.11. and what follows? They are all gone out of the way. So Ephes. 4.18. Having the understanding darkned, being alienated from the life of God through the ignorance that is in them.
A dark mind is ever accompanied with a disobedient heart. There is none that understands, Rom. 3.11. and what follows? They Are all gone out of the Way. So Ephesians 4.18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them.
dt j n1 vbz av vvn p-acp dt j n1. pc-acp vbz pix cst vvz, np1 crd. cc q-crq vvz? pns32 vbr d vvn av pp-f dt n1. av np1 crd. vhg dt n1 vvn, vbg vvn p-acp dt n1 pp-f np1 p-acp dt n1 cst vbz p-acp pno32.
(18) chapter (DIV2)
837
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3868
He that hath nothing of the light of God, can have nothing of the life of God;
He that hath nothing of the Light of God, can have nothing of the life of God;
pns31 cst vhz pix pp-f dt j pp-f np1, vmb vhi pix pp-f dt n1 pp-f np1;
(18) chapter (DIV2)
837
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3869
and where there is no sharing in the life of God, there can be subjection to the Law of God.
and where there is no sharing in the life of God, there can be subjection to the Law of God.
cc c-crq pc-acp vbz dx vvg p-acp dt n1 pp-f np1, pc-acp vmb vbi n1 p-acp dt n1 pp-f np1.
(18) chapter (DIV2)
837
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3870
Secondly, Because of the corruption that is in the will, which sets it against every thing of God.
Secondly, Because of the corruption that is in the will, which sets it against every thing of God.
ord, c-acp pp-f dt n1 cst vbz p-acp dt n1, r-crq vvz pn31 p-acp d n1 pp-f np1.
(18) chapter (DIV2)
838
Page 319
3871
We will not that this man reign over us, Luke 19.14.We will not that this man Reign over us, Lycia 19.14.
pns12 vmb xx d d n1 vvi p-acp pno12, av crd.
(18) chapter (DIV2)
838
Page 319
3872
Thirdly, It is from the disorderedness of the affection, they are all depraved, no love for God;
Thirdly, It is from the disorderedness of the affection, they Are all depraved, no love for God;
ord, pn31 vbz p-acp dt n1 pp-f dt n1, pns32 vbr d vvn, dx n1 p-acp np1;
(18) chapter (DIV2)
839
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3873
and where there is no love to God, there can be no subjection to the Law of God.
and where there is no love to God, there can be no subjection to the Law of God.
cc c-crq pc-acp vbz dx n1 p-acp np1, pc-acp vmb vbi dx n1 p-acp dt n1 pp-f np1.
(18) chapter (DIV2)
839
Page 319
3874
Fourthly, Because of the spirituality of the Law of God; The Law is spiritual, says Paul, but I am carnal, Rom. 7.14.
Fourthly, Because of the spirituality of the Law of God; The Law is spiritual, Says Paul, but I am carnal, Rom. 7.14.
ord, c-acp pp-f dt n1 pp-f dt n1 pp-f np1; dt n1 vbz j, vvz np1, cc-acp pns11 vbm j, np1 crd.
(18) chapter (DIV2)
840
Page 319
3875
And what he speaks of his frame, is true of the natural mans state, it is carnal;
And what he speaks of his frame, is true of the natural men state, it is carnal;
cc q-crq pns31 vvz pp-f po31 n1, vbz j pp-f dt j ng1 n1, pn31 vbz j;
(18) chapter (DIV2)
840
Page 319
3876
and how can a heart that is carnal be subject to a Law that is spiritual?
and how can a heart that is carnal be Subject to a Law that is spiritual?
cc q-crq vmb dt n1 cst vbz j vbi j-jn p-acp dt n1 cst vbz j?
(18) chapter (DIV2)
840
Page 319
3877
Fifthly, Because it is under the prevailing power of a contrary Law, the Law of sin and lust rules in every carnal heart;
Fifthly, Because it is under the prevailing power of a contrary Law, the Law of since and lust rules in every carnal heart;
ord, c-acp pn31 vbz p-acp dt j-vvg n1 pp-f dt j-jn n1, dt n1 pp-f n1 cc n1 vvz p-acp d j n1;
(18) chapter (DIV2)
841
Page 320
3878
they are under the Dominion of sin, and therefore cannot be subject to the Law of God;
they Are under the Dominion of since, and Therefore cannot be Subject to the Law of God;
pns32 vbr p-acp dt n1 pp-f n1, cc av vmbx vbi j-jn p-acp dt n1 pp-f np1;
(18) chapter (DIV2)
841
Page 320
3879
these are the two Masters that our Lord Christ says no man can serve, Matt. 6.24.
these Are the two Masters that our Lord christ Says no man can serve, Matt. 6.24.
d vbr dt crd n2 cst po12 n1 np1 vvz dx n1 vmb vvi, np1 crd.
(18) chapter (DIV2)
841
Page 320
3880
Every natural man is wholly under the power of sin, and how then can he be subject to the Law of God? And if he cannot be subject to the Law of God,
Every natural man is wholly under the power of since, and how then can he be Subject to the Law of God? And if he cannot be Subject to the Law of God,
d j n1 vbz av-jn p-acp dt n1 pp-f n1, cc c-crq av vmb pns31 vbi j-jn p-acp dt n1 pp-f np1? cc cs pns31 vmbx vbi j-jn p-acp dt n1 pp-f np1,
(18) chapter (DIV2)
842
Page 320
3881
then much less can he be subject to the Yoke of Christ.
then much less can he be Subject to the Yoke of christ.
av av-d av-dc vmb pns31 vbi j-jn p-acp dt vvb pp-f np1.
(18) chapter (DIV2)
842
Page 320
3882
If the carnal mind hath an enmity to the former, it must needs have a greater enmity to the latter;
If the carnal mind hath an enmity to the former, it must needs have a greater enmity to the latter;
cs dt j n1 vhz dt n1 p-acp dt j, pn31 vmb av vhi dt jc n1 p-acp dt d;
(18) chapter (DIV2)
842
Page 320
3883
because the Law of Christ lies more contrary to his inclinations than the Law of God doth.
Because the Law of christ lies more contrary to his inclinations than the Law of God does.
c-acp dt n1 pp-f np1 vvz av-dc j-jn p-acp po31 n2 cs dt n1 pp-f np1 vdz.
(18) chapter (DIV2)
842
Page 320
3884
The Law of God was once written in the natural mans heart, the Law of Christ never was;
The Law of God was once written in the natural men heart, the Law of christ never was;
dt n1 pp-f np1 vbds a-acp vvn p-acp dt j ng1 n1, dt n1 pp-f np1 av-x vbds;
(18) chapter (DIV2)
842
Page 320
3885
there are some notions of the Law of God still left in the heart, and somewhat in every man that doth less or more side with it, and lead to it.
there Are Some notions of the Law of God still left in the heart, and somewhat in every man that does less or more side with it, and led to it.
pc-acp vbr d n2 pp-f dt n1 pp-f np1 av vvd p-acp dt n1, cc av p-acp d n1 cst vdz dc cc dc n1 p-acp pn31, cc vvi p-acp pn31.
(18) chapter (DIV2)
842
Page 320
3886
But there are no notions of Christ, nothing in man that dictates the least duty with respect to Christ and the Gospel.
But there Are no notions of christ, nothing in man that dictates the least duty with respect to christ and the Gospel.
p-acp a-acp vbr dx n2 pp-f np1, pix p-acp n1 cst vvz dt ds n1 p-acp n1 p-acp np1 cc dt n1.
(18) chapter (DIV2)
842
Page 320
3887
So that you see plainly it is not the sinners next work to take up Christs Yoke. He must first be prepared for it,
So that you see plainly it is not the Sinners next work to take up Christ Yoke. He must First be prepared for it,
av cst pn22 vvb av-j pn31 vbz xx dt n2 ord n1 pc-acp vvi a-acp npg1 vvi. pns31 vmb ord vbi vvn p-acp pn31,
(18) chapter (DIV2)
843
Page 320
3888
for till then he will never be brought to a free and full subjection to Jesus Christ.
for till then he will never be brought to a free and full subjection to jesus christ.
c-acp c-acp cs pns31 vmb av-x vbi vvn p-acp dt j cc j n1 p-acp np1 np1.
(18) chapter (DIV2)
843
Page 320
3889
It is the disposition of man never to come to Christ but at second hand;
It is the disposition of man never to come to christ but At second hand;
pn31 vbz dt n1 pp-f n1 av-x pc-acp vvi p-acp np1 cc-acp p-acp ord n1;
(18) chapter (DIV2)
843
Page 320
3890
no man comes to Christ firstly and immediately, till he comes under some such preparations as carry constraint and compulsion in them. Compel them to come in.
no man comes to christ firstly and immediately, till he comes under Some such preparations as carry constraint and compulsion in them. Compel them to come in.
dx n1 vvz p-acp np1 av-j cc av-j, c-acp pns31 vvz p-acp d d n2 c-acp vvb n1 cc n1 p-acp pno32. vvi pno32 pc-acp vvi p-acp.
(18) chapter (DIV2)
843
Page 320
3891
Though the soul when it doth come, it comes freely; it is a free act of the will;
Though the soul when it does come, it comes freely; it is a free act of the will;
cs dt n1 c-crq pn31 vdz vvi, pn31 vvz av-j; pn31 vbz dt j n1 pp-f dt n1;
(18) chapter (DIV2)
844
Page 321
3892
there is no forcing a sinner to come to Christ against his will; if he comes it must be freely;
there is no forcing a sinner to come to christ against his will; if he comes it must be freely;
pc-acp vbz dx vvg dt n1 pc-acp vvi p-acp np1 p-acp po31 n1; cs pns31 vvz pn31 vmb vbi av-j;
(18) chapter (DIV2)
844
Page 321
3893
yet he is always compell'd to come before he doth come:
yet he is always compelled to come before he does come:
av pns31 vbz av vvn pc-acp vvi c-acp pns31 vdz vvi:
(18) chapter (DIV2)
844
Page 321
3894
Jacobs Sons went down freely into Egypt, yet they were under a great compulsion, the Famine drove them.Jacobs Sons went down freely into Egypt, yet they were under a great compulsion, the Famine drove them.
np1 n2 vvd a-acp av-j p-acp np1, av pns32 vbdr p-acp dt j n1, dt n1 vvd pno32.
(18) chapter (DIV2)
844
Page 321
3895
The Prodigal returned most freely to his Fathers house;
The Prodigal returned most freely to his Father's house;
dt j-jn vvd av-ds av-j p-acp po31 ng1 n1;
(18) chapter (DIV2)
844
Page 321
3896
and yet he was under compulsion, he must have starved else, Luke 15.17, 18. I perish with hunger, I will arise and go to my Father. I will arise and go; there he comes freely.
and yet he was under compulsion, he must have starved Else, Lycia 15.17, 18. I perish with hunger, I will arise and go to my Father. I will arise and go; there he comes freely.
cc av pns31 vbds p-acp n1, pns31 vmb vhi vvn av, av crd, crd pns11 vvb p-acp n1, pns11 vmb vvi cc vvi p-acp po11 n1. pns11 vmb vvi cc vvi; a-acp pns31 vvz av-j.
(18) chapter (DIV2)
844
Page 321
3897
I perish with hunger; there is the compulsion.I perish with hunger; there is the compulsion.
pns11 vvb p-acp n1; a-acp vbz dt n1.
(18) chapter (DIV2)
846
Page 321
3898
None ever came to Christ meerly upon the tender of Christ, but as under some compulsion;
None ever Come to christ merely upon the tender of christ, but as under Some compulsion;
np1 av vvd p-acp np1 av-j p-acp dt j pp-f np1, cc-acp c-acp p-acp d n1;
(18) chapter (DIV2)
847
Page 321
3899
now what is that which compells a sinner, one that hath been a blind sinner, a rebelling sinner, to come to Christ and take up his Yoke? they are those preparatory works which are done upon the heart of a sinner by Christ and his spirit;
now what is that which compels a sinner, one that hath been a blind sinner, a rebelling sinner, to come to christ and take up his Yoke? they Are those preparatory works which Are done upon the heart of a sinner by christ and his Spirit;
av q-crq vbz d r-crq vvz dt n1, pi cst vhz vbn dt j n1, dt j-vvg n1, pc-acp vvi p-acp np1 cc vvb a-acp po31 vvi? pns32 vbr d n1 vvz r-crq vbr vdn p-acp dt n1 pp-f dt n1 p-acp np1 cc po31 n1;
(18) chapter (DIV2)
847
Page 321
3900
till which, no sinner ever doth or can submit to him, or own him.
till which, no sinner ever does or can submit to him, or own him.
c-acp r-crq, dx n1 av vdz cc vmb vvi p-acp pno31, cc vvi pno31.
(18) chapter (DIV2)
847
Page 321
3901
Now I shall reduce these works, which I call preparatory for subjection to Christ, to three heads,
Now I shall reduce these works, which I call preparatory for subjection to christ, to three Heads,
av pns11 vmb vvi d n2, r-crq pns11 vvb n1 p-acp n1 p-acp np1, p-acp crd n2,
(18) chapter (DIV2)
848
Page 321
3902
and speak a little distinctly to each of them, that so you may know how to make use of them in the tryal of your state.
and speak a little distinctly to each of them, that so you may know how to make use of them in the trial of your state.
cc vvi dt j av-j p-acp d pp-f pno32, cst av pn22 vmb vvi c-crq pc-acp vvi n1 pp-f pno32 p-acp dt n1 pp-f po22 n1.
(18) chapter (DIV2)
848
Page 321
3903
The first is, The enlightening the mind. The second is, The convincing the Conscience. The third is, The inclining the will.
The First is, The enlightening the mind. The second is, The convincing the Conscience. The third is, The inclining the will.
dt ord vbz, dt n1 dt n1. dt ord vbz, dt j-vvg dt n1. dt ord vbz, dt vvg dt n1.
(18) chapter (DIV2)
849
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3904
1. There is a saving illumination of the mind.
1. There is a Saving illumination of the mind.
crd pc-acp vbz dt j-vvg n1 pp-f dt n1.
(18) chapter (DIV2)
852
Page 322
3905
There can be no coming to Christ out of the darkness of a natural state, till the light of God break in to shew us the way.
There can be no coming to christ out of the darkness of a natural state, till the Light of God break in to show us the Way.
pc-acp vmb vbi dx vvg p-acp np1 av pp-f dt n1 pp-f dt j n1, c-acp dt n1 pp-f np1 vvi p-acp pc-acp vvi pno12 dt n1.
(18) chapter (DIV2)
852
Page 322
3906
Spiritual things cannot be discerned by natural light.
Spiritual things cannot be discerned by natural Light.
j n2 vmbx vbi vvn p-acp j n1.
(18) chapter (DIV2)
852
Page 322
3907
The natural man receives not the things of the spirit of God, for they are foolishness to him; The natural man receives not the things of the Spirit of God, for they Are foolishness to him;
dt j n1 vvz xx dt n2 pp-f dt n1 pp-f np1, p-acp pns32 vbr n1 p-acp pno31;
(18) chapter (DIV2)
852
Page 322
3908
neither can he know them because they are spiritually discerned. The object is supernatural, God in Christ, and the mysteries of the Kingdom;neither can he know them Because they Are spiritually discerned. The Object is supernatural, God in christ, and the Mysteres of the Kingdom;
dx vmb pns31 vvi pno32 c-acp pns32 vbr av-j vvn. dt n1 vbz j, np1 p-acp np1, cc dt n2 pp-f dt n1;
(18) chapter (DIV2)
852
Page 322
3909
and therefore cannot be discern'd but by a supernatural light; In thy light we shall see light.
and Therefore cannot be discerned but by a supernatural Light; In thy Light we shall see Light.
cc av vmbx vbi vvn cc-acp p-acp dt j n1; p-acp po21 n1 pns12 vmb vvi n1.
(18) chapter (DIV2)
852
Page 322
3910
By nature we know little of God, but nothing of Christ, or the mind of Christ, till God who commanded the light to shine out of darkness shine into our hearts.
By nature we know little of God, but nothing of christ, or the mind of christ, till God who commanded the Light to shine out of darkness shine into our hearts.
p-acp n1 pns12 vvb j pp-f np1, cc-acp pix pp-f np1, cc dt n1 pp-f np1, c-acp np1 r-crq vvd dt n1 pc-acp vvi av pp-f n1 vvi p-acp po12 n2.
(18) chapter (DIV2)
852
Page 322
3911
The first creature that God made in the World was light, and the first work of God in the soul is light.
The First creature that God made in the World was Light, and the First work of God in the soul is Light.
dt ord n1 cst np1 vvd p-acp dt n1 vbds j, cc dt ord n1 pp-f np1 p-acp dt n1 vbz j.
(18) chapter (DIV2)
852
Page 322
3912
The will of man is NONLATINALPHABET, a rational appetite;
The will of man is, a rational appetite;
dt n1 pp-f n1 vbz, dt j n1;
(18) chapter (DIV2)
852
Page 322
3913
it is acted by the guidance of the mind, and therefore God deals first with the mind and understanding of man.
it is acted by the guidance of the mind, and Therefore God deals First with the mind and understanding of man.
pn31 vbz vvn p-acp dt n1 pp-f dt n1, cc av np1 vvz ord p-acp dt n1 cc n1 pp-f n1.
(18) chapter (DIV2)
852
Page 322
3914
And hence it is that Christ is made a Prophet as well as a King: he doth not subdue the will meerly by an unaccountable power, but by a saving light.
And hence it is that christ is made a Prophet as well as a King: he does not subdue the will merely by an unaccountable power, but by a Saving Light.
cc av pn31 vbz cst np1 vbz vvn dt n1 c-acp av c-acp dt n1: pns31 vdz xx vvi dt n1 av-j p-acp dt j n1, cc-acp p-acp dt j-vvg n1.
(18) chapter (DIV2)
852
Page 322
3915
And because the mind must first be inlightned in this work, therefore Christ first appears in the office of a Prophet; not only revealing the will of God,
And Because the mind must First be enlightened in this work, Therefore christ First appears in the office of a Prophet; not only revealing the will of God,
cc p-acp dt n1 vmb ord vbi vvn p-acp d n1, av np1 ord vvz p-acp dt n1 pp-f dt n1; xx av-j vvg dt n1 pp-f np1,
(18) chapter (DIV2)
853
Page 322
3916
as a rule of obedience, but inlightening the mind to see the reasonableness of complying with the rule.
as a Rule of Obedience, but enlightening the mind to see the reasonableness of complying with the Rule.
c-acp dt n1 pp-f n1, cc-acp vvg dt n1 pc-acp vvi dt n1 pp-f vvg p-acp dt n1.
(18) chapter (DIV2)
853
Page 322
3917
He doth not only bring light unto the soul by the revelation of the word, but he brings light into the soul by the communication of his spirit.
He does not only bring Light unto the soul by the Revelation of the word, but he brings Light into the soul by the communication of his Spirit.
pns31 vdz xx av-j vvi j p-acp dt n1 p-acp dt n1 pp-f dt n1, cc-acp pns31 vvz j p-acp dt n1 p-acp dt n1 pp-f po31 n1.
(18) chapter (DIV2)
853
Page 322
3918
We have received the spirit of God that we may know the things that are freely given to us of God. We have received the Spirit of God that we may know the things that Are freely given to us of God.
pns12 vhb vvn dt n1 pp-f np1 cst pns12 vmb vvi dt n2 cst vbr av-j vvn p-acp pno12 pp-f np1.
(18) chapter (DIV2)
853
Page 323
3919
This I call a saving illumination; This I call a Saving illumination;
d pns11 vvb dt j-vvg n1;
(18) chapter (DIV2)
854
Page 323
3920
for that light which the Lord works in such as are brought home to Christ, is of a saving nature, and hath saving effects.
for that Light which the Lord works in such as Are brought home to christ, is of a Saving nature, and hath Saving effects.
p-acp d n1 r-crq dt n1 vvz p-acp d c-acp vbr vvn av-an p-acp np1, vbz pp-f dt j-vvg n1, cc vhz vvg n2.
(18) chapter (DIV2)
854
Page 323
3921
First, It is in its own nature as saving as any Grace in the will or affections;First, It is in its own nature as Saving as any Grace in the will or affections;
ord, pn31 vbz p-acp po31 d n1 p-acp vvg c-acp d n1 p-acp dt n1 cc n2;
(18) chapter (DIV2)
855
Page 323
3922
for it is a work of the same spirit, and wrought for the same end, to bow the soul to Christ.
for it is a work of the same Spirit, and wrought for the same end, to bow the soul to christ.
p-acp pn31 vbz dt n1 pp-f dt d n1, cc vvn p-acp dt d n1, pc-acp vvi dt n1 p-acp np1.
(18) chapter (DIV2)
855
Page 323
3923
It is an essential part of that Image of God after which we are renewed, Colos. 3.10. And have put on the new man which is renewed in knowledge, after the image of him that created him.
It is an essential part of that Image of God After which we Are renewed, Colos 3.10. And have put on the new man which is renewed in knowledge, After the image of him that created him.
pn31 vbz dt j n1 pp-f d n1 pp-f np1 p-acp r-crq pns12 vbr vvn, np1 crd. cc vhb vvn p-acp dt j n1 r-crq vbz vvn p-acp n1, p-acp dt n1 pp-f pno31 cst vvd pno31.
(18) chapter (DIV2)
855
Page 323
3924
So that this light differs not only gradually but specifically from the highest light that is in hypocrites and formal professors.
So that this Light differs not only gradually but specifically from the highest Light that is in Hypocrites and formal professors.
av cst d n1 vvz xx av-j av-jn p-acp av-j p-acp dt js n1 cst vbz p-acp n2 cc j n2.
(18) chapter (DIV2)
856
Page 323
3925
A hypocrite may have much notional knowledge, great measures of light in spiritual things, from the common work of the spirit;
A hypocrite may have much notional knowledge, great measures of Light in spiritual things, from the Common work of the Spirit;
dt n1 vmb vhi d j n1, j n2 pp-f n1 p-acp j n2, p-acp dt j n1 pp-f dt n1;
(18) chapter (DIV2)
856
Page 323
3926
but in the highest degree of it, it is not saving; for as to saving light, so he is in darkness until now.
but in the highest degree of it, it is not Saving; for as to Saving Light, so he is in darkness until now.
cc-acp p-acp dt js n1 pp-f pn31, pn31 vbz xx vvg; c-acp c-acp p-acp vvg n1, av pns31 vbz p-acp n1 c-acp av.
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Secondly, It hath saving operations and effects, and that both as to believing and obeying. First, As to believing.Secondly, It hath Saving operations and effects, and that both as to believing and obeying. First, As to believing.
ord, pn31 vhz vvg n2 cc n2, cc cst d c-acp p-acp vvg cc vvg. ord, c-acp p-acp vvg.
(18) chapter (DIV2)
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They shall all be taught of God, and what then? every man that hears and learns of the father, comes to me. They shall all be taught of God, and what then? every man that hears and learns of the father, comes to me.
pns32 vmb d vbi vvn pp-f np1, cc q-crq av? d n1 cst vvz cc vvz pp-f dt n1, vvz p-acp pno11.
(18) chapter (DIV2)
858
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This coming to Christ is believing;
This coming to christ is believing;
d vvg p-acp np1 vbz vvg;
(18) chapter (DIV2)
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and this believing is the fruit of Gods teaching, so that this is a saving operation. Secondly, As to obedience.
and this believing is the fruit of God's teaching, so that this is a Saving operation. Secondly, As to Obedience.
cc d vvg vbz dt n1 pp-f n2 vvg, av cst d vbz dt j-vvg n1. ord, c-acp p-acp n1.
(18) chapter (DIV2)
858
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As it is said of the two blind men whom Christ cured, that as soon as they had received their sight, straight way they arose and followed him.
As it is said of the two blind men whom christ cured, that as soon as they had received their sighed, straight Way they arose and followed him.
p-acp pn31 vbz vvn pp-f dt crd j n2 r-crq np1 vvn, cst a-acp av c-acp pns32 vhd vvn po32 n1, av n1 pns32 vvd cc vvd pno31.
(18) chapter (DIV2)
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David says, the sun arises and man goes out to his labour till the evening, Psal. 104.22, 23. when the sun of righteousness arises in the heart, it is so. David Says, the sun arises and man Goes out to his labour till the evening, Psalm 104.22, 23. when the sun of righteousness arises in the heart, it is so.
np1 vvz, dt n1 vvz cc n1 vvz av p-acp po31 n1 p-acp dt n1, np1 crd, crd c-crq dt n1 pp-f n1 vvz p-acp dt n1, pn31 vbz av.
(18) chapter (DIV2)
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So that this is a saving operation. Now let this be a rule of tryal for young ones;
So that this is a Saving operation. Now let this be a Rule of trial for young ones;
av cst d vbz dt j-vvg n1. av vvb d vbb dt n1 pp-f n1 p-acp j pi2;
(18) chapter (DIV2)
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have you been prepared for subjection to Christ by a saving illumination? do you know any thing of being called out of darkness into his marvelous light? can you say, I was blind, but now I see? the soul that is savingly inlightened, it sees that in sin it never saw before, it sees that in Christ it never saw before.
have you been prepared for subjection to christ by a Saving illumination? do you know any thing of being called out of darkness into his marvelous Light? can you say, I was blind, but now I see? the soul that is savingly enlightened, it sees that in since it never saw before, it sees that in christ it never saw before.
vhb pn22 vbn vvn p-acp n1 p-acp np1 p-acp dt j-vvg n1? vdb pn22 vvi d n1 pp-f vbg vvn av pp-f n1 p-acp po31 j n1? vmb pn22 vvi, pns11 vbds j, p-acp av pns11 vvb? dt n1 cst vbz av-vvg vvn, pn31 vvz cst p-acp n1 pn31 av-x vvd a-acp, pn31 vvz cst p-acp np1 pn31 av vvd a-acp.
(18) chapter (DIV2)
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That soul is far from the Yoke of Christ, that was never inlightened with the light of Christ.
That soul is Far from the Yoke of christ, that was never enlightened with the Light of christ.
cst n1 vbz av-j p-acp dt n1 pp-f np1, cst vbds av-x vvn p-acp dt j pp-f np1.
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2. The second thing is the convincing of the conscience.
2. The second thing is the convincing of the conscience.
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Where the soul is brought to take up the Yoke of Christ, it is the fruit of through convictions.
Where the soul is brought to take up the Yoke of christ, it is the fruit of through convictions.
c-crq dt n1 vbz vvn pc-acp vvi a-acp dt vvb pp-f np1, pn31 vbz dt n1 pp-f p-acp n2.
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There must be a threefold conviction wrought upon the sinner before ever he will stoop to Christ.
There must be a threefold conviction wrought upon the sinner before ever he will stoop to christ.
pc-acp vmb vbi dt j n1 vvn p-acp dt n1 c-acp av pns31 vmb vvi p-acp np1.
(18) chapter (DIV2)
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A conviviction of sin, a conviction of righteousness, and a conviction of judgment, this is through conviction;
A conviviction of since, a conviction of righteousness, and a conviction of judgement, this is through conviction;
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(18) chapter (DIV2)
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and all conviction short of this leaves the soul short of Christ.
and all conviction short of this leaves the soul short of christ.
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(18) chapter (DIV2)
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And therefore when ever the spirit of God comes to convince the soul to conversion, he convinces of all these,
And Therefore when ever the Spirit of God comes to convince the soul to conversion, he convinces of all these,
cc av c-crq av dt n1 pp-f np1 vvz pc-acp vvi dt n1 p-acp n1, pns31 vvz pp-f d d,
(18) chapter (DIV2)
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as you see John 16 8. When he is come he will convince the world of sin,
as you see John 16 8. When he is come he will convince the world of since,
c-acp pn22 vvb np1 crd crd c-crq pns31 vbz vvn pns31 vmb vvi dt n1 pp-f n1,
(18) chapter (DIV2)
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and of righteousness, and of judgment. First, He convinces of sin. This is the next end of illumination.and of righteousness, and of judgement. First, He convinces of since. This is the next end of illumination.
cc pp-f n1, cc pp-f n1. ord, pns31 vvz pp-f n1. d vbz dt ord n1 pp-f n1.
(18) chapter (DIV2)
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He sets up a light to see sin, and then applys the guilt of sin to the Conscience:
He sets up a Light to see since, and then Applies the guilt of since to the Conscience:
pns31 vvz a-acp dt n1 pc-acp vvi n1, cc av vvz dt n1 pp-f n1 p-acp dt n1:
(18) chapter (DIV2)
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for though a man lies under the infinite guilt of sin, and the dreadful wrath of God for it,
for though a man lies under the infinite guilt of since, and the dreadful wrath of God for it,
c-acp cs dt n1 vvz p-acp dt j n1 pp-f n1, cc dt j n1 pp-f np1 p-acp pn31,
(18) chapter (DIV2)
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yet till the spirit of God do set this home upon a mans Conscience, he never sees his condition,
yet till the Spirit of God do Set this home upon a men Conscience, he never sees his condition,
av c-acp dt n1 pp-f np1 vdb vvi d n1-an p-acp dt ng1 n1, pns31 av-x vvz po31 n1,
(18) chapter (DIV2)
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nor considers with himself what to do. No, it is the being pricked at heart that causes this, Acts 2.37. When they heard this they were pricked in their heart;
nor considers with himself what to do. No, it is the being pricked At heart that Causes this, Acts 2.37. When they herd this they were pricked in their heart;
ccx vvz p-acp px31 r-crq pc-acp vdi. uh-dx, pn31 vbz dt vbg vvn p-acp n1 cst vvz d, n2 crd. c-crq pns32 vvd d pns32 vbdr vvn p-acp po32 n1;
(18) chapter (DIV2)
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and what then? then they cry out, men and brethren what shall we do? And therefore the spirit first deals with a man about his sins;
and what then? then they cry out, men and brothers what shall we do? And Therefore the Spirit First deals with a man about his Sins;
cc r-crq av? cs pns32 vvb av, n2 cc n2 r-crq vmb pns12 vdi? cc av dt n1 ord vvz p-acp dt n1 p-acp po31 n2;
(18) chapter (DIV2)
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so he did to the first sinners, he opens their eyes to see their nakedness and shame, their sin and misery,
so he did to the First Sinners, he Opens their eyes to see their nakedness and shame, their since and misery,
av pns31 vdd p-acp dt ord n2, pns31 vvz po32 n2 pc-acp vvi po32 n1 cc n1, po32 n1 cc n1,
(18) chapter (DIV2)
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before the seed of the woman is promised.
before the seed of the woman is promised.
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(18) chapter (DIV2)
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There is one instance instead of a thousand, and that is of Paul; I call it so, There is one instance instead of a thousand, and that is of Paul; I call it so,
pc-acp vbz crd n1 av pp-f dt crd, cc d vbz pp-f np1; pns11 vvb pn31 av,
(18) chapter (DIV2)
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because he tells you that Jesus Christ set him up for a pattern in his dealing with sinners.
Because he tells you that jesus christ Set him up for a pattern in his dealing with Sinners.
c-acp pns31 vvz pn22 cst np1 np1 vvd pno31 a-acp p-acp dt n1 p-acp po31 n-vvg p-acp n2.
(18) chapter (DIV2)
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And therefore look how Christ dealt with him to bring him under his Yoke, and so he deals with all. And Therefore look how christ dealt with him to bring him under his Yoke, and so he deals with all.
cc av vvb c-crq np1 vvd p-acp pno31 pc-acp vvi pno31 p-acp po31 vvi, cc av pns31 vvz p-acp d.
(18) chapter (DIV2)
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Now the first great work upon Paul was conviction of sin.
Now the First great work upon Paul was conviction of since.
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(18) chapter (DIV2)
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The Spirit of Christ by the word, set sin home upon his Conscience, and there the work began.
The Spirit of christ by the word, Set since home upon his Conscience, and there the work began.
dt n1 pp-f np1 p-acp dt n1, vvb n1 av-an p-acp po31 n1, cc a-acp dt n1 vvd.
(18) chapter (DIV2)
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This is meant by the coming of the Commandment, Rom. 7.9 When the commandment came, sin revived and I dyed.
This is meant by the coming of the Commandment, Rom. 7.9 When the Commandment Come, since revived and I died.
d vbz vvn p-acp dt n-vvg pp-f dt n1, np1 crd c-crq dt n1 vvd, n1 vvn cc pns11 vvd.
(18) chapter (DIV2)
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You may see it more particularly expressed in Acts 9.3, 4, 5, 6. There shined round about him a light from heaven,
You may see it more particularly expressed in Acts 9.3, 4, 5, 6. There shined round about him a Light from heaven,
pn22 vmb vvi pn31 av-dc av-jn vvn p-acp n2 crd, crd, crd, crd a-acp vvd av-j p-acp pno31 dt n1 p-acp n1,
(18) chapter (DIV2)
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and he fell to the earth, and heard a voice saying to him, Saul, Saul,
and he fell to the earth, and herd a voice saying to him, Saul, Saul,
cc pns31 vvd p-acp dt n1, cc vvd dt n1 vvg p-acp pno31, np1, np1,
(18) chapter (DIV2)
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why persecutest thou me? and he said, who art thou Lord? and the Lord said, I am Jesus whom thou persecutest, it is hard for thee to kick against the pricks.
why Persecutest thou me? and he said, who art thou Lord? and the Lord said, I am jesus whom thou Persecutest, it is hard for thee to kick against the pricks.
q-crq vv2 pns21 pno11? cc pns31 vvd, q-crq vb2r pns21 n1? cc dt n1 vvd, pns11 vbm uh-np ro-crq pns21 vv2, pn31 vbz j p-acp pno21 pc-acp vvi p-acp dt n2.
(18) chapter (DIV2)
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And he trembling and astonished said, Lord, what wilt thou have me do? Here's a light and a voice;And he trembling and astonished said, Lord, what wilt thou have me do? Here's a Light and a voice;
cc pns31 vvg cc vvn vvd, n1, q-crq vm2 pns21 vhi pno11 vdi? av|vbz dt n1 cc dt n1;
(18) chapter (DIV2)
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there shined a light from heaven, and he heard a voice; this did the work. Here's illumination and conviction.there shined a Light from heaven, and he herd a voice; this did the work. Here's illumination and conviction.
a-acp vvd dt n1 p-acp n1, cc pns31 vvd dt n1; d vdd dt n1. av|vbz n1 cc n1.
(18) chapter (DIV2)
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The light makes the blind eye to see, and the voice makes the deaf ear to hear.
The Light makes the blind eye to see, and the voice makes the deaf ear to hear.
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(18) chapter (DIV2)
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The voice comes through the light.
The voice comes through the Light.
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(18) chapter (DIV2)
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And what says the voice? Saul, Saul, why persecutest thou me? I am Jesus whom thou persecutest.
And what Says the voice? Saul, Saul, why Persecutest thou me? I am jesus whom thou Persecutest.
cc q-crq vvz dt n1? np1, np1, q-crq vv2 pns21 pno11? pns11 vbm uh-np ro-crq pns21 vv2.
(18) chapter (DIV2)
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There are two things in this voice. First, It singles out the person, and applies guilt in a particular manner.
There Are two things in this voice. First, It singles out the person, and Applies guilt in a particular manner.
pc-acp vbr crd n2 p-acp d n1. ord, pn31 vvz av dt n1, cc vvz n1 p-acp dt j n1.
(18) chapter (DIV2)
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Saul, Saul, why dost thou persecute me? Saul, Saul, why dost thou persecute me?
np1, np1, q-crq vd2 pns21 vvi pno11?
(18) chapter (DIV2)
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Secondly, It singles out a particular sin, and that is his persecuting Christ in his Saints.
Secondly, It singles out a particular since, and that is his persecuting christ in his Saints.
ord, pn31 vvz av dt j n1, cc d vbz png31 vvg np1 p-acp po31 n2.
(18) chapter (DIV2)
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And upon this the conviction sticks, and fills him with terrour;
And upon this the conviction sticks, and fills him with terror;
cc p-acp d dt n1 vvz, cc vvz pno31 p-acp n1;
(18) chapter (DIV2)
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he falls a trembling and is astonished, and crys out, Lord what wilt thou have me to do? Now pray mind;
he falls a trembling and is astonished, and cries out, Lord what wilt thou have me to do? Now pray mind;
pns31 vvz dt vvg cc vbz vvn, cc vvz av, n1 q-crq vm2 pns21 vhi pno11 pc-acp vdi? av vvb n1;
(18) chapter (DIV2)
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the manner of Christ's dealing with Paul was exemplary; it was to be a pattern. He tells us so, 1 Tim. 1.16. For this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe.
the manner of Christ's dealing with Paul was exemplary; it was to be a pattern. He tells us so, 1 Tim. 1.16. For this cause I obtained mercy, that in me First jesus christ might show forth all long-suffering for a pattern to them which should hereafter believe.
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(18) chapter (DIV2)
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It is as if he should say, look how God dealt with me;
It is as if he should say, look how God dealt with me;
pn31 vbz c-acp cs pns31 vmd vvi, vvb c-crq np1 vvd p-acp pno11;
(18) chapter (DIV2)
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singled me out, stopped me in the heat of my wickedness, applyed guilt particularly to me,
singled me out, stopped me in the heat of my wickedness, applied guilt particularly to me,
vvd pno11 av, vvd pno11 p-acp dt n1 pp-f po11 n1, vvd n1 av-j p-acp pno11,
(18) chapter (DIV2)
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and so made me see my self lost: So he will deal with all such sinners as he brings home to Christ.
and so made me see my self lost: So he will deal with all such Sinners as he brings home to christ.
cc av vvd pno11 vvi po11 n1 vvn: av pns31 vmb vvi p-acp d d n2 c-acp pns31 vvz av-an p-acp np1.
(18) chapter (DIV2)
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I am set up for a pattern.
I am Set up for a pattern.
pns11 vbm vvn a-acp p-acp dt n1.
(18) chapter (DIV2)
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So then there are these two things in conviction as we may learn from this patern.
So then there Are these two things in conviction as we may Learn from this pattern.
av av pc-acp vbr d crd n2 p-acp n1 c-acp pns12 vmb vvi p-acp d n1.
(18) chapter (DIV2)
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1. A singling out the person, charging sin particularly; thou art the man.
1. A singling out the person, charging since particularly; thou art the man.
crd dt vvg av dt n1, vvg n1 av-j; pns21 vb2r dt n1.
(18) chapter (DIV2)
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And indeed where conviction of sin is throughly wrought, the word is as particularly applyed to the soul as it was to Saul, when it called him by name;
And indeed where conviction of since is thoroughly wrought, the word is as particularly applied to the soul as it was to Saul, when it called him by name;
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(18) chapter (DIV2)
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and it is this that is called the coming of the commandment. It comes home, and singles out the sinner, as if it said, thou Thomas, thou John.
and it is this that is called the coming of the Commandment. It comes home, and singles out the sinner, as if it said, thou Thomas, thou John.
cc pn31 vbz d cst vbz vvn dt vvg pp-f dt n1. pn31 vvz av-an, cc n2-j av dt n1, c-acp cs pn31 vvd, pns21 np1, pns21 np1
(18) chapter (DIV2)
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2. There is in conviction most commonly a setting home some particular sin upon the Conscience.
2. There is in conviction most commonly a setting home Some particular since upon the Conscience.
crd pc-acp vbz p-acp n1 av-ds av-j dt vvg av-an d j n1 p-acp dt n1.
(18) chapter (DIV2)
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For we say Generalia non pungunt; convictions don't lye in a general charge. Indeed in the progress of the work all sin is set home:
For we say Generalia non pungunt; convictions don't lie in a general charge. Indeed in the progress of the work all since is Set home:
c-acp pns12 vvb np1 fw-fr fw-la; n2 vdbx vvb p-acp dt j n1. np1 p-acp dt n1 pp-f dt n1 d n1 vbz vvn av-an:
(18) chapter (DIV2)
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for the spirit is a spirit of judgment, and therefore every sin must come under the judgment of the spirit. for the Spirit is a Spirit of judgement, and Therefore every since must come under the judgement of the Spirit.
p-acp dt n1 vbz dt n1 pp-f n1, cc av d n1 vmb vvi p-acp dt n1 pp-f dt n1.
(18) chapter (DIV2)
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He holds the glass of the Law before the sinners eyes till he makes him see all;
He holds the glass of the Law before the Sinners eyes till he makes him see all;
pns31 vvz dt n1 pp-f dt n1 p-acp dt ng1 n2 c-acp pns31 vvz pno31 vvi d;
(18) chapter (DIV2)
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not only the sins that break out, but the lust that is within;
not only the Sins that break out, but the lust that is within;
xx av-j dt n2 cst vvb av, cc-acp dt n1 cst vbz a-acp;
(18) chapter (DIV2)
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not only the wickedness of his life, but the plague of his heart, and the sin of his nature.
not only the wickedness of his life, but the plague of his heart, and the since of his nature.
xx av-j dt n1 pp-f po31 n1, cc-acp dt n1 pp-f po31 n1, cc dt n1 pp-f po31 n1.
(18) chapter (DIV2)
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But yet he first begins with some particular sin.
But yet he First begins with Some particular since.
p-acp av pns31 ord vvz p-acp d j n1.
(18) chapter (DIV2)
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And usually (though the methods of the spirit are herein very various) he begins with some chief sin.
And usually (though the methods of the Spirit Are herein very various) he begins with Some chief since.
cc av-j (c-acp dt n2 pp-f dt n1 vbr av av j) pns31 vvz p-acp d j-jn n1.
(18) chapter (DIV2)
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Thus when Christ would deal effectually with the woman of Samaria, he begins with that which was her chief sin, her living in Adultery;
Thus when christ would deal effectually with the woman of Samaria, he begins with that which was her chief since, her living in Adultery;
av c-crq np1 vmd vvi av-j p-acp dt n1 pp-f np1, pns31 vvz p-acp d r-crq vbds po31 j-jn n1, po31 j-vvg p-acp n1;
(18) chapter (DIV2)
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The man thou now hast is not thy husband. Thou hast had five Husbands, and yet after all thou livest in Adultery. The man thou now haste is not thy husband. Thou hast had five Husbands, and yet After all thou Livest in Adultery.
dt n1 pns21 av n1 vbz xx po21 n1. pns21 vh2 vhd crd n2, cc av p-acp d pns21 vv2 p-acp n1.
(18) chapter (DIV2)
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This word struck her to the heart, and by this she was led into a sight of all her sins;
This word struck her to the heart, and by this she was led into a sighed of all her Sins;
d n1 vvd pno31 p-acp dt n1, cc p-acp d pns31 vbds vvn p-acp dt n1 pp-f d po31 n2;
(18) chapter (DIV2)
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for said she ( v. 29) Come see a man that told me all that ever I did.
for said she (v. 29) Come see a man that told me all that ever I did.
c-acp j-vvn pns31 (n1 crd) vvb vvi dt n1 cst vvd pno11 d cst av pns11 vdd.
(18) chapter (DIV2)
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Thus he dealt with those Jews, Acts 2.23, 37. and thus with Paul as I shewed you.
Thus he dealt with those jews, Acts 2.23, 37. and thus with Paul as I showed you.
av pns31 vvd p-acp d np2, n2 crd, crd cc av p-acp np1 c-acp pns11 vvd pn22.
(18) chapter (DIV2)
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And indeed there is admirable wisdom and grace in this.
And indeed there is admirable Wisdom and grace in this.
cc av pc-acp vbz j n1 cc n1 p-acp d.
(18) chapter (DIV2)
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That sin which is a mans chief sin he will stick fastest to, and part with all other to save the life of that;
That since which is a men chief since he will stick fastest to, and part with all other to save the life of that;
cst n1 r-crq vbz dt ng1 j-jn n1 pns31 vmb vvi av-s p-acp, cc n1 p-acp d n-jn pc-acp vvi dt n1 pp-f d;
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and therefore the work of conviction is never effectual till a man be made throughly sensible of that.
and Therefore the work of conviction is never effectual till a man be made thoroughly sensible of that.
cc av dt n1 pp-f n1 vbz av-x j c-acp dt n1 vbi vvn av-j j pp-f d.
(18) chapter (DIV2)
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Besides, that sin that a man loves most, he will act most, and that wounds Christ most.
Beside, that since that a man loves most, he will act most, and that wounds christ most.
a-acp, cst n1 cst dt n1 vvz av-ds, pns31 vmb vvi av-ds, cc d n2 np1 av-ds.
(18) chapter (DIV2)
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Now the spirit takes that arrow that wounds the heart of Christ most, and makes it fall upon the head of the sinner that shot it against him.
Now the Spirit Takes that arrow that wounds the heart of christ most, and makes it fallen upon the head of the sinner that shot it against him.
av dt n1 vvz d n1 cst vvz dt n1 pp-f np1 av-ds, cc vvz pn31 vvi p-acp dt n1 pp-f dt n1 cst vvd pn31 p-acp pno31.
(18) chapter (DIV2)
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Thus God happily out-shoots us in our own bow, whilst the arrows of our sins that wound Christ's heart, are taken and made the arrows of the almighty to stick in us and drink up our spirits.
Thus God happily outshoots us in our own bow, while the arrows of our Sins that wound Christ's heart, Are taken and made the arrows of the almighty to stick in us and drink up our spirits.
av np1 av-j j pno12 p-acp po12 d n1, cs dt n2 pp-f po12 n2 cst vvd npg1 n1, vbr vvn cc vvn dt n2 pp-f dt j-jn pc-acp vvi p-acp pno12 cc vvb a-acp po12 n2.
(18) chapter (DIV2)
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This is the usual way of the Lord.
This is the usual Way of the Lord.
d vbz dt j n1 pp-f dt n1.
(18) chapter (DIV2)
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Nor can it be proved out of the Scripture that any who have arrived at capable years, have ever been called home to Christ any other way than by conviction of sin first.
Nor can it be proved out of the Scripture that any who have arrived At capable Years, have ever been called home to christ any other Way than by conviction of since First.
ccx vmb pn31 vbi vvn av pp-f dt n1 cst d r-crq vhb vvn p-acp j n2, vhb av vbn vvn av-an p-acp np1 d j-jn n1 cs p-acp n1 pp-f n1 ord.
(18) chapter (DIV2)
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It may be with some it hath been in a more secret and gentle way;
It may be with Some it hath been in a more secret and gentle Way;
pn31 vmb vbi p-acp d pn31 vhz vbn p-acp dt av-dc j-jn cc j n1;
(18) chapter (DIV2)
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or it may be the remedy hath been propounded together with the discovery of the malady;
or it may be the remedy hath been propounded together with the discovery of the malady;
cc pn31 vmb vbi dt n1 vhz vbn vvn av p-acp dt n1 pp-f dt n1;
(18) chapter (DIV2)
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4002
so that some have not been able to distinguish of things: yet this doth no way enervate the truth of what we affirm.
so that Some have not been able to distinguish of things: yet this does not Way enervate the truth of what we affirm.
av cst d vhb xx vbn j pc-acp vvi pp-f n2: av d vdz xx n1 j dt n1 pp-f r-crq pns12 vvb.
(18) chapter (DIV2)
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4003
And though we read in Scripture of some that were effectually brought into Christ, whose convictions we read nothing of;
And though we read in Scripture of Some that were effectually brought into christ, whose convictions we read nothing of;
cc cs pns12 vvb p-acp n1 pp-f d cst vbdr av-j vvn p-acp np1, rg-crq n2 pns12 vvb pix pp-f;
(18) chapter (DIV2)
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as Lydia, and Zacheus, &c. yet it doth not therefore follow that they were not convinced of sin before their receiving Christ,
as Lydia, and Zacchaeus, etc. yet it does not Therefore follow that they were not convinced of since before their receiving christ,
c-acp np1, cc np1, av av pn31 vdz xx av vvi cst pns32 vbdr xx vvn pp-f n1 p-acp po32 n-vvg np1,
(18) chapter (DIV2)
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because their convictions are not mentioned.
Because their convictions Are not mentioned.
c-acp po32 n2 vbr xx vvn.
(18) chapter (DIV2)
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4006
It must necessarily be supposed, for that no man can close with Christ without a sight of the need of him;
It must necessarily be supposed, for that no man can close with christ without a sighed of the need of him;
pn31 vmb av-j vbi vvn, c-acp cst dx n1 vmb vvi p-acp np1 p-acp dt n1 pp-f dt n1 pp-f pno31;
(18) chapter (DIV2)
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4007
and no man can see the need of Christ with a sight and sense of sin.
and no man can see the need of christ with a sighed and sense of since.
cc dx n1 vmb vvi dt n1 pp-f np1 p-acp dt n1 cc n1 pp-f n1.
(18) chapter (DIV2)
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4008
They that be whole need not a Physician but the sick. They that be Whole need not a physician but the sick.
pns32 d vbb j-jn vvb xx dt n1 p-acp dt j.
(18) chapter (DIV2)
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4009
And Christ says, he came not to call the righteous but sinners to repentance, that is, sensible sinners. And christ Says, he Come not to call the righteous but Sinners to Repentance, that is, sensible Sinners.
cc np1 vvz, pns31 vvd xx pc-acp vvi dt j p-acp n2 p-acp n1, cst vbz, j n2.
(18) chapter (DIV2)
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4010
This is that which prepares the way of the Lord into the soul, and makes strait in the desart a high way for our God. This is that which prepares the Way of the Lord into the soul, and makes strait in the desert a high Way for our God.
d vbz d r-crq vvz dt n1 pp-f dt n1 p-acp dt n1, cc vvz av-j p-acp dt n1 dt j n1 p-acp po12 n1.
(18) chapter (DIV2)
874
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4011
Here then you have another rule to try your selves by.
Here then you have Another Rule to try your selves by.
av av pn22 vhb j-jn n1 pc-acp vvi po22 n2 p-acp.
(18) chapter (DIV2)
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4012
Have you ever been prepared for a close with Christ by a through conviction of sin? hath the Spirit of the Lord been at work in your hearts? have you ever felt the commandment come with power? have you ever been made to see your selves lost? thus it hath been less or more with all that are brought to take up.
Have you ever been prepared for a close with christ by a through conviction of since? hath the Spirit of the Lord been At work in your hearts? have you ever felt the Commandment come with power? have you ever been made to see your selves lost? thus it hath been less or more with all that Are brought to take up.
vhb pn22 av vbn vvn p-acp dt j p-acp np1 p-acp dt a-acp n1 pp-f n1? vhz dt n1 pp-f dt n1 vbn p-acp n1 p-acp po22 n2? vhb pn22 av vvd dt n1 vvb p-acp n1? vhb pn22 av vbn vvn pc-acp vvi po22 n2 vvn? av pn31 vhz vbn av-dc cc av-dc p-acp d cst vbr vvn pc-acp vvi a-acp.
(18) chapter (DIV2)
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4013
Christs Yoke; conviction of sin must first make us weary of sins Yoke, before ever we can take up Christs Yoke.
Christ Yoke; conviction of since must First make us weary of Sins Yoke, before ever we can take up Christ Yoke.
npg1 vvi; n1 pp-f n1 vmb ord vvi pno12 j pp-f n2 n1, a-acp av pns12 vmb vvi a-acp npg1 vvi.
(18) chapter (DIV2)
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4014
Secondly, Nor is this enough to bring the soul to Christ; but there must be a conviction of righteousness, as well as of sin;Secondly, Nor is this enough to bring the soul to christ; but there must be a conviction of righteousness, as well as of since;
ord, ccx vbz d av-d pc-acp vvi dt n1 p-acp np1; cc-acp a-acp vmb vbi dt n1 pp-f n1, c-acp av c-acp pp-f n1;
(18) chapter (DIV2)
876
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4015
or else the work would be spoiled, and to no purpose, save to bring the soul to despondency.
or Else the work would be spoiled, and to no purpose, save to bring the soul to despondency.
cc av dt n1 vmd vbi vvn, cc p-acp dx n1, vvb pc-acp vvi dt n1 p-acp n1.
(18) chapter (DIV2)
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4016
The spirit would not only be a spirit of bondage but a spirit of despair; and therefore he doth not only convince of sin, but also of righteousness;
The Spirit would not only be a Spirit of bondage but a Spirit of despair; and Therefore he does not only convince of since, but also of righteousness;
dt n1 vmd xx av-j vbi dt n1 pp-f n1 p-acp dt n1 pp-f vvb; cc av pns31 vdz xx av-j vvi pp-f n1, cc-acp av pp-f n1;
(18) chapter (DIV2)
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both of the need the sinner hath of it, and of the fulness of it. First, Of the sinners need of it.
both of the need the sinner hath of it, and of the fullness of it. First, Of the Sinners need of it.
d pp-f dt n1 dt n1 vhz pp-f pn31, cc pp-f dt n1 pp-f pn31. ord, pp-f dt n2 vvb pp-f pn31.
(18) chapter (DIV2)
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4018
And indeed when a man is thus sick, it is easy to shew him the need of a Physician.
And indeed when a man is thus sick, it is easy to show him the need of a physician.
cc av c-crq dt n1 vbz av j, pn31 vbz j pc-acp vvi pno31 dt n1 pp-f dt n1.
(18) chapter (DIV2)
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4019
Only the misery is, we are apt to use wrong remedies. When a disease is desperate we run to such Physicians as are next;
Only the misery is, we Are apt to use wrong remedies. When a disease is desperate we run to such Physicians as Are next;
j dt n1 vbz, pns12 vbr j pc-acp vvi j-jn n2. c-crq dt n1 vbz j pns12 vvb p-acp d n2 c-acp vbr ord;
(18) chapter (DIV2)
877
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4020
like the poor woman with her bloody issue, runs from one Physician to another, and what is she the near? why the issue of her purse was dryed up,
like the poor woman with her bloody issue, runs from one physician to Another, and what is she the near? why the issue of her purse was dried up,
av-j dt j n1 p-acp po31 j n1, vvz p-acp crd n1 p-acp j-jn, cc r-crq vbz pns31 dt j? q-crq dt n1 pp-f po31 n1 vbds vvn a-acp,
(18) chapter (DIV2)
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4021
but not her issue of blood;
but not her issue of blood;
cc-acp xx po31 n1 pp-f n1;
(18) chapter (DIV2)
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4022
she spent all she had upon them, and yet grew worse. And it will always be so in these maladies; she spent all she had upon them, and yet grew Worse. And it will always be so in these maladies;
pns31 vvd d pns31 vhd p-acp pno32, cc av vvd jc. cc pn31 vmb av vbi av p-acp d n2;
(18) chapter (DIV2)
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4023
no created medicine shall avail in that disease, which Christ himself will have the honour of curing.
no created medicine shall avail in that disease, which christ himself will have the honour of curing.
dx j-vvn n1 vmb vvi p-acp d n1, r-crq np1 px31 vmb vhi dt n1 pp-f vvg.
(18) chapter (DIV2)
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4024
And therefore purposes, resolutions, legal repentings, self righteousness, and all self devised means which the sinner is wont to run to for ease in this case, shall be in vain and to no purpose.
And Therefore Purposes, resolutions, Legal repentings, self righteousness, and all self devised means which the sinner is wont to run to for ease in this case, shall be in vain and to no purpose.
cc av n2, n2, j n2-vvg, n1 n1, cc d n1 vvn n2 r-crq dt n1 vbz j pc-acp vvi p-acp p-acp n1 p-acp d n1, vmb vbi p-acp j cc p-acp dx n1.
(18) chapter (DIV2)
877
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4025
This is another degree of the spirits work, whereby all the proud helpers do stoop under him, as it is Job 9.13. he makes him see himself lost, and no help at hand;
This is Another degree of the spirits work, whereby all the proud helpers do stoop under him, as it is Job 9.13. he makes him see himself lost, and no help At hand;
d vbz j-jn n1 pp-f dt n2 vvb, c-crq d dt j n2 vdb vvi p-acp pno31, c-acp pn31 vbz np1 crd. pns31 vvz pno31 vvi px31 vvn, cc dx n1 p-acp n1;
(18) chapter (DIV2)
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4026
that so he may go for help where God hath laid it; I have laid help upon one that is mighty.
that so he may go for help where God hath laid it; I have laid help upon one that is mighty.
cst av pns31 vmb vvi p-acp n1 c-crq np1 vhz vvn pn31; pns11 vhb vvn n1 p-acp pi cst vbz j.
(18) chapter (DIV2)
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4027
And indeed nothing so convinces the soul of the need of Christs righteousness, as the experienced insufficiency and emptiness of all other remedies.
And indeed nothing so convinces the soul of the need of Christ righteousness, as the experienced insufficiency and emptiness of all other remedies.
cc av pix av vvz dt n1 pp-f dt n1 pp-f npg1 n1, c-acp dt j-vvn n1 cc n1 pp-f d j-jn n2.
(18) chapter (DIV2)
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4028
Then shall they know that I am the Lord, when is that? when all her helpers shall be broken, Ezek. 30.8.Then shall they know that I am the Lord, when is that? when all her helpers shall be broken, Ezekiel 30.8.
av vmb pns32 vvi cst pns11 vbm dt n1, c-crq vbz d? c-crq av-d po31 n2 vmb vbi vvn, np1 crd.
(18) chapter (DIV2)
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4029
And for a poor thirsty soul to find all brooks dryed up and failing, oh what would he then give for one draught of this living water?
And for a poor thirsty soul to find all brooks dried up and failing, o what would he then give for one draught of this living water?
cc p-acp dt j j n1 pc-acp vvi d n2 vvd a-acp cc vvg, uh q-crq vmd pns31 av vvi p-acp crd n1 pp-f d j-vvg n1?
(18) chapter (DIV2)
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4030
Secondly, He convinces of the fulness of this righteousness, that there is enough in it to justify and save the vilest of sinners that lay hold of it.
Secondly, He convinces of the fullness of this righteousness, that there is enough in it to justify and save the Vilest of Sinners that lay hold of it.
ord, pns31 vvz pp-f dt n1 pp-f d n1, cst pc-acp vbz av-d p-acp pn31 pc-acp vvi cc vvi dt js pp-f n2 cst vvd n1 pp-f pn31.
(18) chapter (DIV2)
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4031
For it is an infinite righteousness, so that no sin can exceed it; and it is an everlasting righteousness, so that no sin can wast it.
For it is an infinite righteousness, so that no since can exceed it; and it is an everlasting righteousness, so that no since can wast it.
p-acp pn31 vbz dt j n1, av cst dx n1 vmb vvi pn31; cc pn31 vbz dt j n1, av cst dx n1 vmb vvi pn31.
(18) chapter (DIV2)
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4032
And indeed there is nothing becomes a more sutable incouragement to a soul made empty,
And indeed there is nothing becomes a more suitable encouragement to a soul made empty,
cc av pc-acp vbz pix vvz dt av-dc j n1 p-acp dt n1 vvd j,
(18) chapter (DIV2)
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4033
and naked, and stript off all, than to see a fulness of righteousness in a Redeemer.
and naked, and stripped off all, than to see a fullness of righteousness in a Redeemer.
cc j, cc vvn a-acp d, cs pc-acp vvi dt n1 pp-f n1 p-acp dt n1.
(18) chapter (DIV2)
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4034
For that is the first question an undone sinner makes about Christ.
For that is the First question an undone sinner makes about christ.
p-acp d vbz dt ord n1 dt vvn n1 vvz p-acp np1.
(18) chapter (DIV2)
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4035
What is he? what hath he done? what is the virtue of his blood? is he able to save and recover such an undone wretch as I am? justice I dread, but can't satisfy it:
What is he? what hath he done? what is the virtue of his blood? is he able to save and recover such an undone wretch as I am? Justice I dread, but can't satisfy it:
q-crq vbz pns31? q-crq vhz pns31 vdn? q-crq vbz dt n1 pp-f po31 n1? vbz pns31 j pc-acp vvi cc vvi d dt vvn n1 c-acp pns11 vbm? n1 pns11 vvb, cc-acp vmb|pn31 vvb pn31:
(18) chapter (DIV2)
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4036
mercy I need, but can't merit it: I have an unsupportable burden of guilt, but can't remove it:
mercy I need, but can't merit it: I have an unsupportable burden of guilt, but can't remove it:
n1 pns11 vvb, cc-acp vmb|pn31 vvb pn31: pns11 vhb dt j n1 pp-f n1, cc-acp vmb|pn31 vvb pn31:
(18) chapter (DIV2)
879
Page 331
4037
can Christ remove this curse, and make my peace with God? can he be a City of refuge to me from that avenger of blood that pursues me?
can christ remove this curse, and make my peace with God? can he be a city of refuge to me from that avenger of blood that pursues me?
vmb np1 vvi d n1, cc vvb po11 n1 p-acp np1? vmb pns31 vbb dt n1 pp-f n1 p-acp pno11 p-acp d n1 pp-f n1 cst vvz pno11?
(18) chapter (DIV2)
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4038
Now in answer to all these solicitous inquiries of a soul distressed by sin, the spirit convinces of righteousness;
Now in answer to all these solicitous inquiries of a soul distressed by since, the Spirit convinces of righteousness;
av p-acp n1 p-acp d d j n2 pp-f dt n1 vvn p-acp n1, dt n1 vvz pp-f n1;
(18) chapter (DIV2)
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4039
of the infinite fulness and satisfactoriness of it, by an undeniable argument, for that it hath satisfied the infinite justice of God,
of the infinite fullness and satisfactoriness of it, by an undeniable argument, for that it hath satisfied the infinite Justice of God,
pp-f dt j n1 cc n1 pp-f pn31, p-acp dt j n1, c-acp cst pn31 vhz vvn dt j n1 pp-f np1,
(18) chapter (DIV2)
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4040
as appears evidently in this, that he is gone to the Father, and ye see him no more.
as appears evidently in this, that he is gone to the Father, and you see him no more.
c-acp vvz av-j p-acp d, cst pns31 vbz vvn p-acp dt n1, cc pn22 vvb pno31 av-dx av-dc.
(18) chapter (DIV2)
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Page 331
4041
Here then you have another rule to try by;
Here then you have Another Rule to try by;
av av pn22 vhb j-jn n1 pc-acp vvi p-acp;
(18) chapter (DIV2)
881
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4042
they that have taken up the Yoke of Christ, are such as have been made to see the need of the righteousness of Christ.
they that have taken up the Yoke of christ, Are such as have been made to see the need of the righteousness of christ.
pns32 d vhb vvn a-acp dt vvb pp-f np1, vbr d c-acp vhb vbn vvn pc-acp vvi dt n1 pp-f dt n1 pp-f np1.
(18) chapter (DIV2)
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4043
That this, and none but this can stead the soul.
That this, and none but this can stead the soul.
cst d, cc pix p-acp d vmb vvi dt n1.
(18) chapter (DIV2)
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4044
Now pray consider, have you that are young ever been convinced of righteousness? may be you have been convinced of sin;
Now pray Consider, have you that Are young ever been convinced of righteousness? may be you have been convinced of since;
av vvb vvi, vhb pn22 d vbr j av vbi vvn pp-f n1? vmb vbi pn22 vhb vbn vvn pp-f n1;
(18) chapter (DIV2)
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Page 332
4045
alas, what is that without this? you have felt the wound, but have found no plaister:
alas, what is that without this? you have felt the wound, but have found no plaster:
uh, q-crq vbz d p-acp d? pn22 vhb vvn dt n1, cc-acp vhb vvn dx n1:
(18) chapter (DIV2)
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Page 332
4046
and however you have skinned it, it is far from healing.
and however you have skinned it, it is Far from healing.
cc c-acp pn22 vhb vvn pn31, pn31 vbz av-j p-acp vvg.
(18) chapter (DIV2)
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Page 332
4047
Have you ever been made to see the need, the fulness of Christs righteousness? that your all as to life and hope lies there? that this righteousness hath fulfilled the law of God for you? that this righteousness hath satisfyed the justice of God which you could never have done? that this righteousness hath not only redeemed you from Hell,
Have you ever been made to see the need, the fullness of Christ righteousness? that your all as to life and hope lies there? that this righteousness hath fulfilled the law of God for you? that this righteousness hath satisfied the Justice of God which you could never have done? that this righteousness hath not only redeemed you from Hell,
vhb pn22 av vbn vvn pc-acp vvi dt n1, dt n1 pp-f npg1 n1? cst po22 d c-acp p-acp n1 cc n1 vvz a-acp? cst d n1 vhz vvn dt n1 pp-f np1 p-acp pn22? cst d n1 vhz vvn dt n1 pp-f np1 r-crq pn22 vmd av-x vhi vdn? cst d n1 vhz xx av-j vvn pn22 p-acp n1,
(18) chapter (DIV2)
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Page 332
4048
but hath purchased for you all Grace and Glory;
but hath purchased for you all Grace and Glory;
cc-acp vhz vvn p-acp pn22 d n1 cc n1;
(18) chapter (DIV2)
882
Page 332
4049
Grace here and Glory in Heaven? and that this is the righteousness you must be found in,
Grace Here and Glory in Heaven? and that this is the righteousness you must be found in,
vvb av cc n1 p-acp n1? cc cst d vbz dt n1 pn22 vmb vbi vvn p-acp,
(18) chapter (DIV2)
882
Page 332
4050
if ever you are taken into favour with God? this is the true notion of being convinced of righteousness. Now what do you experience of this work of the spirit? for let me tell you, it is not enough to be convinced of sin, but it must be of righteousness also:
if ever you Are taken into favour with God? this is the true notion of being convinced of righteousness. Now what do you experience of this work of the Spirit? for let me tell you, it is not enough to be convinced of since, but it must be of righteousness also:
cs av pn22 vbr vvn p-acp n1 p-acp np1? d vbz dt j n1 pp-f vbg vvd pp-f n1. av q-crq vdb pn22 n1 pp-f d n1 pp-f dt n1? p-acp vvb pno11 vvi pn22, pn31 vbz xx av-d pc-acp vbi vvn pp-f n1, p-acp pn31 vmb vbi pp-f n1 av:
(18) chapter (DIV2)
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4051
this is as needful as that to bring you to Christ.
this is as needful as that to bring you to christ.
d vbz a-acp j c-acp d pc-acp vvi pn22 p-acp np1.
(18) chapter (DIV2)
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4052
Many are convinced of sin, and what do they under such convictions? why they betake themselves to repentings,
Many Are convinced of since, and what do they under such convictions? why they betake themselves to repentings,
av-d vbr vvn pp-f n1, cc q-crq vdb pns32 p-acp d n2? c-crq pns32 vvb px32 pc-acp n2-vvg,
(18) chapter (DIV2)
882
Page 332
4053
and hearing, and praying, and reforming, and then think the wound is healed, and their state safe. Ah poor creatures!
and hearing, and praying, and reforming, and then think the wound is healed, and their state safe. Ah poor creatures!
cc vvg, cc vvg, cc vvg, cc av vvb dt n1 vbz vvn, cc po32 n1 j. uh j n2!
(18) chapter (DIV2)
882
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4054
this (though good in its designed and appointed use) if this be all they have to trust to, it is as surely a way of perishing as any other.
this (though good in its designed and appointed use) if this be all they have to trust to, it is as surely a Way of perishing as any other.
d (cs j p-acp po31 vvn cc vvn n1) cs d vbb d pns32 vhb pc-acp vvi p-acp, pn31 vbz p-acp av-j dt n1 pp-f vvg c-acp d n-jn.
(18) chapter (DIV2)
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4055
Why then do so many betake themselves to this way, and rest in it? alas it is because they never were convinced of righteousness; and they that were never convinced of the righteousness of Christ, never yet took up the Yoke of Christ.
Why then do so many betake themselves to this Way, and rest in it? alas it is Because they never were convinced of righteousness; and they that were never convinced of the righteousness of christ, never yet took up the Yoke of christ.
uh-crq av vdb av d vvb px32 p-acp d n1, cc n1 p-acp pn31? uh pn31 vbz c-acp pns32 av-x vbdr vvn pp-f n1; cc pns32 cst vbdr av-x vvn pp-f dt n1 pp-f np1, av-x av vvd a-acp dt vvb pp-f np1.
(18) chapter (DIV2)
882
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4056
Thirdly, Nor is this enough to bring the soul into subjection to Christ, to convince it of sin, and then of righteousness; but it must be convinced of judgment too.Thirdly, Nor is this enough to bring the soul into subjection to christ, to convince it of since, and then of righteousness; but it must be convinced of judgement too.
ord, ccx vbz d av-d pc-acp vvi dt n1 p-acp n1 p-acp np1, pc-acp vvi pn31 pp-f n1, cc av pp-f n1; p-acp pn31 vmb vbi vvn pp-f n1 av.
(18) chapter (DIV2)
883
Page 333
4057
What is that you'l say? not to meddle with the various senses that others give of it.
What is that You'll say? not to meddle with the various Senses that Others give of it.
q-crq vbz cst pn22|vmb vvi? xx pc-acp vvi p-acp dt j n2 cst n2-jn vvb pp-f pn31.
(18) chapter (DIV2)
883
Page 333
4058
By judgment here I understand the work of grace and sanctification in the Believer.
By judgement Here I understand the work of grace and sanctification in the Believer.
p-acp n1 av pns11 vvb dt n1 pp-f n1 cc n1 p-acp dt n1.
(18) chapter (DIV2)
883
Page 333
4059
And indeed I see not how any other of those senses that are commonly put upon it can so well agree with it as this:
And indeed I see not how any other of those Senses that Are commonly put upon it can so well agree with it as this:
cc av pns11 vvb xx c-crq d n-jn pp-f d n2 cst vbr av-j vvn p-acp pn31 vmb av av vvi p-acp pn31 p-acp d:
(18) chapter (DIV2)
883
Page 333
4060
for the office of the spirit here is to carry on the work of conviction so as to put honour upon Jesus Christ in all his offices.
for the office of the Spirit Here is to carry on the work of conviction so as to put honour upon jesus christ in all his Offices.
c-acp dt n1 pp-f dt n1 av vbz pc-acp vvi p-acp dt n1 pp-f n1 av c-acp pc-acp vvi n1 p-acp np1 np1 p-acp d po31 n2.
(18) chapter (DIV2)
883
Page 333
4061
In convincing of sin he puts honour upon him as a Prophet; in convincing of righteousness he puts honour upon him as a Priest dying for sin;
In convincing of since he puts honour upon him as a Prophet; in convincing of righteousness he puts honour upon him as a Priest dying for since;
p-acp vvg pp-f n1 pns31 vvz n1 p-acp pno31 p-acp dt n1; p-acp vvg pp-f n1 pns31 vvz n1 p-acp pno31 p-acp dt n1 vvg p-acp n1;
(18) chapter (DIV2)
883
Page 333
4062
and in convincing of judgment ▪ he puts honour upon him as a King renewing and working Grace in the heart.
and in convincing of judgement ▪ he puts honour upon him as a King renewing and working Grace in the heart.
cc p-acp vvg pp-f n1 ▪ pns31 vvz n1 p-acp pno31 p-acp dt n1 vvg cc vvg n1 p-acp dt n1.
(18) chapter (DIV2)
883
Page 333
4063
And the Holy Ghost uses the same word in the same sense elsewhere. As in Matt. 12.20. A bruised reed shall he not break, and smoaking flax shall he not quench, till he send forth judgment to victory, till the work of sanctification be prevalent over all lusts and corruptions.
And the Holy Ghost uses the same word in the same sense elsewhere. As in Matt. 12.20. A Bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement to victory, till the work of sanctification be prevalent over all Lustiest and corruptions.
cc dt j n1 vvz dt d n1 p-acp dt d n1 av. p-acp p-acp np1 crd. dt j-vvn n1 vmb pns31 xx vvi, cc j-vvg n1 vmb pns31 xx vvi, c-acp pns31 vvb av n1 p-acp n1, p-acp dt n1 pp-f n1 vbb j p-acp d n2 cc n2.
(18) chapter (DIV2)
883
Page 333
4064
So that by judgment the work of sanctification is intended;
So that by judgement the work of sanctification is intended;
av cst p-acp n1 dt n1 pp-f n1 vbz vvn;
(18) chapter (DIV2)
883
Page 333
4065
and the following words clear it, for then the Prince of this world is judged ▪ And indeed there is as great need of conviction of judgment as there is either of sin or righteousness: for if a man be not convinced of sin, he will never be weary of it:
and the following words clear it, for then the Prince of this world is judged ▪ And indeed there is as great need of conviction of judgement as there is either of sin or righteousness: for if a man be not convinced of since, he will never be weary of it:
cc dt j-vvg n2 vvi pn31, c-acp av dt n1 pp-f d n1 vbz vvn ▪ cc av pc-acp vbz p-acp j n1 pp-f n1 pp-f n1 a-acp pc-acp vbz d pp-f vvb cc n1: c-acp cs dt n1 vbb xx vvn pp-f n1, pns31 vmb av-x vbi j pp-f pn31:
(18) chapter (DIV2)
883
Page 334
4066
if he be not convinced of righteousness, he will never seek it: and if he be not convinced of holiness, he will never labour after it.
if he be not convinced of righteousness, he will never seek it: and if he be not convinced of holiness, he will never labour After it.
cs pns31 vbb xx vvn pp-f n1, pns31 vmb av-x vvi pn31: cc cs pns31 vbb xx vvn pp-f n1, pns31 vmb av-x vvi p-acp pn31.
(18) chapter (DIV2)
883
Page 334
4067
When once a man is convinced of righteousness, the next work is believing in Christ:
When once a man is convinced of righteousness, the next work is believing in christ:
c-crq a-acp dt n1 vbz vvn pp-f n1, dt ord n1 vbz vvg p-acp np1:
(18) chapter (DIV2)
883
Page 334
4068
and when once he is convinced of holiness, the next work is taking up the Yoke of Christ.
and when once he is convinced of holiness, the next work is taking up the Yoke of christ.
cc c-crq a-acp pns31 vbz vvn pp-f n1, dt ord n1 vbz vvg a-acp dt vvb pp-f np1.
(18) chapter (DIV2)
883
Page 334
4069
And therefore whereever any soul is brought to take up the Yoke of Christ, it is the fruit of the spirits work convincing of the necessity of holiness.
And Therefore wherever any soul is brought to take up the Yoke of christ, it is the fruit of the spirits work convincing of the necessity of holiness.
cc av c-crq d n1 vbz vvn pc-acp vvi a-acp dt vvb pp-f np1, pn31 vbz dt n1 pp-f dt n2 vvb vvg pp-f dt n1 pp-f n1.
(18) chapter (DIV2)
883
Page 334
4070
So then here is another rule of tryal.
So then Here is Another Rule of trial.
av av av vbz j-jn n1 pp-f n1.
(18) chapter (DIV2)
884
Page 334
4071
They that have taken up the Yoke of Christ, are such as have been made to see a necessity of holiness as well as of righteousness.
They that have taken up the Yoke of christ, Are such as have been made to see a necessity of holiness as well as of righteousness.
pns32 cst vhb vvn a-acp dt vvb pp-f np1, vbr d c-acp vhb vbn vvn pc-acp vvi dt n1 pp-f n1 c-acp av c-acp pp-f n1.
(18) chapter (DIV2)
884
Page 334
4072
That it is not enough to be pardoned, and to have their persons accepted; but they must be changed, their natures renewed.
That it is not enough to be pardoned, and to have their Persons accepted; but they must be changed, their nature's renewed.
cst pn31 vbz xx av-d pc-acp vbi vvn, cc pc-acp vhi po32 n2 vvn; cc-acp pns32 vmb vbi vvn, po32 n2 vvn.
(18) chapter (DIV2)
884
Page 334
4073
Indeed no man will take up Christs Yoke without such a conviction as this. Convince him of righteousness, and then he will seek to be saved by Christ;
Indeed no man will take up Christ Yoke without such a conviction as this. Convince him of righteousness, and then he will seek to be saved by christ;
np1 dx n1 vmb vvi a-acp npg1 vvb p-acp d dt n1 c-acp d. vvi pno31 pp-f n1, cc av pns31 vmb vvi pc-acp vbi vvn p-acp np1;
(18) chapter (DIV2)
884
Page 334
4074
but if he be not convinced of the necessity of holiness, he will never be brought to obey Christ.
but if he be not convinced of the necessity of holiness, he will never be brought to obey christ.
cc-acp cs pns31 vbb xx vvn pp-f dt n1 pp-f n1, pns31 vmb av-x vbi vvn pc-acp vvi np1.
(18) chapter (DIV2)
884
Page 334
4075
Many a man is convinced of sin, and yet not convinced of righteousness; that man never comes to Christ.
Many a man is convinced of since, and yet not convinced of righteousness; that man never comes to christ.
d dt n1 vbz vvn pp-f n1, cc av xx vvn pp-f n1; cst n1 av-x vvz p-acp np1.
(18) chapter (DIV2)
885
Page 334
4076
And many are convinced of sin, and of righteousness, and yet are not convinced of judgment; these see the need of the blood of Christ to take away guilt,
And many Are convinced of since, and of righteousness, and yet Are not convinced of judgement; these see the need of the blood of christ to take away guilt,
cc d vbr vvn pp-f n1, cc pp-f n1, cc av vbr xx vvn pp-f n1; d vvb dt n1 pp-f dt n1 pp-f np1 pc-acp vvi av n1,
(18) chapter (DIV2)
885
Page 334
4077
but they see no need of the Grace of Christ to renew their hearts; and these will never take up the Yoke of Christ.
but they see no need of the Grace of christ to renew their hearts; and these will never take up the Yoke of christ.
cc-acp pns32 vvb dx n1 pp-f dt n1 pp-f np1 pc-acp vvi po32 n2; cc d vmb av-x vvi a-acp dt vvb pp-f np1.
(18) chapter (DIV2)
885
Page 334
4078
But when the spirit of the Lord carries on the work to a through conviction, both of sin, and of righteousness, and of judgment, then it is that the soul is made willing to take up the Yoke of Christ.
But when the Spirit of the Lord carries on the work to a through conviction, both of since, and of righteousness, and of judgement, then it is that the soul is made willing to take up the Yoke of christ.
p-acp c-crq dt n1 pp-f dt n1 vvz p-acp dt n1 p-acp dt p-acp n1, d pp-f n1, cc pp-f n1, cc pp-f n1, av pn31 vbz d dt n1 vbz vvn j pc-acp vvi a-acp dt vvb pp-f np1.
(18) chapter (DIV2)
885
Page 335
4079
And this brings me to the third preparatory work, whereby a man is fitted to take up this Yoke.
And this brings me to the third preparatory work, whereby a man is fitted to take up this Yoke.
cc d vvz pno11 p-acp dt ord n1 n1, c-crq dt n1 vbz vvn pc-acp vvi a-acp d n1.
(18) chapter (DIV2)
885
Page 335
4080
3. The third thing is the inclining the will. There can be no taking up the Yoke of Christ till this be done:
3. The third thing is the inclining the will. There can be no taking up the Yoke of christ till this be done:
crd dt ord n1 vbz dt vvg dt n1. pc-acp vmb vbi dx vvg a-acp dt vvb pp-f np1 p-acp d vbb vdn:
(18) chapter (DIV2)
886
Page 335
4081
for wherein lies our subjection to Christ? but in a consent of will to take him for our Lord as well as our Saviour;
for wherein lies our subjection to christ? but in a consent of will to take him for our Lord as well as our Saviour;
c-acp c-crq vvz po12 n1 p-acp np1? cc-acp p-acp dt n1 pp-f n1 pc-acp vvi pno31 p-acp po12 n1 c-acp av c-acp po12 n1;
(18) chapter (DIV2)
886
Page 335
4082
and yielding a ready obedience to his laws, as well as relying on his merits.
and yielding a ready Obedience to his laws, as well as relying on his merits.
cc vvg dt j n1 p-acp po31 n2, c-acp av c-acp vvg p-acp po31 n2.
(18) chapter (DIV2)
886
Page 335
4083
And herein the most difficult part of conversion lies, to bring the will to a free subjection to Jesus Christ.
And herein the most difficult part of conversion lies, to bring the will to a free subjection to jesus christ.
cc av dt av-ds j n1 pp-f n1 vvz, pc-acp vvi dt n1 p-acp dt j n1 p-acp np1 np1.
(18) chapter (DIV2)
886
Page 335
4084
There is no part so vitiated and corrupted by the fall as the will.
There is no part so vitiated and corrupted by the fallen as the will.
pc-acp vbz dx n1 av vvd cc vvn p-acp dt n1 p-acp dt n1.
(18) chapter (DIV2)
886
Page 335
4085
The blindness of the mind, the stupidness of the conscience is not so great as the obstinacy and rebellion of the will.
The blindness of the mind, the stupidness of the conscience is not so great as the obstinacy and rebellion of the will.
dt n1 pp-f dt n1, dt n1 pp-f dt n1 vbz xx av j c-acp dt n1 cc n1 pp-f dt n1.
(18) chapter (DIV2)
886
Page 335
4086
By nature we are willingly subject to no Law but the Law of the members; to no will but the will of the flesh.
By nature we Are willingly Subject to no Law but the Law of the members; to no will but the will of the Flesh.
p-acp n1 pns12 vbr av-j j-jn p-acp dx n1 p-acp dt n1 pp-f dt n2; p-acp dx n1 p-acp dt n1 pp-f dt n1.
(18) chapter (DIV2)
886
Page 335
4087
Israel would none of me, Psal. 81.11. NONLATINALPHABET had no will to me; We will not have this man to reign over us, Luk. 19.14. Ye will not come to me that ye might have life, John 5.40. It is not subject to the Law of God, nor indeed can be, Rom. 8.7.Israel would none of me, Psalm 81.11. had no will to me; We will not have this man to Reign over us, Luk. 19.14. You will not come to me that you might have life, John 5.40. It is not Subject to the Law of God, nor indeed can be, Rom. 8.7.
np1 vmd pi pp-f pno11, np1 crd. vhd dx n1 p-acp pno11; pns12 vmb xx vhi d n1 pc-acp vvi p-acp pno12, np1 crd. pn22 vmb xx vvi p-acp pno11 cst pn22 vmd vhi n1, np1 crd. pn31 vbz xx j-jn p-acp dt n1 pp-f np1, ccx av vmb vbi, np1 crd.
(18) chapter (DIV2)
886
Page 335
4088
There is that enmity and opposition, that reluctancy and stoutness of spirit against Christ and his ways, such proneness to evil,
There is that enmity and opposition, that reluctancy and stoutness of Spirit against christ and his ways, such proneness to evil,
pc-acp vbz d n1 cc n1, cst n1 cc n1 pp-f n1 p-acp np1 cc po31 n2, d n1 p-acp j-jn,
(18) chapter (DIV2)
886
Page 335
4089
and aversness to good, such strong prejudices, such deep reasonings, such solicitations of Satan, such downright rebellion, that a voluntary subjection to Christ is an impossible thing, till God puts forth the all conquering arm of his power,
and averseness to good, such strong prejudices, such deep reasonings, such solicitations of Satan, such downright rebellion, that a voluntary subjection to christ is an impossible thing, till God puts forth the all conquering arm of his power,
cc n1 p-acp j, d j n2, d j-jn n2-vvg, d n2 pp-f np1, d j n1, cst dt j-jn n1 p-acp np1 vbz dt j n1, p-acp np1 vvz av dt d j-vvg n1 pp-f po31 n1,
(18) chapter (DIV2)
886
Page 336
4090
and subdues the soul to himself.
and subdues the soul to himself.
cc vvz dt n1 p-acp px31.
(18) chapter (DIV2)
886
Page 336
4091
So desperately bent is the heart of every natural man against Christ, and so strongly under the impulsion of indwelling lust to vitious practices, that neither the promises of life and salvation can allure it,
So desperately bent is the heart of every natural man against christ, and so strongly under the impulsion of indwelling lust to vicious practices, that neither the promises of life and salvation can allure it,
av av-j vvn vbz dt n1 pp-f d j n1 p-acp np1, cc av av-j p-acp dt n1 pp-f j-vvg n1 p-acp j n2, cst dx dt n2 pp-f n1 cc n1 vmb vvi pn31,
(18) chapter (DIV2)
887
Page 336
4092
nor the threatenings of Hell and Damnation deter it:
nor the threatenings of Hell and Damnation deter it:
ccx dt n2-vvg pp-f n1 cc n1 vvi pn31:
(18) chapter (DIV2)
887
Page 336
4093
no fear, nor hope, no danger, nor reward can stop it till an Almighty power do it.
no Fear, nor hope, no danger, nor reward can stop it till an Almighty power do it.
dx n1, ccx n1, dx n1, ccx n1 vmb vvi pn31 p-acp dt j-jn n1 vdb pn31.
(18) chapter (DIV2)
887
Page 336
4094
And therefore to talk of moral suasions as sufficient to subdue and bring the will over to Christ, is an idle dream of such as either never felt the day of Christs power in their own souls,
And Therefore to talk of moral suasions as sufficient to subdue and bring the will over to christ, is an idle dream of such as either never felt the day of Christ power in their own Souls,
cc av pc-acp vvi pp-f j n2 p-acp j pc-acp vvi cc vvi dt n1 a-acp p-acp np1, vbz dt j n1 pp-f d c-acp d av-x vvd dt n1 pp-f npg1 n1 p-acp po32 d n2,
(18) chapter (DIV2)
887
Page 336
4095
or else contradict their own experiences.
or Else contradict their own experiences.
cc av vvi po32 d n2.
(18) chapter (DIV2)
887
Page 336
4096
There is no power can reach to pull a man out of the hands of his sin,
There is no power can reach to pull a man out of the hands of his since,
pc-acp vbz dx n1 vmb vvi pc-acp vvi dt n1 av pp-f dt n2 pp-f po31 n1,
(18) chapter (DIV2)
887
Page 336
4097
but the power of the spirit of God. As no man can convert himself, so no means can reach to do it;
but the power of the Spirit of God. As no man can convert himself, so no means can reach to do it;
cc-acp dt n1 pp-f dt n1 pp-f np1. p-acp dx n1 vmb vvi px31, av dx n2 vmb vvi pc-acp vdi pn31;
(18) chapter (DIV2)
887
Page 336
4098
by the same reason that any one man perisheth in the enmity of his will to Christ and holiness, all men would if left to themselves;
by the same reason that any one man Perishes in the enmity of his will to christ and holiness, all men would if left to themselves;
p-acp dt d n1 cst d crd n1 vvz p-acp dt n1 pp-f po31 n1 p-acp np1 cc n1, d n2 vmd cs vvn p-acp px32;
(18) chapter (DIV2)
887
Page 336
4099
because there is the same original enmity to the things of God in all as there is in any.
Because there is the same original enmity to the things of God in all as there is in any.
c-acp pc-acp vbz dt d j-jn n1 p-acp dt n2 pp-f np1 p-acp d c-acp pc-acp vbz p-acp d.
(18) chapter (DIV2)
887
Page 336
4100
And therefore the government of Christ in the soul is not by choice and consent first had, but by power and conquest.
And Therefore the government of christ in the soul is not by choice and consent First had, but by power and conquest.
cc av dt n1 pp-f np1 p-acp dt n1 vbz xx p-acp n1 cc n1 ord vhn, cc-acp p-acp n1 cc n1.
(18) chapter (DIV2)
888
Page 336
4101
As it was with Israel, God promiseth them the land of Canaan for a possession;
As it was with Israel, God promises them the land of Canaan for a possession;
p-acp pn31 vbds p-acp np1, np1 vvz pno32 dt n1 pp-f np1 p-acp dt n1;
(18) chapter (DIV2)
888
Page 336
4102
but it was not a land uninhabited, that they might go and possess at pleasure, without any more to do;
but it was not a land uninhabited, that they might go and possess At pleasure, without any more to do;
cc-acp pn31 vbds xx dt n1 j, cst pns32 vmd vvi cc vvi p-acp n1, p-acp d dc pc-acp vdi;
(18) chapter (DIV2)
888
Page 336
4103
no, but the Canaanites and the sons of Anak dwelt there, and had it in possession;
no, but the Canaanites and the Sons of Anak dwelled there, and had it in possession;
uh-dx, cc-acp dt np2 cc dt n2 pp-f np1 vvd a-acp, cc vhd pn31 p-acp n1;
(18) chapter (DIV2)
888
Page 336
4104
and therefore if they will have it, they must fight their way into it.
and Therefore if they will have it, they must fight their Way into it.
cc av cs pns32 vmb vhi pn31, pns32 vmb vvi po32 n1 p-acp pn31.
(18) chapter (DIV2)
888
Page 336
4105
Thus it is here, the elect are Christs by donation, given to him by the Father;
Thus it is Here, the elect Are Christ by donation, given to him by the Father;
av pn31 vbz av, dt n-vvn vbr npg1 p-acp n1, vvn p-acp pno31 p-acp dt n1;
(18) chapter (DIV2)
888
Page 336
4106
and his by right of Redemption, for he dyed for them, and bought them with a price;
and his by right of Redemption, for he died for them, and bought them with a price;
cc po31 p-acp j-jn pp-f n1, c-acp pns31 vvd p-acp pno32, cc vvd pno32 p-acp dt n1;
(18) chapter (DIV2)
888
Page 337
4107
but yet Satan hath the possession, and by the power of sin and lust detaineth Christs right; but yet Satan hath the possession, and by the power of since and lust detaineth Christ right;
p-acp av np1 vhz dt n1, cc p-acp dt n1 pp-f n1 cc n1 vvz npg1 n-jn;
(18) chapter (DIV2)
888
Page 337
4108
So that if Christ will be possessed of his right, it must be by conquest. And therefore his first entrance into the heart is by way of victory.
So that if christ will be possessed of his right, it must be by conquest. And Therefore his First Entrance into the heart is by Way of victory.
av cst cs np1 vmb vbi vvn pp-f po31 n-jn, pn31 vmb vbi p-acp n1. cc av po31 ord n1 p-acp dt n1 vbz p-acp n1 pp-f n1.
(18) chapter (DIV2)
888
Page 337
4109
Hence ye read of one sitting upon a white horse, with a Bow, and a Crown,
Hence you read of one sitting upon a white horse, with a Bow, and a Crown,
av pn22 vvb pp-f crd vvg p-acp dt j-jn n1, p-acp dt n1, cc dt n1,
(18) chapter (DIV2)
888
Page 337
4110
and he went forth conquering, and to conquer. Rev. 6.2. This is the Lord Christ. He is said to sit upon a white horse. ] a horse betokens war:and he went forth conquering, and to conquer. Rev. 6.2. This is the Lord christ. He is said to fit upon a white horse. ] a horse betokens war:
cc pns31 vvd av j-vvg, cc pc-acp vvi. n1 crd. d vbz dt n1 np1. pns31 vbz vvn pc-acp vvi p-acp dt j-jn n1. ] dt n1 vvz n1:
(18) chapter (DIV2)
888
Page 337
4111
a white horse, betokens victory and triumph.a white horse, betokens victory and triumph.
dt j-jn n1, vvz n1 cc n1.
(18) chapter (DIV2)
888
Page 337
4112
And he is said to have a Bow and a Crown, ] the Bow is an instrument of war;
And he is said to have a Bow and a Crown, ] the Bow is an Instrument of war;
cc pns31 vbz vvn pc-acp vhi dt n1 cc dt n1, ] dt vvb vbz dt n1 pp-f n1;
(18) chapter (DIV2)
888
Page 337
4113
the Crown is a token of Government.
the Crown is a token of Government.
dt vvb vbz dt n1 pp-f n1.
(18) chapter (DIV2)
888
Page 337
4114
The Bow stands before the Crown, to shew us that where-ever Christ reigns in any heart, it is by conquest and victory first obtained;
The Bow Stands before the Crown, to show us that wherever christ reigns in any heart, it is by conquest and victory First obtained;
dt vvb vvz p-acp dt n1, pc-acp vvi pno12 d j np1 vvz p-acp d n1, pn31 vbz p-acp n1 cc n1 ord vvd;
(18) chapter (DIV2)
888
Page 337
4115
The Bow makes way to the Crown. Every Soul is first a Captive to Christ, before it is a Subject.
The Bow makes Way to the Crown. Every Soul is First a Captive to christ, before it is a Subject.
dt vvb vvz n1 p-acp dt n1. d n1 vbz ord dt j-jn p-acp np1, c-acp pn31 vbz dt j-jn.
(18) chapter (DIV2)
888
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4116
Bringing into captivity every thought, to the obedience of Christ. 2 Cor. 10.5. VVe never submit to his Scepter, till we are first overcome by his power.Bringing into captivity every Thought, to the Obedience of christ. 2 Cor. 10.5. We never submit to his Sceptre, till we Are First overcome by his power.
vvg p-acp n1 d n1, p-acp dt n1 pp-f np1. crd np1 crd. pns12 av-x vvb p-acp po31 n1, c-acp pns12 vbr ord vvn p-acp po31 n1.
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They shall be a willing people in the day of thy power. Psal. 110.3. It is a mighty power that brings the sinner to a submission and resignedness of will to Christ.They shall be a willing people in the day of thy power. Psalm 110.3. It is a mighty power that brings the sinner to a submission and resignedness of will to christ.
pns32 vmb vbi dt j n1 p-acp dt n1 pp-f po21 n1. np1 crd. pn31 vbz dt j n1 cst vvz dt n1 p-acp dt n1 cc n1 pp-f n1 p-acp np1.
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The Soul is first Captivated by his power, and then freely submits to his termes.
The Soul is First Captivated by his power, and then freely submits to his terms.
dt n1 vbz ord vvn p-acp po31 n1, cc av av-j vvz p-acp po31 n2.
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This Royal Fort of the will is never yielded up, nor the everlasting doors of the heart set open for the King of glory to come in, till his power makes way for his presence:
This Royal Fort of the will is never yielded up, nor the everlasting doors of the heart Set open for the King of glory to come in, till his power makes Way for his presence:
d j n1 pp-f dt n1 vbz av-x vvn a-acp, ccx dt j n2 pp-f dt n1 vvd j p-acp dt n1 pp-f n1 pc-acp vvi p-acp, c-acp po31 n1 vvz n1 p-acp po31 n1:
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and therefore this King of glory is said to be The Lord strong and mighty, the Lord mighty in battel. Psal. 24.8.
and Therefore this King of glory is said to be The Lord strong and mighty, the Lord mighty in battle. Psalm 24.8.
cc av d n1 pp-f n1 vbz vvn pc-acp vbi dt n1 j cc j, dt n1 j p-acp n1. np1 crd.
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It is his mightiness makes him appear glorious. We should never own him, nor open to him as King of glory,
It is his mightiness makes him appear glorious. We should never own him, nor open to him as King of glory,
pn31 vbz po31 n1 vvz pno31 vvi j. pns12 vmd av-x vvi pno31, ccx vvi p-acp pno31 p-acp n1 pp-f n1,
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if we did not feel his might by way of victory.
if we did not feel his might by Way of victory.
cs pns12 vdd xx vvi po31 n1 p-acp n1 pp-f n1.
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He alwayes first makes his entrance as the Lord strong and mighty, and then the everlasting doors are set open to him to come in as King of glory.
He always First makes his Entrance as the Lord strong and mighty, and then the everlasting doors Are Set open to him to come in as King of glory.
pns31 av ord vvz po31 n1 c-acp dt n1 j cc j, cc av dt j n2 vbr vvn j p-acp pno31 pc-acp vvi p-acp c-acp n1 pp-f n1.
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So that it is manifest that the Government of Christ in the heart is first by way of conquest.
So that it is manifest that the Government of christ in the heart is First by Way of conquest.
av cst pn31 vbz j cst dt n1 pp-f np1 p-acp dt n1 vbz ord p-acp n1 pp-f n1.
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Not that this is done by any violent compulsion (it implies a contradiction that the will can be compelled) but by a supernatural power sweetly attemper'd, in its manner of working, to the nature and disposition of the will;
Not that this is done by any violent compulsion (it Implies a contradiction that the will can be compelled) but by a supernatural power sweetly attempered, in its manner of working, to the nature and disposition of the will;
xx cst d vbz vdn p-acp d j n1 (pn31 vvz dt n1 cst dt n1 vmb vbi vvn) cc-acp p-acp dt j n1 av-j vvd, p-acp po31 n1 pp-f vvg, p-acp dt n1 cc n1 pp-f dt n1;
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whereby the obstinacy is cured, the enmity taken away, and the will brought over to a free submission to Jesus Christ.
whereby the obstinacy is cured, the enmity taken away, and the will brought over to a free submission to jesus christ.
c-crq dt n1 vbz vvn, dt n1 vvn av, cc dt n1 vvd a-acp p-acp dt j n1 p-acp np1 np1.
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Thus God works in us to will. So that it is an act of omnipotent Grace in regard of God;
Thus God works in us to will. So that it is an act of omnipotent Grace in regard of God;
av np1 vvz p-acp pno12 pc-acp vmb. av cst pn31 vbz dt n1 pp-f j n1 p-acp n1 pp-f np1;
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and yet the will hath still the dominion of its own act.
and yet the will hath still the dominion of its own act.
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It is not forcibly compelled, but worketh by a self-motion, to that to which it is actuated by the power of Divine Grace.
It is not forcibly compelled, but works by a self-motion, to that to which it is actuated by the power of Divine Grace.
pn31 vbz xx av-j vvn, cc-acp vvz p-acp dt n1, p-acp cst p-acp r-crq pn31 vbz vvn p-acp dt n1 pp-f j-jn n1.
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And when the mind is thus savingly inlightened, and the Conscience effectually convinced, and the will by the powerful quickening of God sweetly framed for a full conformity and obedience to the divine will,
And when the mind is thus savingly enlightened, and the Conscience effectually convinced, and the will by the powerful quickening of God sweetly framed for a full conformity and Obedience to the divine will,
cc c-crq dt n1 vbz av av-vvg vvn, cc dt n1 av-j vvd, cc dt n1 p-acp dt j n-vvg pp-f np1 av-j vvd p-acp dt j n1 cc n1 p-acp dt j-jn n1,
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then is a man throughly prepared and fitted to take up the yoke of Christ. And this is one way by which you may make a judgment in this matter.
then is a man thoroughly prepared and fitted to take up the yoke of christ. And this is one Way by which you may make a judgement in this matter.
av vbz dt n1 av-j vvn cc vvn pc-acp vvi a-acp dt vvb pp-f np1. cc d vbz crd n1 p-acp r-crq pn22 vmb vvi dt n1 p-acp d n1.
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If the mind hath been savingly inlightened.
If the mind hath been savingly enlightened.
cs dt n1 vhz vbn av-vvg vvn.
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If the Conscience hath been effectually convinced of sin, of righteousness, and of judgment. And if the will, by a powerful touch of God, hath been throughly subdued to the Divine Will,
If the Conscience hath been effectually convinced of since, of righteousness, and of judgement. And if the will, by a powerful touch of God, hath been thoroughly subdued to the Divine Will,
cs dt n1 vhz vbn av-j vvn pp-f n1, pp-f n1, cc pp-f n1. cc cs dt n1, p-acp dt j n1 pp-f np1, vhz vbn av-j vvn p-acp dt j-jn n1,
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then are you brought under the Yoke of Christ.
then Are you brought under the Yoke of christ.
av vbr pn22 vvn p-acp dt vvb pp-f np1.
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And this is a judgment, a priori, by such things as always precede an actual subjection to Christ, and are causal of it.
And this is a judgement, a priori, by such things as always precede an actual subjection to christ, and Are causal of it.
cc d vbz dt n1, dt fw-la, p-acp d n2 c-acp av vvi dt j n1 p-acp np1, cc vbr n1 pp-f pn31.
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CHAP. XIV. Shews our subjection to Christ by such signs as are the Genuine Effects of it.
CHAP. XIV. Shows our subjection to christ by such Signs as Are the Genuine Effects of it.
np1 np1. vvz po12 n1 p-acp np1 p-acp d n2 c-acp vbr dt j n2 pp-f pn31.
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2. WE may make a judgment a posteriori. By such marks and signs as are the natural effects,
2. WE may make a judgement a posteriori. By such marks and Signs as Are the natural effects,
crd pns12 vmb vvi dt n1 dt fw-la. p-acp d n2 cc n2 c-acp vbr dt j n2,
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and proper fruits of subjection to Christ. Effects bear witness to their causes; the reflection of the Sun-beams upon the Earth proves its shining, without looking upward.
and proper fruits of subjection to christ. Effects bear witness to their Causes; the reflection of the Sunbeams upon the Earth Proves its shining, without looking upward.
cc j n2 pp-f n1 p-acp np1. n2 vvb n1 p-acp po32 n2; dt n1 pp-f dt n2 p-acp dt n1 vvz po31 j-vvg, p-acp vvg av-j.
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And this, to weak and less discerning Christians, may be the most proper measures to try their State by.
And this, to weak and less discerning Christians, may be the most proper measures to try their State by.
cc d, p-acp j cc av-dc vvg np1, vmb vbi dt av-ds j n2 pc-acp vvi po32 n1 p-acp.
(19) chapter (DIV2)
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VVho desires a better proof of Life then Sense and Motion? or better Knowledge of a Tree then by its Fruits? if the Tree be good, the Fruit will be good.
Who Desires a better proof of Life then Sense and Motion? or better Knowledge of a Tree then by its Fruits? if the Tree be good, the Fruit will be good.
r-crq vvz dt jc n1 pp-f n1 cs n1 cc n1? cc jc n1 pp-f dt n1 av p-acp po31 n2? cs dt n1 vbb j, dt n1 vmb vbi j.
(19) chapter (DIV2)
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By their Fruits ye shall know them. By their Fruits you shall know them.
p-acp po32 n2 pn22 vmb vvi pno32.
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Now there are two things which are the constant effects, and natural fruits of this Yoke of Christ;
Now there Are two things which Are the constant effects, and natural fruits of this Yoke of christ;
av a-acp vbr crd n2 r-crq vbr dt j n2, cc j n2 pp-f d vvb pp-f np1;
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and they are, dying to sin, and living to God. Putting off the old man, and putting on the new.
and they Are, dying to since, and living to God. Putting off the old man, and putting on the new.
cc pns32 vbr, vvg p-acp n1, cc vvg p-acp np1. vvg a-acp dt j n1, cc vvg p-acp dt j.
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Crucifying the Flesh, and Sowing to the Spirit.
Crucifying the Flesh, and Sowing to the Spirit.
vvg dt n1, cc vvg p-acp dt n1.
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And where ever a man is brought into subjection to Jesus Christ, these are the inseparable effects of it by which it may be known.
And where ever a man is brought into subjection to jesus christ, these Are the inseparable effects of it by which it may be known.
cc q-crq av dt n1 vbz vvn p-acp n1 p-acp np1 np1, d vbr dt j n2 pp-f pn31 p-acp r-crq pn31 vmb vbi vvn.
(19) chapter (DIV2)
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First then, take the temper and disposition of the heart towards sin for a rule of tryal.
First then, take the temper and disposition of the heart towards since for a Rule of trial.
ord av, vvb dt n1 cc n1 pp-f dt n1 p-acp n1 p-acp dt n1 pp-f n1.
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He that bears Christs Yoke, will no longer bear sins Yoke. VVhere the one is once put on, the other is dayly putting off.
He that bears Christ Yoke, will no longer bear Sins Yoke. Where the one is once put on, the other is daily putting off.
pns31 cst vvz npg1 vvi, vmb av-dx av-jc vvi vvz n1. c-crq dt pi vbz a-acp vvn a-acp, dt n-jn vbz av-j vvg a-acp.
(19) chapter (DIV2)
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There is an irreconcileable odds, in every man that is under the power of grace to sin and lust, and it appeares
There is an Irreconcilable odds, in every man that is under the power of grace to since and lust, and it appears
pc-acp vbz dt j n2, p-acp d n1 cst vbz p-acp dt n1 pp-f n1 p-acp n1 cc n1, cc pn31 vvz
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1. In searching out of sin, let us search and try our ways. Though a good man knows much evil by himself, yet he desires to know more.
1. In searching out of since, let us search and try our ways. Though a good man knows much evil by himself, yet he Desires to know more.
crd p-acp vvg av pp-f n1, vvb pno12 vvi cc vvi po12 n2. cs dt j n1 vvz d j-jn p-acp px31, av pns31 vvz pc-acp vvi av-dc.
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Though he sees many lusts and corruptions in his heart, yet he is sensible that there are many he sees not;
Though he sees many Lustiest and corruptions in his heart, yet he is sensible that there Are many he sees not;
cs pns31 vvz d n2 cc n2 p-acp po31 n1, av pns31 vbz j cst a-acp vbr d pns31 vvz xx;
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for who can understand his errours? as we know but in part of the things of God, so we know but in part of the things of our own hearts.
for who can understand his errors? as we know but in part of the things of God, so we know but in part of the things of our own hearts.
c-acp r-crq vmb vvi po31 n2? p-acp pns12 vvb cc-acp p-acp n1 pp-f dt n2 pp-f np1, av pns12 vvb cc-acp p-acp n1 pp-f dt n2 pp-f po12 d n2.
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First convictions discover much, but not all; they leave much sin undiscover'd;
First convictions discover much, but not all; they leave much since undiscovered;
ord n2 vvb d, cc-acp xx d; pns32 vvb d n1 j;
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and of the sin that is discovered, there is much evil in it that is not.
and of the since that is discovered, there is much evil in it that is not.
cc pp-f dt n1 cst vbz vvn, pc-acp vbz d n-jn p-acp pn31 cst vbz xx.
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Hence that of Job, (chap. 13.23.) How many are mine iniquities and sins? make me to know my transgression and my sin.
Hence that of Job, (chap. 13.23.) How many Are mine iniquities and Sins? make me to know my Transgression and my since.
av d pp-f np1, (n1 crd.) q-crq d vbr po11 n2 cc n2? vvb pno11 pc-acp vvi po11 n1 cc po11 n1.
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It is a great mistake to think the convincing work of the spirit is over when once it hath discovered to a man his sinful estate,
It is a great mistake to think the convincing work of the Spirit is over when once it hath discovered to a man his sinful estate,
pn31 vbz dt j n1 pc-acp vvi dt j-vvg n1 pp-f dt n1 vbz a-acp c-crq c-acp pn31 vhz vvn p-acp dt n1 po31 j n1,
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and brought him to close with Jesus Christ, there is need of conviction in order to Sanctification, as well as in order to Conversion. There are sinful frames of heart,
and brought him to close with jesus christ, there is need of conviction in order to Sanctification, as well as in order to Conversion. There Are sinful frames of heart,
cc vvd pno31 pc-acp vvi p-acp np1 np1, pc-acp vbz n1 pp-f n1 p-acp n1 p-acp n1, c-acp av c-acp p-acp n1 p-acp n1. pc-acp vbr j n2 pp-f n1,
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as well as a sinful estate; and though a Believer need the convictions of the Spirit,
as well as a sinful estate; and though a Believer need the convictions of the Spirit,
c-acp av c-acp dt j n1; cc cs dt n1 vvb dt n2 pp-f dt n1,
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but once as to his sinful estate, yet he needs them always as to the carnal frames of the heart.
but once as to his sinful estate, yet he needs them always as to the carnal frames of the heart.
cc-acp a-acp c-acp p-acp po31 j n1, av pns31 vvz pno32 av a-acp p-acp dt j n2 pp-f dt n1.
(19) chapter (DIV2)
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Therefore he cryes out, that which I see not teach thou me. Job 34.32. As there is a height and depth in the love of Christ, which passes knowledge,
Therefore he cries out, that which I see not teach thou me. Job 34.32. As there is a height and depth in the love of christ, which passes knowledge,
av pns31 vvz av, cst r-crq pns11 vvb xx vvi pns21 pno11. np1 crd. p-acp pc-acp vbz dt n1 cc n1 p-acp dt n1 pp-f np1, r-crq vvz n1,
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so there is also in the lusts of the heart. And as it is the light of the Spirit which shews us the unsearchable riches of the former;
so there is also in the Lustiest of the heart. And as it is the Light of the Spirit which shows us the unsearchable riches of the former;
av pc-acp vbz av p-acp dt n2 pp-f dt n1. cc c-acp pn31 vbz dt n1 pp-f dt n1 r-crq vvz pno12 dt j n2 pp-f dt j;
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So he also discovers to us the unseen filthiness of the latter.
So he also discovers to us the unseen filthiness of the latter.
av pns31 av vvz p-acp pno12 dt j n1 pp-f dt d.
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And this is a great reason why many good men complain of sin more after Conversion than they did before;
And this is a great reason why many good men complain of since more After Conversion than they did before;
cc d vbz dt j n1 c-crq d j n2 vvi pp-f n1 av-dc p-acp n1 cs pns32 vdd a-acp;
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and still the more they grow into acquaintance with their own hearts, the more they complain of indwelling lusts.
and still the more they grow into acquaintance with their own hearts, the more they complain of indwelling Lustiest.
cc av dt av-dc pns32 vvb p-acp n1 p-acp po32 d n2, dt av-dc pns32 vvb pp-f j-vvg n2.
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It is not because their lusts increase, but because their light increases. Not because they sin more, but because they see more of sin.
It is not Because their Lustiest increase, but Because their Light increases. Not Because they sin more, but Because they see more of since.
pn31 vbz xx c-acp po32 n2 vvi, cc-acp c-acp po32 j vvz. xx c-acp pns32 vvb av-dc, cc-acp c-acp pns32 vvb av-dc pp-f n1.
(19) chapter (DIV2)
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As other Graces of the Spirit, so that of Light, is a growing thing;
As other Graces of the Spirit, so that of Light, is a growing thing;
p-acp j-jn n2 pp-f dt n1, av d pp-f n1, vbz dt j-vvg n1;
(19) chapter (DIV2)
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and the more the light of the Spirit is increased, the more of the evil of sin is discovered.
and the more the Light of the Spirit is increased, the more of the evil of since is discovered.
cc dt av-dc dt n1 pp-f dt n1 vbz vvn, dt av-dc pp-f dt n-jn pp-f n1 vbz vvn.
(19) chapter (DIV2)
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But notwithstanding their complaints of what they see, yet still they desire to see more. Though a Believer finds delight only in the fight of his graces;
But notwithstanding their complaints of what they see, yet still they desire to see more. Though a Believer finds delight only in the fight of his graces;
p-acp a-acp po32 n2 pp-f r-crq pns32 vvb, av av pns32 vvb pc-acp vvi av-dc. cs dt n1 vvz vvi av-j p-acp dt n1 pp-f po31 n2;
(19) chapter (DIV2)
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yet he finds a profit in the knowledge of his sins. There are two things which testifie aloud to the goodness of our state.
yet he finds a profit in the knowledge of his Sins. There Are two things which testify aloud to the Goodness of our state.
av pns31 vvz dt vvb p-acp dt n1 pp-f po31 n2. pc-acp vbr crd n2 r-crq vvb av p-acp dt n1 pp-f po12 n1.
(19) chapter (DIV2)
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One is when we desire to feel more of the Grace of Christ; the other is,
One is when we desire to feel more of the Grace of christ; the other is,
pi vbz c-crq pns12 vvb p-acp vvb av-dc pp-f dt n1 pp-f np1; dt n-jn vbz,
(19) chapter (DIV2)
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when we desire to know more of the hidden lusts of our own hearts.
when we desire to know more of the hidden Lustiest of our own hearts.
c-crq pns12 vvb p-acp vvb av-dc pp-f dt j-vvn n2 pp-f po12 d n2.
(19) chapter (DIV2)
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The one makes us more humble and thankful, the other makes us more vigilant and watchful. This is one thing the hypocrite fails in;
The one makes us more humble and thankful, the other makes us more vigilant and watchful. This is one thing the hypocrite fails in;
dt crd vvz pno12 dc j cc j, dt n-jn vvz pno12 dc j cc j. d vbz crd n1 dt n1 vvz p-acp;
(19) chapter (DIV2)
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he never searches to know his secret sins:
he never Searches to know his secret Sins:
pns31 av-x vvz pc-acp vvi po31 j-jn n2:
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he prides himself in his seeming graces, but he never searches to know his hidden corruptions.
he prides himself in his seeming graces, but he never Searches to know his hidden corruptions.
pns31 n2 px31 p-acp po31 j-vvg n2, cc-acp pns31 av-x vvz pc-acp vvi po31 j-vvn n2.
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He may boast with the Pharisee (Luke 18.) of his Fasting and Praying;
He may boast with the Pharisee (Lycia 18.) of his Fasting and Praying;
pns31 vmb vvi p-acp dt np1 (n1 crd) pp-f po31 n-vvg cc vvg;
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but he can't truly pray with David, Search me, O God, and know my heart, try me,
but he can't truly pray with David, Search me, Oh God, and know my heart, try me,
cc-acp pns31 vmb|pn31 av-j vvi p-acp np1, vvb pno11, uh np1, cc vvb po11 n1, vvb pno11,
(19) chapter (DIV2)
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and see if there be any wicked way in me. Psal. 132.23, 24. 2. This enmity in Believers against sin appears in the confession of sin, whereby the Believer accuses and charges himself before God.and see if there be any wicked Way in me. Psalm 132.23, 24. 2. This enmity in Believers against since appears in the Confessi of since, whereby the Believer accuses and charges himself before God.
cc vvb cs pc-acp vbb d j n1 p-acp pno11. np1 crd, crd crd d n1 p-acp n2 p-acp n1 vvz p-acp dt n1 pp-f n1, c-crq dt n1 vvz cc vvz px31 p-acp np1.
(19) chapter (DIV2)
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4177
For this is a great blow to sin. Confession is an act of mortification.
For this is a great blow to since. Confessi is an act of mortification.
p-acp d vbz dt j n1 p-acp n1. n1 vbz dt n1 pp-f n1.
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By our Law no man is bound to accuse himself, but by the Law of God he is.
By our Law no man is bound to accuse himself, but by the Law of God he is.
p-acp po12 n1 dx n1 vbz vvn pc-acp vvi px31, cc-acp p-acp dt n1 pp-f np1 pns31 vbz.
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He shall confess that he hath sinned, and shall bring his Trespass Offering. He shall confess that he hath sinned, and shall bring his Trespass Offering.
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Lev. 5.5, 6. The Offering for sin is not enough without the confession of sin, only acknowledge thine iniquity that thou hast transgressed against the Lord. Jer. 3.13. The Antinomians are against the Confessing of sin in the Children of God;
Lev. 5.5, 6. The Offering for since is not enough without the Confessi of since, only acknowledge thine iniquity that thou hast transgressed against the Lord. Jer. 3.13. The Antinomians Are against the Confessing of since in the Children of God;
np1 crd, crd dt vvg p-acp n1 vbz xx av-d p-acp dt n1 pp-f n1, av-j vvi po21 n1 cst pns21 vh2 vvn p-acp dt n1. np1 crd. dt njp2 vbr p-acp dt vvg pp-f n1 p-acp dt n2 pp-f np1;
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and we have others leaven'd with the same Spiritual Pride; they look upon it as a servile work, below the dignity of a Christian State.
and we have Others leavened with the same Spiritual Pride; they look upon it as a servile work, below the dignity of a Christian State.
cc pns12 vhb ng2-jn vvn p-acp dt d j n1; pns32 vvb p-acp pn31 p-acp dt j n1, p-acp dt n1 pp-f dt njp n1.
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But till a Believer get above the committing of sin, how can he be above the confession of sin? it is a duty as needful as the labour of the pump is to the leaking vessel;
But till a Believer get above the committing of since, how can he be above the Confessi of since? it is a duty as needful as the labour of the pump is to the leaking vessel;
p-acp p-acp dt n1 vvb p-acp dt vvg pp-f n1, q-crq vmb pns31 vbi p-acp dt n1 pp-f n1? pn31 vbz dt n1 c-acp j c-acp dt n1 pp-f dt n1 vbz p-acp dt j-vvg n1;
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what the Ship leaks in, the pump must cast out.
what the Ship leaks in, the pump must cast out.
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And therefore this hath been the practise of good men in all times, not only of David, and Ezra, and Nehemiah, and Daniel, &c. in the Old Testament,
And Therefore this hath been the practice of good men in all times, not only of David, and Ezra, and Nehemiah, and daniel, etc. in the Old Testament,
cc av d vhz vbn dt n1 pp-f j n2 p-acp d n2, xx av-j pp-f np1, cc np1, cc np1, cc np1, av p-acp dt j n1,
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but of Believers in the New Testament. VVe find not only young converts at this work, Mat. 3.6. Act. 19.18. but the most eminent Saints, Rom. 7.14, 18, 21. it is an indispensable part of true Repentance.
but of Believers in the New Testament. We find not only young converts At this work, Mathew 3.6. Act. 19.18. but the most eminent Saints, Rom. 7.14, 18, 21. it is an indispensable part of true Repentance.
cc-acp pp-f n2 p-acp dt j n1. pns12 vvb xx av-j j vvz p-acp d n1, np1 crd. n1 crd. cc-acp dt av-ds j n2, np1 crd, crd, crd pn31 vbz dt j n1 pp-f j n1.
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In some cases it is a duty to confess our sins to man, Jam. 5.16. as in case of publick scandal to the Church.
In Some cases it is a duty to confess our Sins to man, Jam. 5.16. as in case of public scandal to the Church.
p-acp d n2 pn31 vbz dt n1 pc-acp vvi po12 n2 p-acp n1, np1 crd. c-acp p-acp n1 pp-f j n1 p-acp dt n1.
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Or of private injury to our Neighbour. Or in case of Spiritual Troubles; that so we may have the advantage of good mens Prayers and Counsels.
Or of private injury to our Neighbour. Or in case of Spiritual Troubles; that so we may have the advantage of good men's Prayers and Counsels.
cc pp-f j n1 p-acp po12 n1. cc p-acp n1 pp-f np1 vvz; cst av pns12 vmb vhi dt n1 pp-f j ng2 n2 cc n2.
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But it is in all cases necessary to confess sin to God. It is a great Glory done to him.
But it is in all cases necessary to confess since to God. It is a great Glory done to him.
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It puts honour upon all his attributes.
It puts honour upon all his attributes.
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My son (said Joshua to Achan) give glory to the Lord, and make confession to him. My son (said joshua to achan) give glory to the Lord, and make Confessi to him.
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It is the way to stop the progress of sin.
It is the Way to stop the progress of since.
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While it is concealed it is out of the reach of those means that should give check to it.
While it is concealed it is out of the reach of those means that should give check to it.
cs pn31 vbz vvn pn31 vbz av pp-f dt n1 pp-f d n2 cst vmd vvi n1 p-acp pn31.
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It is the most rational way to cure Soul troubles, and settle our comfort.
It is the most rational Way to cure Soul Troubles, and settle our Comfort.
pn31 vbz dt av-ds j n1 pc-acp vvi n1 vvz, cc vvi po12 n1.
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Sin is like an impostume while it is gathering it is painful, but when it is broke or lanced,
since is like an impostume while it is gathering it is painful, but when it is broke or lanced,
n1 vbz av-j dt n1 cs pn31 vbz vvg pn31 vbz j, cc-acp c-crq pn31 vbz vvn cc vvn,
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and runs, then there is ease.
and runs, then there is ease.
cc vvz, cs pc-acp vbz n1.
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Or like a wind lockt up in the Earth, which causes great Earthquakes, till it finds a vent;
Or like a wind locked up in the Earth, which Causes great Earthquakes, till it finds a vent;
cc av-j dt n1 vvn a-acp p-acp dt n1, r-crq vvz j n2, c-acp pn31 vvz dt n1;
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and then the Earth is quiet.
and then the Earth is quiet.
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It commends the vertue of Christ's Blood, when we open to him those mortal wounds which none but he can cure.
It commends the virtue of Christ's Blood, when we open to him those Mortal wounds which none but he can cure.
pn31 vvz dt n1 pp-f npg1 n1, c-crq pns12 vvb p-acp pno31 d j-jn n2 r-crq pix cc-acp pns31 vmb vvi.
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It puts an edge upon prayer; he that hath no sin to acknowledge; hath but little mercy to beg.
It puts an edge upon prayer; he that hath no since to acknowledge; hath but little mercy to beg.
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It is the next way to forgiveness.
It is the next Way to forgiveness.
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If any say I have sinned, and it profited me not, he will deliver his Soul from going into the pit. If any say I have sinned, and it profited me not, he will deliver his Soul from going into the pit.
cs d vvb pns11 vhb vvn, cc pn31 vvd pno11 xx, pns31 vmb vvi po31 n1 p-acp vvg p-acp dt n1.
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Job 33.27, 28. In the first Covenant it was, He that commits sin shall dye. But in the second Covenant, he that confesses sin shall be forgiven. 1 Joh. 1.9. Confession speakes out such a sensibleness of sin, as works the Soul to a ready compliance with any terms of deliverance.
Job 33.27, 28. In the First Covenant it was, He that commits since shall die. But in the second Covenant, he that Confesses since shall be forgiven. 1 John 1.9. Confessi speaks out such a sensibleness of since, as works the Soul to a ready compliance with any terms of deliverance.
np1 crd, crd p-acp dt ord n1 pn31 vbds, pns31 cst vvz n1 vmb vvi. p-acp p-acp dt ord n1, pns31 cst vvz n1 vmb vbi vvn. crd np1 crd. n1 vvz av d dt n1 pp-f n1, c-acp vvz dt n1 p-acp dt j n1 p-acp d n2 pp-f n1.
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And a heart brought over to submit to Gods remedies, is in a fair way to a cure.
And a heart brought over to submit to God's remedies, is in a fair Way to a cure.
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Though sin be a desperate Disease, yet it is never deadly where the Patient is ready to use Gods Medicines.
Though since be a desperate Disease, yet it is never deadly where the Patient is ready to use God's Medicines.
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This confession leaves such a dread of sin upon the heart, that it dare not return to it as it was wont.
This Confessi leaves such a dread of since upon the heart, that it Dare not return to it as it was wont.
d n1 vvz d dt n1 pp-f n1 p-acp dt n1, cst pn31 vvb xx vvi p-acp pn31 c-acp pn31 vbds j.
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I do not say but that possibly a Believer may, through the prevalency of lust and temptation, fall into the same sin he hath confessed to God;
I do not say but that possibly a Believer may, through the prevalency of lust and temptation, fallen into the same since he hath confessed to God;
pns11 vdb xx vvi cc-acp cst av-j dt n1 vmb, p-acp dt n1 pp-f n1 cc n1, vvb p-acp dt d n1 pns31 vhz vvn p-acp np1;
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yet it shall not prevail as formerly. But it is not every kind of Confession that speaks out an enmity to sin.
yet it shall not prevail as formerly. But it is not every kind of Confessi that speaks out an enmity to since.
av pn31 vmb xx vvi c-acp av-j. p-acp pn31 vbz xx d n1 pp-f n1 cst vvz av dt n1 p-acp n1.
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It is possible a man may often confess sin, and yet ne-ver forsake it; but persist in it all his days;
It is possible a man may often confess since, and yet never forsake it; but persist in it all his days;
pn31 vbz j dt n1 vmb av vvi n1, cc av j vvi pn31; cc-acp vvb p-acp pn31 d po31 n2;
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and perish in it at last. Saul confessed, and yet perished. Judas confessed his sin, and yet lost his Soul. Therefore
and perish in it At last. Saul confessed, and yet perished. Judas confessed his since, and yet lost his Soul. Therefore
cc vvb p-acp pn31 p-acp ord. np1 vvn, cc av vvn. np1 vvd po31 n1, cc av vvd po31 n1 av
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It must be free and voluntary, not forced and extorted. It must be in sincerity and uprightness of heart.
It must be free and voluntary, not forced and extorted. It must be in sincerity and uprightness of heart.
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It must be with brokenness of heart. I will declare mine iniquity, I will be sorry for my sin. It must be with brokenness of heart. I will declare mine iniquity, I will be sorry for my since.
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It must be with a hearty resolution against sin. This is another thing the Hypocrite comes short in: he cannot thus confess sin:
It must be with a hearty resolution against since. This is Another thing the Hypocrite comes short in: he cannot thus confess since:
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he flatters himself in his own eyes, till his iniquity be found to be hateful. Psal. 36.2. He covers his Transgression as Adam, by hiding his iniquity in his bosom. Job. 31.33. 3. This odds in Believers against sin appears in the hating of sin.he flatters himself in his own eyes, till his iniquity be found to be hateful. Psalm 36.2. He covers his Transgression as Adam, by hiding his iniquity in his bosom. Job. 31.33. 3. This odds in Believers against since appears in the hating of since.
pns31 vvz px31 p-acp po31 d n2, c-acp po31 n1 vbi vvn pc-acp vbi j. np1 crd. pns31 vvz po31 n1 p-acp np1, p-acp vvg po31 n1 p-acp po31 n1. np1. crd. crd d n2 p-acp n2 p-acp n1 vvz p-acp dt vvg pp-f n1.
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There is odium abominationis, and odium inimicitiae. One is a hatred that causes aversation: the other is a hatred that causes opposition. Both ways the Believer hates sin.
There is odium abominationis, and odium inimicitiae. One is a hatred that Causes aversation: the other is a hatred that Causes opposition. Both ways the Believer hates since.
pc-acp vbz fw-la fw-la, cc fw-la fw-la. crd vbz dt n1 cst vvz n1: dt n-jn vbz dt n1 cst vvz n1. d n2 dt n1 vvz n1.
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(1.) He turns from it as being a thing offensive and loathsome to the Spiritual Appetite, and Renewed Will.
(1.) He turns from it as being a thing offensive and loathsome to the Spiritual Appetite, and Renewed Will.
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No natural man can thus hate sin, because there is a sutableness between the Heart and Lust.
No natural man can thus hate since, Because there is a suitableness between the Heart and Lust.
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He may possibly hate that which is sin; but he cannot hate it as it is sin; for then he would hate all sin. One of a tenacious gripple humour may hate pride and prodigality.
He may possibly hate that which is since; but he cannot hate it as it is since; for then he would hate all since. One of a tenacious gripple humour may hate pride and prodigality.
pns31 vmb av-j vvi cst r-crq vbz n1; p-acp pns31 vmbx vvi pn31 c-acp pn31 vbz n1; c-acp cs pns31 vmd vvi d n1. crd pp-f dt j j-jn n1 vmb vvi n1 cc n1.
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One that is prodigal and profuse may hate Covetousness. And yet he may not hate sin formally considered;
One that is prodigal and profuse may hate Covetousness. And yet he may not hate since formally considered;
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though he hates that which materially considered is sin. This kind of hatred of sin is usually for the sake of some other sin:
though he hates that which materially considered is since. This kind of hatred of since is usually for the sake of Some other since:
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it is only a reserving the affections for some Lust that suits him better.
it is only a reserving the affections for Some Lust that suits him better.
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So that it may be said of Lust in this case, as is said of the Sea;
So that it may be said of Lust in this case, as is said of the Sea;
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what ground it loses in one place, it gains in another. Whilst he hates one sin, he loves another;
what ground it loses in one place, it gains in Another. While he hates one since, he loves Another;
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whilst he turns from one, he cleaves to another. He cannot hate sin as sin; this is peculiar to Believers.
while he turns from one, he cleaves to Another. He cannot hate since as since; this is peculiar to Believers.
cs pns31 vvz p-acp crd, pns31 vvz p-acp j-jn. pns31 vmbx vvi n1 p-acp n1; d vbz j p-acp n2.
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There is no Hypocrite in the World that can unfeignedly hate every sin:
There is no Hypocrite in the World that can unfeignedly hate every since:
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he cannot say with David, I hate every false way, but the Believer can, and doth:
he cannot say with David, I hate every false Way, but the Believer can, and does:
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I don't say that he ceaseth from all acts of sin;
I don't say that he ceases from all acts of since;
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that is impossible, so long as Grace is imperfect, and he carries a body of death about him: but he hates all sin;
that is impossible, so long as Grace is imperfect, and he carries a body of death about him: but he hates all since;
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and darling sins above all, as being the worst of sins:
and darling Sins above all, as being the worst of Sins:
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for these are they whereby God hath been most dishonoured, the Mind most blinded, the Heart most bewitched, Satan most gratified, and the Soul most wounded.
for these Are they whereby God hath been most dishonoured, the Mind most blinded, the Heart most bewitched, Satan most gratified, and the Soul most wounded.
c-acp d vbr pns32 c-crq np1 vhz vbn av-ds vvn, dt n1 av-ds vvn, dt n1 av-ds vvn, np1 av-ds vvn, cc dt n1 av-ds vvn.
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To dislike some sins and not others is not hatred.
To dislike Some Sins and not Others is not hatred.
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If the heart be right with God, the same reasons that induce us to hate one sin, will induce us to hate all. God hates all;
If the heart be right with God, the same Reasons that induce us to hate one since, will induce us to hate all. God hates all;
cs dt n1 vbb j-jn p-acp np1, dt d n2 cst vvb pno12 pc-acp vvi crd n1, vmb vvi pno12 pc-acp vvi d. np1 vvz d;
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and wherever the Divine Nature is wrought, it shews it self in suitable dispositions.
and wherever the Divine Nature is wrought, it shows it self in suitable dispositions.
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It is a Universal Principle, which as it inclines the heart to all good, so it sets it against all sin.
It is a Universal Principle, which as it inclines the heart to all good, so it sets it against all since.
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And it must needs be so, or else how can a man be said to be in subjection to Jesus Christ:
And it must needs be so, or Else how can a man be said to be in subjection to jesus christ:
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for one sin keeps possession for Satan as well as a thousand. And this discovers many that would prove their subjection to Christ by their hating sin,
for one since keeps possession for Satan as well as a thousand. And this discovers many that would prove their subjection to christ by their hating since,
c-acp crd n1 vvz n1 p-acp np1 c-acp av c-acp dt crd. cc d vvz d cst vmd vvi po32 n1 p-acp np1 p-acp po32 vvg n1,
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when as they do not hate all sin.
when as they do not hate all since.
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There is ever some lust in reserve, of which they say as Jacob of his beloved Benjamin, He shall not go. Or as Naaman of his bowing to Rimmon, when I bow my self in the house of Rimmon, the Lord pardon thy servant in this thing.
There is ever Some lust in reserve, of which they say as Jacob of his Beloved Benjamin, He shall not go. Or as Naaman of his bowing to Rimmon, when I bow my self in the house of Rimmon, the Lord pardon thy servant in this thing.
pc-acp vbz av d n1 p-acp vvi, pp-f r-crq pns32 vvb p-acp np1 pp-f po31 j-vvn np1, pns31 vmb xx vvi. cc p-acp np1 pp-f po31 vvg p-acp np1, c-crq pns11 vvb po11 n1 p-acp dt n1 pp-f np1, dt n1 vvb po21 n1 p-acp d n1.
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Now suppose a Woman should love her Husband better than a thousand, and a thousand men;
Now suppose a Woman should love her Husband better than a thousand, and a thousand men;
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yet if there be any one that she loves and embraces, and desires more than him, would ye not say she was a harlot? yes,
yet if there be any one that she loves and embraces, and Desires more than him, would you not say she was a harlot? yes,
av cs pc-acp vbb d crd cst pns31 vvz cc n2, cc vvz av-dc cs pno31, vmd pn22 xx vvi pns31 vbds dt n1? uh,
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as really as she that prostitutes her self to all that pass by.
as really as she that prostitutes her self to all that pass by.
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He that indulges to any one sin was never yet truly under the Yoke of Christ.
He that indulges to any one since was never yet truly under the Yoke of christ.
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Though a Believer may possibly fall into many sins, yet there is no Believer but hates every sin.
Though a Believer may possibly fallen into many Sins, yet there is no Believer but hates every since.
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And let me tell you, I know not a surer sign of a mans being under the power of Grace than this.
And let me tell you, I know not a Surer Signen of a men being under the power of Grace than this.
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For what else is it that can make a man loath that sin that he loved as himself? Many a man may be angry with sin,
For what Else is it that can make a man loath that since that he loved as himself? Many a man may be angry with since,
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but that is consistent with love. Many a man may forbear sin, for fear of shame or punishment.
but that is consistent with love. Many a man may forbear since, for Fear of shame or punishment.
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But this is not to hate sin as sin. When sin is loathed as being a violation of Gods Law: a contempt of his Authority: contrary to his Nature;
But this is not to hate since as since. When since is loathed as being a violation of God's Law: a contempt of his authority: contrary to his Nature;
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an Enemy to his Service and Honour: a grief to the Spirit: this is to hate sin as sin:
an Enemy to his Service and Honour: a grief to the Spirit: this is to hate since as since:
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and he that thus hates sin, must necessarily hate all sin:
and he that thus hates since, must necessarily hate all since:
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for all sin violates his Law, is contrary to his nature, opposes his Service, and grieves his Spirit.
for all since violates his Law, is contrary to his nature, opposes his Service, and grieves his Spirit.
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Secondly, as he hates it with a hatred of abomination; so he hates it with a hatred of enmity:
Secondly, as he hates it with a hatred of abomination; so he hates it with a hatred of enmity:
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and this appears in a vigorous activity against sin. 1. He prays against it. Order my steps in thy word, and let not any iniquity have dominion over me. Psal. 119.133. Prayers and Tears are the Christians Weapons;
and this appears in a vigorous activity against since. 1. He prays against it. Order my steps in thy word, and let not any iniquity have dominion over me. Psalm 119.133. Prayers and Tears Are the Christians Weapons;
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not only against the malice of enemies without, but also against the mischief of sin within.
not only against the malice of enemies without, but also against the mischief of since within.
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He don't pray against his sin, as it is said Austin did in his Natural State, who was afraid that God should grant his request.
He don't pray against his since, as it is said Austin did in his Natural State, who was afraid that God should grant his request.
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He prayed one thing, and desired another.
He prayed one thing, and desired Another.
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But he prays as David did, wash me throughly from mine iniquity, and cleanse me from my sin. Psal. 51.2. Oh the sighs and groans that a gracious heart sends up to God, under the load and burden of sin.
But he prays as David did, wash me thoroughly from mine iniquity, and cleanse me from my since. Psalm 51.2. O the sighs and groans that a gracious heart sends up to God, under the load and burden of since.
p-acp pns31 vvz p-acp np1 vdd, vvb pno11 av-j p-acp po11 n1, cc vvb pno11 p-acp po11 n1. np1 crd. uh dt n2 cc n2 cst dt j n1 vvz a-acp p-acp np1, p-acp dt n1 cc n1 pp-f n1.
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We groan being burdened. Hence that of the Apostle, Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death! We groan being burdened. Hence that of the Apostle, Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death!
pns12 vvb vbg vvn. av d pp-f dt n1, np1 crd. uh j n1 cst pns11 vbm, r-crq vmb vvi pno11 p-acp d n1 pp-f n1!
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never did poor Prisoner more long and wish to be freed from his chains, then the Believer doth to be rid of his sins.
never did poor Prisoner more long and wish to be freed from his chains, then the Believer does to be rid of his Sins.
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None can know what the wrestlings of a gracious heart are with God against Corruption, but they that have been wearied with the burden of it.
None can know what the wrestlings of a gracious heart Are with God against Corruption, but they that have been wearied with the burden of it.
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2. He mourns and sorrows under it as the daily burden of his Soul. Grace softens the heart,
2. He mourns and sorrows under it as the daily burden of his Soul. Grace softens the heart,
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and then sin makes it mourn.
and then since makes it mourn.
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They shall be on the mountains like Doves of the valleys, all of them mourning, every one for his iniquity, Ezek. 7.16.They shall be on the Mountains like Dove of the valleys, all of them mourning, every one for his iniquity, Ezekiel 7.16.
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And this is sorrow of the right kind There is a great deal of sorrow caused by sin that is not right;
And this is sorrow of the right kind There is a great deal of sorrow caused by since that is not right;
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therefore the Apostle speaks of being made sorry after a Godly manner.
Therefore the Apostle speaks of being made sorry After a Godly manner.
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I rejoyced not that ye were made sorry, but that ye sorrowed to Repentance, for ye were made sorry after a Godly manner. 2. Cor. 7.9. NONLATINALPHABET, ye sorrowed according to God.I rejoiced not that you were made sorry, but that you sorrowed to Repentance, for you were made sorry After a Godly manner. 2. Cor. 7.9., you sorrowed according to God.
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And it is known from all other sorrow. By its object, and that is sin. Sin more than any thing:
And it is known from all other sorrow. By its Object, and that is since. since more than any thing:
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and special sin more than any sin. 1. Sin more than any thing; more than suffering, more than affliction, more than Hell.
and special since more than any since. 1. since more than any thing; more than suffering, more than affliction, more than Hell.
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Nothing in the world causes that sorrow in a gracious heart as sin doth.
Nothing in the world Causes that sorrow in a gracious heart as since does.
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Father, I have sinned against Heaven, and in thy sight, sayes the poor prodigal, Luk. 15.21. he doth not say, I am full of wants, ready to famish for bread, but here is his wound, father I have sinned. So as it was with David. 2 Sam. 24.10. I have sinned greatly in that I have done, and now I beseech thee take away the iniquity of thy servant; Father, I have sinned against Heaven, and in thy sighed, Says the poor prodigal, Luk. 15.21. he does not say, I am full of Wants, ready to famish for bred, but Here is his wound, father I have sinned. So as it was with David. 2 Sam. 24.10. I have sinned greatly in that I have done, and now I beseech thee take away the iniquity of thy servant;
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He doth not say take away this judgment, this pestilence:
He does not say take away this judgement, this pestilence:
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nay, he is willing to bear it, ver. 17. Lo, I have sinned and done wickedly,
nay, he is willing to bear it, ver. 17. Lo, I have sinned and done wickedly,
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but those Sheep what have they done? Let thine hand be against me. He is willing to indure the smart, so as God would remove the guilt.but those Sheep what have they done? Let thine hand be against me. He is willing to endure the smart, so as God would remove the guilt.
cc-acp d n1 r-crq vhb pns32 vdn? vvb po21 n1 vbi p-acp pno11. pns31 vbz j pc-acp vvi dt n1, av c-acp np1 vmd vvi dt n1.
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He would quietly bear his hand in chastisement for sin, so that his heart were but towards him in the pardon of sin.
He would quietly bear his hand in chastisement for since, so that his heart were but towards him in the pardon of since.
pns31 vmd av-jn vvi po31 n1 p-acp n1 p-acp n1, av cst po31 n1 vbdr cc-acp p-acp pno31 p-acp dt n1 pp-f n1.
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It is not smart but guilt that is the chief cause of sorrow in a gracious heart.
It is not smart but guilt that is the chief cause of sorrow in a gracious heart.
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Now the hypocrite cryes out more because of smart then guilt. Punishment causes sorrow, when sin doth not.
Now the hypocrite cries out more Because of smart then guilt. Punishment Causes sorrow, when since does not.
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Pharaoh is under a plague of Frogs; and he presently calls for Moses and Aaron: and what must they do? Intreat the Lord that he may take away the frogs from me. Exod. 8.8. he doth not say, that he may take away my sin from me:Pharaoh is under a plague of Frogs; and he presently calls for Moses and Aaron: and what must they do? Entreat the Lord that he may take away the frogs from me. Exod 8.8. he does not say, that he may take away my since from me:
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he was very sensible of the plague of frogs, but had no sense of the plague of his heart. So that here you see the difference between David and Pharaoh: David is for the taking away of sin rather then of judgment:
he was very sensible of the plague of frogs, but had no sense of the plague of his heart. So that Here you see the difference between David and Pharaoh: David is for the taking away of since rather then of judgement:
pns31 vbds av j pp-f dt n1 pp-f n2, p-acp vhd dx n1 pp-f dt n1 pp-f po31 n1. av cst av pn22 vvb dt n1 p-acp np1 cc np1: np1 vbz p-acp dt n-vvg av pp-f n1 av-c cs pp-f n1:
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Pharaoh is for the taking away of judgment, but not a word of the taking away of sin.Pharaoh is for the taking away of judgement, but not a word of the taking away of since.
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2. True sorrow for sin is more for special sins then for any other sin. Though all sin is matter of sorrow, yet special sins above all:
2. True sorrow for since is more for special Sins then for any other since. Though all since is matter of sorrow, yet special Sins above all:
crd j n1 p-acp n1 vbz av-dc p-acp j n2 av p-acp d j-jn n1. cs d n1 vbz n1 pp-f n1, av j n2 p-acp d:
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And it must needs be so, for by these God hath been most dishonoured. By these he hath so often broke with Jesus Christ.
And it must needs be so, for by these God hath been most dishonoured. By these he hath so often broke with jesus christ.
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By these he hath given the deepest wounds to his own Conscience.
By these he hath given the Deepest wounds to his own Conscience.
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By these Satan hath so long maintained his power and rule in the Soul. And so easily insnared and overcome him.
By these Satan hath so long maintained his power and Rule in the Soul. And so Easily Ensnared and overcome him.
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The hypocrite never sorrows for his special sins.
The hypocrite never sorrows for his special Sins.
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His sorrow as it is feigned, so it is either for some petty sins, or such as are common to him with others.
His sorrow as it is feigned, so it is either for Some Petty Sins, or such as Are Common to him with Others.
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But he feels no remorse for his bosom lusts:
But he feels no remorse for his bosom Lustiest:
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nor comes near to that which is the chief cause of controversie between God and his Soul. His beloved lust lies secure in his heart, without the least disturbance or notice taken of it.
nor comes near to that which is the chief cause of controversy between God and his Soul. His Beloved lust lies secure in his heart, without the least disturbance or notice taken of it.
ccx vvz j p-acp d r-crq vbz dt j-jn n1 pp-f n1 p-acp np1 cc po31 n1 po31 j-vvn n1 vvz j p-acp po31 n1, p-acp dt ds n1 cc n1 vvn pp-f pn31.
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3. He maintains a constant conflict against sin. And this is a natural effect of hatred;
3. He maintains a constant conflict against since. And this is a natural Effect of hatred;
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for hatred stirreth up strife, Prov. 10.12. hence ye read of striving against sin. Heb. 12.4. NONLATINALPHABET it is a military word, and implies an opposing and fighting as against an enemy, to whom a man is resolved not to yield.
for hatred stirs up strife, Curae 10.12. hence you read of striving against since. Hebrew 12.4. it is a military word, and Implies an opposing and fighting as against an enemy, to whom a man is resolved not to yield.
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And the enemy is here said to be sin; which is the greatest enemy in the world; and makes the fiercest war:
And the enemy is Here said to be since; which is the greatest enemy in the world; and makes the Fiercest war:
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for it wars against the Soul. 1 Pet. 2.11. against the grace of the Soul: against the peace and comfort of the soul:
for it wars against the Soul. 1 Pet. 2.11. against the grace of the Soul: against the peace and Comfort of the soul:
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against the life and salvation of the Soul. Hence it is that the life of a Christian is a continual warfare.
against the life and salvation of the Soul. Hence it is that the life of a Christian is a continual warfare.
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The Age that men observe in Civil Wars is from sixteen years old to sixty:
The Age that men observe in Civil Wars is from sixteen Years old to sixty:
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but this war commences from the first moment of taking up the Yoke of Christ, to the last moment that a man lives in the world.
but this war commences from the First moment of taking up the Yoke of christ, to the last moment that a man lives in the world.
cc-acp d n1 vvz p-acp dt ord n1 pp-f vvg a-acp dt vvb pp-f np1, p-acp dt ord n1 cst dt n1 vvz p-acp dt n1.
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Every man that is born again, is born a man of strife (as Jeremy speaks in another sense) he keeps up NONLATINALPHABET, a truceless war with sin;
Every man that is born again, is born a man of strife (as Jeremiah speaks in Another sense) he keeps up, a truceless war with since;
np1 n1 cst vbz vvn av, vbz vvn dt n1 pp-f n1 (c-acp np1 vvz p-acp j-jn n1) pns31 vvz a-acp, dt j n1 p-acp n1;
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what is the company of two armies in the Shulamite, but the lusts of the Flesh, what is the company of two armies in the Shulamite, but the Lustiest of the Flesh,
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and the Graces of the Spirit, in continual conflict, and opposition of each other? So the Apostle explains it. Gal. 5.17. The Flesh lusteth against the Spirit, and the Spirit against the Flesh. And mark the Tense;
and the Graces of the Spirit, in continual conflict, and opposition of each other? So the Apostle explains it. Gal. 5.17. The Flesh Lusteth against the Spirit, and the Spirit against the Flesh. And mark the Tense;
cc dt n2 pp-f dt n1, p-acp j n1, cc n1 pp-f d j-jn? np1 dt n1 vvz pn31. np1 crd. dt n1 vvz p-acp dt n1, cc dt n1 p-acp dt n1. cc vvb dt n1;
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it is not said it did lust; viz. at the first working of grace; or it will lust; viz. when grace is come to more strength and maturity;
it is not said it did lust; viz. At the First working of grace; or it will lust; viz. when grace is come to more strength and maturity;
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but it lusteth, in the present Tense, and so it notes two things.
but it Lusteth, in the present Tense, and so it notes two things.
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(1.) That so soon as ever Grace is wrought in the heart, it shews it self in strifes and contests with lust and corruption;
(1.) That so soon as ever Grace is wrought in the heart, it shows it self in strifes and contests with lust and corruption;
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it lusteth against the Flesh, or else it is not Grace.it Lusteth against the Flesh, or Else it is not Grace.
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2. That this contest once begun will never end, so long as any one lust remains in the heart.
2. That this contest once begun will never end, so long as any one lust remains in the heart.
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Nor can it, for this hatred of sin wrought by grace in the heart is so radicated in the new nature,
Nor can it, for this hatred of since wrought by grace in the heart is so radicated in the new nature,
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and so essential to it, that as grace is increased, so this hatred is heightened; and needs it must, for all hatred springs from love;
and so essential to it, that as grace is increased, so this hatred is heightened; and needs it must, for all hatred springs from love;
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amor odii causa, it is love to God and Christ which works to hatred of sin;amor Odii causa, it is love to God and christ which works to hatred of since;
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and therefore as love grows stronger, so our hatred of sin still grows greater;
and Therefore as love grows Stronger, so our hatred of since still grows greater;
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so that this contest can never end, but in the death and destruction of every lust.
so that this contest can never end, but in the death and destruction of every lust.
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Other enemies a Christian can love, and pity, and forgive and pray for; but he hath no pity for sin.
Other enemies a Christian can love, and pity, and forgive and pray for; but he hath no pity for since.
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It is a hatred wrought by the Spirit of God, which is full of indignation and revenge.
It is a hatred wrought by the Spirit of God, which is full of Indignation and revenge.
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What indignation it wrought in you, yea what revenge. 2 Cor. 7.11. Hence it is that he is so conversant and constant in the use of Ordinances:What Indignation it wrought in you, yea what revenge. 2 Cor. 7.11. Hence it is that he is so conversant and constant in the use of Ordinances:
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his great end is to subdue and weaken lust under all.
his great end is to subdue and weaken lust under all.
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First, He uses the word to this end, for this is the sword of the Spirit, Eph. 6.17. and in conflicts either with corruption within, or with Temptation without, there is none to that.
First, He uses the word to this end, for this is the sword of the Spirit, Ephesians 6.17. and in conflicts either with corruption within, or with Temptation without, there is none to that.
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No man was ever overcome either by Corruption or Temptation so long as he kept close to the word.
No man was ever overcome either by Corruption or Temptation so long as he kept close to the word.
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I write to you young men, because ye are strong, and have overcome the wicked one. 1 Epist. John 2.13. Here is an evidence of their strength, their overcoming the wicked one.I write to you young men, Because you Are strong, and have overcome the wicked one. 1 Epistle John 2.13. Here is an evidence of their strength, their overcoming the wicked one.
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But where lies their strength? that is intimated, ver. 14. I write to you young men,
But where lies their strength? that is intimated, ver. 14. I write to you young men,
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because ye are strong, and the word of God abides in you, and ye have overcome the wicked one. Because you Are strong, and the word of God abides in you, and you have overcome the wicked one.
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The abiding of the word in the heart implies the power and virtue of the word taking hold of the heart;
The abiding of the word in the heart Implies the power and virtue of the word taking hold of the heart;
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and there it is mighty through God to the pulling down of strong holds. 2 Cor. 10.4. The abiding of the word in the heart includes every part of the word, precepts, promises and threatenings;
and there it is mighty through God to the pulling down of strong holds. 2 Cor. 10.4. The abiding of the word in the heart includes every part of the word, Precepts, promises and threatenings;
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and the Believer makes use of all to subdue lust. 1. The Precepts of the word, where all sin is forbidden.
and the Believer makes use of all to subdue lust. 1. The Precepts of the word, where all since is forbidden.
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Hath God forbid sin, and shall I indulge to it? ought not his word to be my rule? can I be true to God,
Hath God forbid since, and shall I indulge to it? ought not his word to be my Rule? can I be true to God,
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and transgress his Precepts? what is sin but a transgression of the law? and shall I dare to invade the rights of God,
and transgress his Precepts? what is since but a Transgression of the law? and shall I Dare to invade the rights of God,
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and deny his Sovereignty? Thus his heart stands in awe of the word. Psal. 119.161. 2. The promises of the word, he makes use of them to incourage hope;
and deny his Sovereignty? Thus his heart Stands in awe of the word. Psalm 119.161. 2. The promises of the word, he makes use of them to encourage hope;
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and hope purifies the heart. 1 Epist. John 3.3.
and hope Purifies the heart. 1 Epistle John 3.3.
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Hath God made such promises, so many, so great, of this life, of that to come,
Hath God made such promises, so many, so great, of this life, of that to come,
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and all to incourage the Soul to dye to sin, and shall I live in it,
and all to encourage the Soul to die to since, and shall I live in it,
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and so frustrate my hope in the promise? Hath God so often promised Heaven and Glory to such as mortifie sin,
and so frustrate my hope in the promise? Hath God so often promised Heaven and Glory to such as mortify since,
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and shall I live to the Flesh, and dye? Thus having these promises, he labours to be cleansed from all filthiness, both of Flesh and Spirit.
and shall I live to the Flesh, and die? Thus having these promises, he labours to be cleansed from all filthiness, both of Flesh and Spirit.
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3. He makes use of the threatenings of the word as an incentive to fear, for by the fear of the Lord men depart from evil. Prov. 16.6.
3. He makes use of the threatenings of the word as an incentive to Fear, for by the Fear of the Lord men depart from evil. Curae 16.6.
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Thus the law of his God is in his heart, so that none of his steps shall slide, Psal. 37.31.
Thus the law of his God is in his heart, so that none of his steps shall slide, Psalm 37.31.
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Secondly, He uses the Sacraments for this end, both Baptism and the Lords Supper.
Secondly, He uses the Sacraments for this end, both Baptism and the lords Supper.
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1. His Baptism, he reflects upon it as a token and seal of that Covenant, wherein God hath made himself over to him to be his God:
1. His Baptism, he reflects upon it as a token and seal of that Covenant, wherein God hath made himself over to him to be his God:
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and in which God requires a forsaking of all sin;
and in which God requires a forsaking of all since;
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and by his owning this Covenant he hath taken God for his God, and devoted himself to live to his will;
and by his owning this Covenant he hath taken God for his God, and devoted himself to live to his will;
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and therefore looks upon himself as strictly ingaged against every lust;
and Therefore looks upon himself as strictly engaged against every lust;
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and for this cause labours daily to put off the body of the sins of the Flesh. Col. 2.11. 2. The Lords Supper, here by Faith he sees Christ Crucified for sin;
and for this cause labours daily to put off the body of the Sins of the Flesh. Col. 2.11. 2. The lords Supper, Here by Faith he sees christ crucified for since;
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and how can this but make him hate sin, and heighten his rage and indignation against it;
and how can this but make him hate since, and heighten his rage and Indignation against it;
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shall Christ dye for my sins, and shall I suffer any lust to live, that had a hand in his death? Besides this Supper is a solemn renewing of Covenant with God;
shall christ die for my Sins, and shall I suffer any lust to live, that had a hand in his death? Beside this Supper is a solemn renewing of Covenant with God;
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and no man can renew Covenant with God, but he must solemnly ingage to hate and renounce all the lusts of the Flesh.
and no man can renew Covenant with God, but he must solemnly engage to hate and renounce all the Lustiest of the Flesh.
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Thus the Christian uses and improves every Ordinance to carry on the contest against sin, that so he may mortifie, and destroy it.
Thus the Christian uses and improves every Ordinance to carry on the contest against since, that so he may mortify, and destroy it.
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4. His hatred of sin appears in his purposes and resolutions against it;
4. His hatred of since appears in his Purposes and resolutions against it;
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The Covenant with Hell and Death is now broken, and he resolves never to say a confederacy to the lusts of the flesh any more.
The Covenant with Hell and Death is now broken, and he resolves never to say a confederacy to the Lustiest of the Flesh any more.
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When he is at any time surprized by sin, as sometimes he is, he hates it the more;
When he is At any time surprised by since, as sometime he is, he hates it the more;
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and it causes him to issue out a practical decree for God, like that of David, I said I will take heed to my ways that I sin not. Psal. 39.1.
and it Causes him to issue out a practical Decree for God, like that of David, I said I will take heed to my ways that I sin not. Psalm 39.1.
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When once a man hath truly taken up the Yoke of Christ, the resolve and bent of his Will is never to sin more.
When once a man hath truly taken up the Yoke of christ, the resolve and bent of his Will is never to sin more.
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Though a Believer cannot promise absolutely not to sin, yet he may fully purpose not to sin;
Though a Believer cannot promise absolutely not to sin, yet he may Fully purpose not to sin;
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So did David, I am purposed, my mouth shall not transgress. Psal. 17.3. No man can be said to hate sin that doth not purpose against it;
So did David, I am purposed, my Mouth shall not transgress. Psalm 17.3. No man can be said to hate since that does not purpose against it;
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and he that doth not hate sin, his heart is not right with God.
and he that does not hate since, his heart is not right with God.
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And this is one of those fruits of subjection to the Yoke of Christ, whereby judgment may be made a posteriori. Now I would to God that young ones would try themselves by this Character.
And this is one of those fruits of subjection to the Yoke of christ, whereby judgement may be made a posteriori. Now I would to God that young ones would try themselves by this Character.
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What is the disposition of your heart towards sin? do ye make it your work to search out sin? do ye labour to know more of your secret lusts,
What is the disposition of your heart towards since? do you make it your work to search out since? do you labour to know more of your secret Lustiest,
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and carnal frames, and deceitful hearts? this every one that is under Christs Yoke doth?
and carnal frames, and deceitful hearts? this every one that is under Christ Yoke does?
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Do ye accuse and charge your selves home before God for sin? and is it done freely,
Do you accuse and charge your selves home before God for since? and is it done freely,
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and in sincerity, and brokenness of heart? this every one that is under Christs Yoke doth.
and in sincerity, and brokenness of heart? this every one that is under Christ Yoke does.
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Do ye hate sin with a hatred of abomination, I so as to loath and turn from sin? and is it from all sin? and do ye hate it with a hatred of enmity? do ye pray against it? do ye mourn under it? do ye keep up the spiritual conflict, striving against sin? and using means of Grace,
Do you hate since with a hatred of abomination, I so as to loath and turn from since? and is it from all since? and do you hate it with a hatred of enmity? do you pray against it? do you mourn under it? do you keep up the spiritual conflict, striving against since? and using means of Grace,
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and Ordinances to keep down sin? this every one that is under Christs Yoke doth ▪
and Ordinances to keep down since? this every one that is under Christ Yoke does ▪
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Is the bent and resolution of your soul against sin? have you taken up fixed purposes never to live to the lusts of the flesh more? thus every one that is under the Yoke of Christ doth.
Is the bent and resolution of your soul against since? have you taken up fixed Purposes never to live to the Lustiest of the Flesh more? thus every one that is under the Yoke of christ does.
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By this then every one may make a judgment whether ever he hath taken up the Yoke of Christ, or not.
By this then every one may make a judgement whither ever he hath taken up the Yoke of christ, or not.
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2. It may be known by living to God in a course of Holy Obedience.
2. It may be known by living to God in a course of Holy obedience.
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Whoever hath truly put on the Yoke of Christ makes it his work and business to live to Christ;
Whoever hath truly put on the Yoke of christ makes it his work and business to live to christ;
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there is such a Principle of grace infused, that obedience becomes natural.
there is such a Principle of grace infused, that Obedience becomes natural.
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And this obedience is an infallible sign of your subjection to Jesus Christ, and therefore a fit medium to try your State by. For
And this Obedience is an infallible Signen of your subjection to jesus christ, and Therefore a fit medium to try your State by. For
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1. What better Testimony can there be of our subjection to Christ than that which evidences the work of holiness in the heart? Now obedience in the life is a sure evidence of the work of holiness within.
1. What better Testimony can there be of our subjection to christ than that which evidences the work of holiness in the heart? Now Obedience in the life is a sure evidence of the work of holiness within.
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It is the natural fruit of the feed of God sowed in the good ground of an honest heart.
It is the natural fruit of the feed of God sowed in the good ground of an honest heart.
pn31 vbz dt j n1 pp-f dt n1 pp-f np1 vvd p-acp dt j n1 pp-f dt j n1.
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Holiness is an inward frame, obedience is an overt act proceeding from it. Holiness is the Divine Nature planted in us;
Holiness is an inward frame, Obedience is an overt act proceeding from it. Holiness is the Divine Nature planted in us;
n1 vbz dt j n1, n1 vbz dt j n1 vvg p-acp pn31. n1 vbz dt j-jn n1 vvn p-acp pno12;
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Obedience is the fruit that grows upon that Root. Holiness is our Conformity to the nature of God;
obedience is the fruit that grows upon that Root. Holiness is our Conformity to the nature of God;
n1 vbz dt n1 cst vvz p-acp d n1. n1 vbz po12 n1 p-acp dt n1 pp-f np1;
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Obedience is our Conformity to the will of God.
obedience is our Conformity to the will of God.
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And nothing can prove our participation of the divine nature, like our subjection to the Divine Will. Holiness is the being of the Spiritual Life in us;
And nothing can prove our participation of the divine nature, like our subjection to the Divine Will. Holiness is the being of the Spiritual Life in us;
cc pix vmb vvi po12 n1 pp-f dt j-jn n1, vvb po12 n1 p-acp dt j-jn n1. n1 vbz dt vbg pp-f dt j n1 p-acp pno12;
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Obedience is the operation of that Life according to the degrees of it in the Soul. For there is a great difference in the degrees of Spiritual Life in Believers; it is variously Communicated;
obedience is the operation of that Life according to the Degrees of it in the Soul. For there is a great difference in the Degrees of Spiritual Life in Believers; it is variously Communicated;
n1 vbz dt n1 pp-f d n1 vvg p-acp dt n2 pp-f pn31 p-acp dt n1 p-acp pc-acp vbz dt j n1 p-acp dt n2 pp-f j n1 p-acp n2; pn31 vbz av-j vvn;
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to one more, to another less. All Believers have it, but some have it more abundantly, Joh. 10.10. and according to the measure of the life of holiness in us, such is our strength to obey:
to one more, to Another less. All Believers have it, but Some have it more abundantly, John 10.10. and according to the measure of the life of holiness in us, such is our strength to obey:
p-acp crd dc, p-acp j-jn av-dc. av-d n2 vhb pn31, cc-acp d vhb pn31 av-dc av-j, np1 crd. cc vvg p-acp dt n1 pp-f dt n1 pp-f n1 p-acp pno12, d vbz po12 n1 pc-acp vvi:
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and according to the strength of our obedience, such will the evidence of our subjection to Christ, and his Yoke be.
and according to the strength of our Obedience, such will the evidence of our subjection to christ, and his Yoke be.
cc vvg p-acp dt n1 pp-f po12 n1, d vmb dt n1 pp-f po12 n1 p-acp np1, cc po31 vvi vbi.
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2. What greater evidence can there be of our subjection to Christ, then that which is the proper and essential act of the new creature? and that obedience is.
2. What greater evidence can there be of our subjection to christ, then that which is the proper and essential act of the new creature? and that Obedience is.
crd q-crq jc n1 vmb a-acp vbi pp-f po12 n1 p-acp np1, av cst r-crq vbz dt j cc j n1 pp-f dt j n1? cc d n1 vbz.
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It is not more essential to the eye to see, nor to the ear to hear,
It is not more essential to the eye to see, nor to the ear to hear,
pn31 vbz xx av-dc j p-acp dt n1 pc-acp vvi, ccx p-acp dt n1 pc-acp vvi,
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then it is for a renewed heart to obey God. A Believer doth but act his nature in obeying:
then it is for a renewed heart to obey God. A Believer does but act his nature in obeying:
cs pn31 vbz p-acp dt j-vvn n1 pc-acp vvi np1. dt n1 vdz p-acp vvi po31 n1 p-acp vvg:
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and that appears from that pleasure and delight which (so far as renewed) he takes in it.
and that appears from that pleasure and delight which (so Far as renewed) he Takes in it.
cc cst vvz p-acp d n1 cc vvi r-crq (av av-j c-acp vvn) pns31 vvz p-acp pn31.
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Acts of nature are acts of delight; hence that of the Apostle Rom. 7.22. I delight in the law of God after the inner man.
Acts of nature Are acts of delight; hence that of the Apostle Rom. 7.22. I delight in the law of God After the inner man.
np1 pp-f n1 vbr n2 pp-f n1; av d pp-f dt n1 np1 crd. pns11 vvb p-acp dt n1 pp-f np1 p-acp dt j n1.
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And that of David, I delight to do thy will O my God. And whence this delight arises the next words tell you.
And that of David, I delight to do thy will Oh my God. And whence this delight arises the next words tell you.
cc d pp-f np1, pns11 vvb pc-acp vdi po21 n1 uh po11 np1. cc c-crq d n1 vvz dt ord n2 vvb pn22.
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Thy Law is within my heart. Psal. 40.8. The principle of grace within makes obedience to the law of God a delight, and delight in obedience to the law of God proves the truth of that Principle within.Thy Law is within my heart. Psalm 40.8. The principle of grace within makes Obedience to the law of God a delight, and delight in Obedience to the law of God Proves the truth of that Principle within.
po21 n1 vbz p-acp po11 n1. np1 crd. dt n1 pp-f n1 a-acp vvz n1 p-acp dt n1 pp-f np1 dt n1, cc vvi p-acp n1 p-acp dt n1 pp-f np1 vvz dt n1 pp-f d n1 a-acp.
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All delight in doing arises from a suitableness between the Principle and the Precept; the heart and the work.
All delight in doing arises from a suitableness between the Principle and the Precept; the heart and the work.
av-d n1 p-acp vdg vvz p-acp dt n1 p-acp dt n1 cc dt n1; dt n1 cc dt n1.
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If there are precepts injoyned us, and a defect of Principles in us, much may be done,
If there Are Precepts enjoined us, and a defect of Principles in us, much may be done,
cs pc-acp vbr n2 vvd pno12, cc dt n1 pp-f n2 p-acp pno12, d vmb vbi vdn,
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but there can be no delight in doing: the commands will be grievous.
but there can be no delight in doing: the commands will be grievous.
cc-acp a-acp vmb vbi dx n1 p-acp vdg: dt n2 vmb vbi j.
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But it is not every kind of Obedience that can prove the truth of our subjection to Christ.
But it is not every kind of obedience that can prove the truth of our subjection to christ.
p-acp pn31 vbz xx d n1 pp-f n1 cst vmb vvi dt n1 pp-f po12 n1 p-acp np1.
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A hypocrite may go far in the outward part of obedience;
A hypocrite may go Far in the outward part of Obedience;
dt n1 vmb vvi av-j p-acp dt j n1 pp-f n1;
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he may have a form of Godliness: and what is that? but a resemblance of a Christian in all the outward lineaments of Godliness.
he may have a from of Godliness: and what is that? but a resemblance of a Christian in all the outward lineaments of Godliness.
pns31 vmb vhi dt n1 pp-f n1: cc r-crq vbz d? p-acp dt n1 pp-f dt njp p-acp d dt j n2 pp-f n1.
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He may be able to do all external acts of obedience in common with Believers;
He may be able to do all external acts of Obedience in Common with Believers;
pns31 vmb vbi j pc-acp vdi d j n2 pp-f n1 p-acp j p-acp n2;
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But there are some things essential to Believers as such, the goodness whereof doth adhere intrinsecally to this work done:
But there Are Some things essential to Believers as such, the Goodness whereof does adhere intrinsically to this work done:
cc-acp pc-acp vbr d n2 j p-acp n2 c-acp d, dt n1 c-crq vdz vvi av-j p-acp d n1 vdn:
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as to love God, to fear God, to trust in God, to delight in God. These mingled with our outward duties make them to be obedience of the right kind;
as to love God, to Fear God, to trust in God, to delight in God. These mingled with our outward duties make them to be Obedience of the right kind;
c-acp p-acp vvb np1, p-acp vvb np1, p-acp vvb p-acp np1, p-acp vvb p-acp np1. np1 vvn p-acp po12 j n2 vvb pno32 pc-acp vbi n1 pp-f dt j-jn n1;
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and these no hypocrite can attain to, and therefore cannot perform any one act of true obedience.
and these no hypocrite can attain to, and Therefore cannot perform any one act of true Obedience.
cc d dx n1 vmb vvi p-acp, cc av vmbx vvi d crd n1 pp-f j n1.
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For obedience consists in a full conformity to the will of God as revealed in his word from a Principle of holiness within.
For Obedience consists in a full conformity to the will of God as revealed in his word from a Principle of holiness within.
p-acp n1 vvz p-acp dt j n1 p-acp dt n1 pp-f np1 c-acp vvn p-acp po31 n1 p-acp dt n1 pp-f n1 a-acp.
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Many profess subjection to Christ in word, but deny it in works; calling him Lord, Lord, but not doing the things which he sayes, Luk. 6.46.
Many profess subjection to christ in word, but deny it in works; calling him Lord, Lord, but not doing the things which he Says, Luk. 6.46.
d vvb n1 p-acp np1 p-acp n1, cc-acp vvb pn31 p-acp n2; vvg pno31 n1, n1, cc-acp xx vdg dt n2 r-crq pns31 vvz, np1 crd.
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And many have flexible knees, but stiff necks:
And many have flexible knees, but stiff necks:
cc d vhb j n2, cc-acp j n2:
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bowing the former to the name Jesus, but will not bow the latter to the Yoke of Jesus;
bowing the former to the name jesus, but will not bow the latter to the Yoke of jesus;
vvg dt j p-acp dt n1 np1, p-acp vmb xx vvi dt d p-acp dt vvb pp-f np1;
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being abominable, disobedient, and to every good work reprobate. Tit. 1.16. There is no such Testimony of your being under the Yoke of Christ, as conformity to the will of Christ.being abominable, disobedient, and to every good work Reprobate. Tit. 1.16. There is no such Testimony of your being under the Yoke of christ, as conformity to the will of christ.
vbg j, j, cc p-acp d j n1 j-jn. np1 crd. pc-acp vbz dx d n1 pp-f po22 vbg p-acp dt vvb pp-f np1, c-acp n1 p-acp dt n1 pp-f np1.
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By this then you may make a judgment in this matter.
By this then you may make a judgement in this matter.
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When the spies returned from searching the Land of Canaan, they brought with them a cluster of Grapes, and Pomegranates, and Figs; Numbers 13.23. and when they came to give an account of their search, they shewed them the fruit of the Land;
When the spies returned from searching the Land of Canaan, they brought with them a cluster of Grapes, and Pomegranates, and Figs; Numbers 13.23. and when they Come to give an account of their search, they showed them the fruit of the Land;
c-crq dt n2 vvn p-acp vvg dt n1 pp-f np1, pns32 vvd p-acp pno32 dt vvi pp-f n2, cc n2, cc n2; n2 crd. cc c-crq pns32 vvd pc-acp vvi dt n1 pp-f po32 n1, pns32 vvd pno32 dt n1 pp-f dt n1;
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and said, surely it flowes with milk and hony, and this is the fruit of it. ver. 27. q. d.
and said, surely it flows with milk and honey, and this is the fruit of it. ver. 27. q. worser.
cc vvd, av-j pn31 vvz p-acp n1 cc n1, cc d vbz dt n1 pp-f pn31. fw-la. crd sy. sy.
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the Land that yields such good fruit must needs be a good Land. The fruit of being under Christs yoke, is dying to sin,
the Land that yields such good fruit must needs be a good Land. The fruit of being under Christ yoke, is dying to since,
dt n1 cst vvz d j n1 vmb av vbi dt j n1 dt n1 pp-f vbg p-acp npg1 vvi, vbz vvg p-acp n1,
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and living to God in a Holy Obedience. And by these two Characters your State may certainly be known.
and living to God in a Holy obedience. And by these two Characters your State may Certainly be known.
cc vvg p-acp np1 p-acp dt j n1. cc p-acp d crd n2 po22 n1 vmb av-j vbi vvn.
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The heart that yields such fruit is surely a good heart. Pray observe that of the Apostle, Rom. 6.16. Know ye not that to whom ye yield your selves servants to obey, his servants ye are whom ye obey;
The heart that yields such fruit is surely a good heart. Pray observe that of the Apostle, Rom. 6.16. Know you not that to whom you yield your selves Servants to obey, his Servants you Are whom you obey;
dt n1 cst vvz d n1 vbz av-j dt j n1. uh-v vvb d pp-f dt n1, np1 crd. vvb pn22 xx d p-acp ro-crq pn22 vvb po22 n2 n2 pc-acp vvi, po31 n2 pn22 vbr qo-crq pn22 vvb;
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whether of sin unto death, or of obedience unto righteousness? whither of since unto death, or of Obedience unto righteousness?
cs pp-f n1 p-acp n1, cc pp-f n1 p-acp n1?
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It is not being Baptized into the name of Christ, nor taking up the outward profession of Christ and Religion, that can distinguish between the servants of Christ and Satan. Here is a surer rule;
It is not being Baptised into the name of christ, nor taking up the outward profession of christ and Religion, that can distinguish between the Servants of christ and Satan. Here is a Surer Rule;
pn31 vbz xx vbg j-vvn p-acp dt n1 pp-f np1, ccx vvg p-acp dt j n1 pp-f np1 cc n1, cst vmb vvi p-acp dt n2 pp-f np1 cc np1. av vbz dt jc n1;
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He that obeys sin is the servant of sin; and he that obeys Christ is the servant of Christ.
He that obeys since is the servant of since; and he that obeys christ is the servant of christ.
pns31 cst vvz n1 vbz dt n1 pp-f n1; cc pns31 cst vvz np1 vbz dt n1 pp-f np1.
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CHAP. XV. Exhorts to thankfulness to God who inclined the heart to this Yoke. The wisdom of taking up this Yoke manifested.
CHAP. XV. Exhorts to thankfulness to God who inclined the heart to this Yoke. The Wisdom of taking up this Yoke manifested.
np1 crd. vvz p-acp n1 p-acp np1 r-crq vvd dt n1 p-acp d n1. dt n1 pp-f vvg a-acp d n1 vvn.
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THE last use shall be of Exhortation: and I shall direct it to two sorts of persons.
THE last use shall be of Exhortation: and I shall Direct it to two sorts of Persons.
dt ord n1 vmb vbi pp-f n1: cc pns11 vmb vvi pn31 p-acp crd n2 pp-f n2.
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1. To them that have taken up the yoke of Christ in their youth.
1. To them that have taken up the yoke of christ in their youth.
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2. To such as have never yet taken up the yoke of Christ to this day.
2. To such as have never yet taken up the yoke of christ to this day.
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1. To them that have taken up the yoke of Christ in their youth; that have made it their work to mind Religion betimes; 1. To them that have taken up the yoke of christ in their youth; that have made it their work to mind Religion betimes;
crd p-acp pno32 cst vhb vvn a-acp dt vvb pp-f np1 p-acp po32 n1; cst vhb vvn pn31 po32 n1 p-acp n1 n1 av;
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to remember their Creator in the dayes of their youth. There are three duties I would commend to such, by way of direction. 1. The first is thankfulness.
to Remember their Creator in the days of their youth. There Are three duties I would commend to such, by Way of direction. 1. The First is thankfulness.
p-acp vvb po32 n1 p-acp dt n2 pp-f po32 n1. pc-acp vbr crd n2 pns11 vmd vvi p-acp d, p-acp n1 pp-f n1. crd dt ord vbz n1.
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Though this contributes nothing to God, yet it is that which he is delighted with.
Though this contributes nothing to God, yet it is that which he is delighted with.
cs d vvz pix p-acp np1, av pn31 vbz d r-crq pns31 vbz vvn p-acp.
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It shews the honesty and integrity of the heart in ascribing effects to their proper causes.
It shows the honesty and integrity of the heart in ascribing effects to their proper Causes.
pn31 vvz dt n1 cc n1 pp-f dt n1 p-acp vvg n2 p-acp po32 j n2.
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Thankfulness diminishes the creature to himself, and magnifies God. It shews a man looks upon himself as nothing, and God as all.
Thankfulness diminishes the creature to himself, and Magnifies God. It shows a man looks upon himself as nothing, and God as all.
n1 vvz dt n1 p-acp px31, cc vvz np1. pn31 vvz dt n1 vvz p-acp px31 p-acp pix, cc np1 c-acp d.
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Therefore bless God and be thankful for this great mercy. Is there not a cause? For
Therefore bless God and be thankful for this great mercy. Is there not a cause? For
av vvb np1 cc vbi j p-acp d j n1. vbz pc-acp xx dt n1? p-acp
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1. How came you to take up Christs yoke? Time was when ye were the servants of sin, other Lords had dominion over you.
1. How Come you to take up Christ yoke? Time was when you were the Servants of since, other lords had dominion over you.
crd np1 vvd pn22 pc-acp vvi a-acp npg1 vvi? n1 vbds c-crq pn22 vbdr dt n2 pp-f n1, j-jn n2 vhd n1 p-acp pn22.
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Time was when you were slaves to lust; How came you to take up the yoke of Christ? It was not natural;
Time was when you were slaves to lust; How Come you to take up the yoke of christ? It was not natural;
n1 vbds c-crq pn22 vbdr n2 p-acp n1; q-crq vvd pn22 pc-acp vvi a-acp dt vvb pp-f np1? pn31 vbds xx j;
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for by nature we are enemies to grace and holiness. It was the fruit of the wisdom of God impressed upon the Soul;
for by nature we Are enemies to grace and holiness. It was the fruit of the Wisdom of God impressed upon the Soul;
c-acp p-acp n1 pns12 vbr n2 p-acp n1 cc n1. pn31 vbds dt n1 pp-f dt n1 pp-f np1 vvn p-acp dt n1;
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it was he that gave thee counsel to make this choice; and therefore bless him.
it was he that gave thee counsel to make this choice; and Therefore bless him.
pn31 vbds pns31 cst vvd pno21 n1 pc-acp vvi d n1; cc av vvb pno31.
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So David sayes in the like case, I will bless the Lord who hath given me counsel. Psa. 16.7. Counsel for what? to take the Lord for his Lord;
So David Says in the like case, I will bless the Lord who hath given me counsel. Psa. 16.7. Counsel for what? to take the Lord for his Lord;
np1 np1 vvz p-acp dt j n1, pns11 vmb vvi dt n1 r-crq vhz vvn pno11 n1. np1 crd. n1 p-acp q-crq? pc-acp vvi dt n1 p-acp po31 n1;
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and that implies taking up his yoke. O my soul thou hast said to the Lord, thou art my Lord, ver. •. thou art my Lord; that implies subjection;
and that Implies taking up his yoke. O my soul thou hast said to the Lord, thou art my Lord, ver. •. thou art my Lord; that Implies subjection;
cc d vvz vvg a-acp po31 vvi. sy po11 n1 pns21 vh2 vvn p-acp dt n1, pns21 vb2r po11 n1, fw-la. •. pns21 vb2r po11 n1; cst vvz n1;
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Thou hast said thou art my Lord, that implyes a Covenant resignation.Thou hast said thou art my Lord, that Implies a Covenant resignation.
pns21 vh2 vvn pns21 vb2r po11 n1, cst vvz dt n1 n1.
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So that here he chooses God for his portion and chief good, and for his highest Lord;
So that Here he chooses God for his portion and chief good, and for his highest Lord;
av cst av pns31 vvz np1 p-acp po31 n1 cc j-jn j, cc p-acp po31 js n1;
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and how he came to make this choice he tells you, ver. 7. It was the Lord that counselled him to this;
and how he Come to make this choice he tells you, ver. 7. It was the Lord that counseled him to this;
cc c-crq pns31 vvd pc-acp vvi d n1 pns31 vvz pn22, fw-la. crd pn31 vbds dt n1 cst vvd pno31 p-acp d;
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and therefore he resolves the praise and glory shall be to him; I will bless the Lord who hath given me counsel. Go you and do likewise:
and Therefore he resolves the praise and glory shall be to him; I will bless the Lord who hath given me counsel. Go you and doe likewise:
cc av pns31 vvz dt n1 cc n1 vmb vbi p-acp pno31; pns11 vmb vvi dt n1 r-crq vhz vvn pno11 n1. vvb pn22 cc n1 av:
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bless the Lord who hath perswaded and over power'd your hearts to close with Christ. For no man comes to Christ except the Father draw him. Joh. 6.44.
bless the Lord who hath persuaded and over powered your hearts to close with christ. For no man comes to christ except the Father draw him. John 6.44.
vvb dt n1 r-crq vhz vvn cc a-acp vvn po22 n2 pc-acp vvi p-acp np1. p-acp dx n1 vvz p-acp np1 p-acp dt n1 vvb pno31. np1 crd.
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2. It is the wisest choice that ever you made to choose Christ for your Lord,
2. It is the Wisest choice that ever you made to choose christ for your Lord,
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and to put your selves under his yoke. It may be you think you chose wisely in other matters.
and to put your selves under his yoke. It may be you think you chosen wisely in other matters.
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In your yoke fellow, in your calling, in your dwelling, &c. but you never shewed such wisdom as in this.
In your yoke fellow, in your calling, in your Dwelling, etc. but you never showed such Wisdom as in this.
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When Job asks, (Chap. 28.12.) where shall wisdom be found, and where is the place of understanding? and having told you where it is not, not in Silver and Gold; not in Voyages to Sea;
When Job asks, (Chap. 28.12.) where shall Wisdom be found, and where is the place of understanding? and having told you where it is not, not in Silver and Gold; not in Voyages to Sea;
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Not to be purchased with all Riches; nor found in the land of the living;
Not to be purchased with all Riches; nor found in the land of the living;
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He tells you none know what, nor where true wisdom is, but God, ver. 23. God understands the way thereof,
He tells you none know what, nor where true Wisdom is, but God, ver. 23. God understands the Way thereof,
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and he knowes the place thereof: and it is he that directs us to it. ver. 28. Ʋnto man he said, behold the fear of the Lord that is wisdom,
and he knows the place thereof: and it is he that directs us to it. ver. 28. Ʋnto man he said, behold the Fear of the Lord that is Wisdom,
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and to depart from evil is understanding. There is no man truly wise but he that fears God and keeps his Commandments.and to depart from evil is understanding. There is no man truly wise but he that fears God and keeps his commandments.
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See wherein the wisdom of this taking up Christs yoke is manifest in six particulars. See wherein the Wisdom of this taking up Christ yoke is manifest in six particulars.
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1. It is manifest in this, that the best and wisest of men in all Ages have done it:
1. It is manifest in this, that the best and Wisest of men in all Ages have done it:
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they have rather chosen Obedience to Christ in the meanest services, then to be found in complyance with lust.
they have rather chosen obedience to christ in the Meanest services, then to be found in compliance with lust.
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What did David mean when he said, I had rather be a door keeper in the house of my God,
What did David mean when he said, I had rather be a door keeper in the house of my God,
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then to dwell in the Tents of wickedness? Psal. 84.10. It was a wise preferring the meanest service of Christ, before the greatest pleasures that wicked men enjoy.then to dwell in the Tents of wickedness? Psalm 84.10. It was a wise preferring the Meanest service of christ, before the greatest pleasures that wicked men enjoy.
cs pc-acp vvi p-acp dt n2 pp-f n1? np1 crd. pn31 vbds dt j vvg dt js n1 pp-f np1, p-acp dt js n2 cst j n2 vvi.
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And what meant Moses to refuse to be called the son of Pharaohs Daughter, and to choose rather to suffer affliction with the people of God,
And what meant Moses to refuse to be called the son of Pharaohs Daughter, and to choose rather to suffer affliction with the people of God,
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then to enjoy the pleasures of sin for a season, esteeming the reproaches of Christ greater riches than the treasures of Egypt? Heb. 11.24, 25, 26. What was the meaning of this, but only to shew that he preferred the worst of Christs Yoke before the best of sin? And what made the Apostles forsake all and follow Christ, but to shew that wisdom is justified of her children; then to enjoy the pleasures of since for a season, esteeming the Reproaches of christ greater riches than the treasures of Egypt? Hebrew 11.24, 25, 26. What was the meaning of this, but only to show that he preferred the worst of Christ Yoke before the best of since? And what made the Apostles forsake all and follow christ, but to show that Wisdom is justified of her children;
cs pc-acp vvi dt n2 pp-f n1 p-acp dt n1, vvg dt n2 pp-f np1 jc n2 cs dt n2 pp-f np1? np1 crd, crd, crd q-crq vbds dt n1 pp-f d, cc-acp av-j pc-acp vvi cst pns31 vvd dt js pp-f npg1 vvb p-acp dt js pp-f n1? cc q-crq vvd dt n2 vvb d cc vvi np1, p-acp pc-acp vvi cst n1 vbz vvn pp-f po31 n2;
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and that they were ready to sacrifice all for the service of such a Master? And what made those primitive Martyrs (Heb. 11.) suffer such mockings, scourgings, bonds, imprisonments, tortures, &c. but their faithfulness to Christ and his ways? And if the best in all Ages have taken up Christs yoke, then this makes the wisdom of this practise manifest:
and that they were ready to sacrifice all for the service of such a Master? And what made those primitive Martyrs (Hebrew 11.) suffer such mockings, scourgings, bonds, imprisonments, tortures, etc. but their faithfulness to christ and his ways? And if the best in all Ages have taken up Christ yoke, then this makes the Wisdom of this practice manifest:
cc cst pns32 vbdr j pc-acp vvi d p-acp dt n1 pp-f d dt n1? cc q-crq vvd d j n2 (np1 crd) vvb d n2, n2, n2, n2, n2, av p-acp po32 n1 p-acp np1 cc po31 n2? cc cs dt js p-acp d n2 vhb vvn a-acp npg1 vvi, av d vvz dt n1 pp-f d n1 j:
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Great reason therefore you should bless God for, and give him the glory of your professed subjection to Christ.
Great reason Therefore you should bless God for, and give him the glory of your professed subjection to christ.
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2. The wisdom of taking up this yoke of Christ is evident in that it is such a yoke, all the duties whereof commend themselves to every mans choice.
2. The Wisdom of taking up this yoke of christ is evident in that it is such a yoke, all the duties whereof commend themselves to every men choice.
crd dt n1 pp-f vvg a-acp d vvb pp-f np1 vbz j p-acp cst pn31 vbz d dt n1, d dt n2 c-crq vvb px32 p-acp d ng1 n1.
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It was not so in the Precepts of the Old Covenant;
It was not so in the Precepts of the Old Covenant;
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a great part of those Laws had little in them to commend them to a mans choice, (so long as their symbolical nature was not understood) save what the authority of God in commanding their observation gave to them.
a great part of those Laws had little in them to commend them to a men choice, (so long as their symbolical nature was not understood) save what the Authority of God in commanding their observation gave to them.
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Circumcision, legal washings, sacrifices, &c. were but beggarly Elements when the command of God for their observation was taken off;
Circumcision, Legal washings, Sacrifices, etc. were but beggarly Elements when the command of God for their observation was taken off;
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therefore the Apostle calls them a yoke of bondage, Gal. 5.1. Which shews that their observation of them was more because God commanded them, than out of any intrinsecal goodness which was in them. Therefore the Apostle calls them a yoke of bondage, Gal. 5.1. Which shows that their observation of them was more Because God commanded them, than out of any intrinsical Goodness which was in them.
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They obeyed them, not out of love of the thing commanded, but out of love to that God who commanded them.
They obeyed them, not out of love of the thing commanded, but out of love to that God who commanded them.
pns32 vvd pno32, xx av pp-f n1 pp-f dt n1 vvd, cc-acp av pp-f n1 p-acp cst np1 r-crq vvd pno32.
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But now the precepts of the Gospel, and the things commanded there are desireable for themselves.
But now the Precepts of the Gospel, and the things commanded there Are desirable for themselves.
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If they had not been injoyned, to love God, to fear him, to worship him in Spirit, to be righteous, godly, sober, chast, temperate;
If they had not been enjoined, to love God, to Fear him, to worship him in Spirit, to be righteous, godly, Sobrium, chaste, temperate;
cs pns32 vhd xx vbn vvd, pc-acp vvi np1, pc-acp vvi pno31, pc-acp vvi pno31 p-acp n1, pc-acp vbi j, j, j, j, j;
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to be meek, patient, and contented, &c. these are amabilia pro se, lovely in themselves, and tend to the peace and satisfaction of the mind;
to be meek, patient, and contented, etc. these Are amabilia Pro se, lovely in themselves, and tend to the peace and satisfaction of the mind;
pc-acp vbi j, j, cc vvn, av d vbr fw-la fw-la fw-la, j p-acp px32, cc vvi p-acp dt n1 cc n1 pp-f dt n1;
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besides their relation to a future happiness.
beside their Relation to a future happiness.
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And there is no man that acts up to the dictates of a considering mind but would choose these things,
And there is no man that acts up to the dictates of a considering mind but would choose these things,
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though you should suppose him under no express command thereunto.
though you should suppose him under no express command thereunto.
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3. The wisdom of taking up Christs yoke appears in this, that whatever your work is, your help is greater than your work,
3. The Wisdom of taking up Christ yoke appears in this, that whatever your work is, your help is greater than your work,
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and your succour greater than your service.
and your succour greater than your service.
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That which makes any duty difficult and burdensome is, when it masters our abilities for performance.
That which makes any duty difficult and burdensome is, when it Masters our abilities for performance.
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Now this can't be said of any work Christ calls us to; For as thy work is so shall thy strength be.
Now this can't be said of any work christ calls us to; For as thy work is so shall thy strength be.
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If God calls out one St. to greater services than another, he will furnish him with more strength and help than another.
If God calls out one Saint to greater services than Another, he will furnish him with more strength and help than Another.
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I laboured more abundantly then they all, yet not I, but the grace of God which was with me. 1 Cor. 15.10. His work was great, and his help was great.I laboured more abundantly then they all, yet not I, but the grace of God which was with me. 1 Cor. 15.10. His work was great, and his help was great.
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He abounded in labour, and God abounded in grace. He did more than all, and he recieved more than all.
He abounded in labour, and God abounded in grace. He did more than all, and he received more than all.
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And if you would know what helps Christians have in the way of obedience; They are these,
And if you would know what helps Christians have in the Way of Obedience; They Are these,
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1. They have the help of the Ordinances of Christ;
1. They have the help of the Ordinances of christ;
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and it is a great power and strength that is derived from them to the soul that sits daily under them.
and it is a great power and strength that is derived from them to the soul that sits daily under them.
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The way of the Lord is strength to the upright. The Ordinances of Christ are not empty things: The Way of the Lord is strength to the upright. The Ordinances of christ Are not empty things:
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though they have no fulness of their own, yet they give out much from the Fountain;
though they have no fullness of their own, yet they give out much from the Fountain;
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They go from strength to strength, How so? Every one of them in Sion appears before God. Psal. 84.7. 2. They have the help of the prayers of all the Saints.They go from strength to strength, How so? Every one of them in Sion appears before God. Psalm 84.7. 2. They have the help of the Prayers of all the Saints.
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For as the prayers of every Believer are directed to the good of all the Church of Christ;
For as the Prayers of every Believer Are directed to the good of all the Church of christ;
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So the prayers of the whole are designed for the good of every member. There is a mutual traffick in Heaven by the prayers of Saints one for another;
So the Prayers of the Whole Are designed for the good of every member. There is a mutual traffic in Heaven by the Prayers of Saints one for Another;
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if one Believer be in temptations, in darkness, in sufferings and troubles, All the Saints of God are wrestling for his relief.
if one Believer be in temptations, in darkness, in sufferings and Troubles, All the Saints of God Are wrestling for his relief.
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So the Church did for Peter when in prison, and their prayers did more to release him,
So the Church did for Peter when in prison, and their Prayers did more to release him,
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then all jaylers and fetters could do to detain him.
then all jailers and fetters could do to detain him.
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Mark that of the Apostle 2 Cor. 1.10, 11. Who delivered us from so great a death;
Mark that of the Apostle 2 Cor. 1.10, 11. Who Delivered us from so great a death;
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and doth deliver, in whom we trust he will yet deliver us;
and does deliver, in whom we trust he will yet deliver us;
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you also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf. you also helping together by prayer for us, that for the gift bestowed upon us by the means of many Persons, thanks may be given by many on our behalf.
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The prayers of the Saints are greatly available one for another.
The Prayers of the Saints Are greatly available one for Another.
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We have many a mercy that we never prayed particularly for, but possibly it hath been the fruit of others prayers;
We have many a mercy that we never prayed particularly for, but possibly it hath been the fruit of Others Prayers;
pns12 vhb d dt n1 cst pns12 av-x vvd av-j p-acp, cc-acp av-j pn31 vhz vbn dt n1 pp-f n2-jn n2;
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and therefore the Apostle calls it a gift bestowed upon us by the means of many persons.
and Therefore the Apostle calls it a gift bestowed upon us by the means of many Persons.
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Others sow the seed, and we enter into their harvest, and reap their labours.
Others sow the seed, and we enter into their harvest, and reap their labours.
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And this is one great part of that Communion of Saints which in our Creed we say that we believe.
And this is one great part of that Communion of Saints which in our Creed we say that we believe.
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3. They have a help greater than all this, and that is the help of Jesus Christ:
3. They have a help greater than all this, and that is the help of jesus christ:
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and he is the mighty helper. That is an excellent Scripture, could we believe it, and live upon it, Zech. 10.12. I will strengthen them in the Lord, and they shall walk up and down in his name.
and he is the mighty helper. That is an excellent Scripture, could we believe it, and live upon it, Zechariah 10.12. I will strengthen them in the Lord, and they shall walk up and down in his name.
cc pns31 vbz dt j n1. cst vbz dt j n1, vmd pns12 vvi pn31, cc vvb p-acp pn31, np1 crd. pns11 vmb vvi pno32 p-acp dt n1, cc pns32 vmb vvi a-acp cc a-acp p-acp po31 n1.
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What, or who can be too hard for such as walk in the ways and worship of Christ with the strength of Christ? Now the Lord Christ helps two ways.
What, or who can be too hard for such as walk in the ways and worship of christ with the strength of christ? Now the Lord christ helps two ways.
q-crq, cc r-crq vmb vbi av j c-acp d c-acp vvi p-acp dt n2 cc n1 pp-f np1 p-acp dt n1 pp-f np1? av dt n1 np1 vvz crd n2.
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(1.) By his powerful intercession ▪ he is ever praying and pleading for you, Heb. 7.25. (2.) By his Almighty Spirit ▪ for how are your sins mortified but by the Spirit? Rom. 8.13.
(1.) By his powerful Intercession ▪ he is ever praying and pleading for you, Hebrew 7.25. (2.) By his Almighty Spirit ▪ for how Are your Sins mortified but by the Spirit? Rom. 8.13.
(crd) p-acp po31 j n1 ▪ pns31 vbz av vvg cc vvg p-acp pn22, np1 crd. (crd) p-acp po31 j-jn n1 ▪ p-acp q-crq vbr po22 n2 vvn p-acp p-acp dt n1? np1 crd.
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And how are your hearts quickened in duty, but by the Spirit? And how are you guided in the ways of God, but by the Spirit. Joh. 16.13.
And how Are your hearts quickened in duty, but by the Spirit? And how Are you guided in the ways of God, but by the Spirit. John 16.13.
cc q-crq vbr po22 n2 vvn p-acp n1, cc-acp p-acp dt n1? cc c-crq vbr pn22 vvn p-acp dt n2 pp-f np1, cc-acp p-acp dt n1. np1 crd.
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And how are you taught? but by the Spirit. 1 Joh. 2.27. And who upholds you in your course? but the Spirit. Psal. 51.12. Besides the grace the Spirit works in you at first, you have spiritual incomes and supplies of the Spirit daily. Phil. 1.19.
And how Are you taught? but by the Spirit. 1 John 2.27. And who upholds you in your course? but the Spirit. Psalm 51.12. Beside the grace the Spirit works in you At First, you have spiritual incomes and supplies of the Spirit daily. Philip 1.19.
cc q-crq vbr pn22 vvn? cc-acp p-acp dt n1. crd np1 crd. cc q-crq vvz pn22 p-acp po22 n1? p-acp dt n1. np1 crd. p-acp dt n1 dt n1 vvz p-acp pn22 p-acp ord, pn22 vhb j n2 cc n2 pp-f dt n1 av-j. np1 crd.
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And is not the Believers help then greater than his work? now it was not so under the Law;
And is not the Believers help then greater than his work? now it was not so under the Law;
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there was great service but little assistance:
there was great service but little assistance:
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but now the Christians help is greater then his work, for it is God that works in you to will and to do.
but now the Christians help is greater then his work, for it is God that works in you to will and to do.
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The works of Gospel Obedience are more sublime, more spiritual, and therefore more difficult than any of the works of the Law;
The works of Gospel obedience Are more sublime, more spiritual, and Therefore more difficult than any of the works of the Law;
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but so far as we have Communion with the power and strength of the Spirit to actuate and inable us, they are all easy and pleasant.
but so Far as we have Communion with the power and strength of the Spirit to actuate and inable us, they Are all easy and pleasant.
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Gospel duties may be difficult in respect of divine imposition, but they are easy in regard of divine cooperation. The Father sets the Child a Copy,
Gospel duties may be difficult in respect of divine imposition, but they Are easy in regard of divine cooperation. The Father sets the Child a Copy,
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and bids it write, the Child knows not how, but yet takes the Pen, and then the Father guides the hand,
and bids it write, the Child knows not how, but yet Takes the Pen, and then the Father guides the hand,
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and the Child writes after the Copy. Lord, sayes Austin, give what thou commandest, and then command what thou wilt.
and the Child writes After the Copy. Lord, Says Austin, give what thou Commandest, and then command what thou wilt.
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4. The wisdom of taking up Christs yoke appears in this, that under this yoke, though the weakness of your obedience is great,
4. The Wisdom of taking up Christ yoke appears in this, that under this yoke, though the weakness of your Obedience is great,
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yet the truth of your obedience is accepted. God looks at truth in the inward parts, Psal. 51.6. O the many weaknesses that God passes by in his people, where he finds the heart and affection true to him;
yet the truth of your Obedience is accepted. God looks At truth in the inward parts, Psalm 51.6. O the many Weaknesses that God passes by in his people, where he finds the heart and affection true to him;
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though there be much commanded, yet the least you do is accepted. Were it not for this there could be no serving him.
though there be much commanded, yet the lest you do is accepted. Were it not for this there could be no serving him.
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If thou Lord shouldst mark iniquities who could stand? But there is forgiveness with thee that thou mayest be feared. If thou Lord Shouldst mark iniquities who could stand? But there is forgiveness with thee that thou Mayest be feared.
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Psal. 130.3, 4. God will not take advantage of your fallings and infirmities. I will spare them as a man spares his son that serves him.
Psalm 130.3, 4. God will not take advantage of your fallings and infirmities. I will spare them as a man spares his son that serves him.
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O what a sweetness must this put into service! O what a sweetness must this put into service!
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how easie must it needs make the yoke of Christ, when the least we do is accepted;
how easy must it needs make the yoke of christ, when the least we doe is accepted;
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as a handful of goats hair was for the Temple when it came from a willing heart.
as a handful of Goats hair was for the Temple when it Come from a willing heart.
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What reason therefore have we to bless the Lord that ever inclined our hearts to stoop to the yoke of Christ.
What reason Therefore have we to bless the Lord that ever inclined our hearts to stoop to the yoke of christ.
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The wisdom of taking up Christs yoke is evident in this, that herein true liberty consists. This may seem a Paradox;
The Wisdom of taking up Christ yoke is evident in this, that herein true liberty consists. This may seem a Paradox;
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for sinners do therefore indulge themselves in their lusts because there is liberty: and they therefore refuse Christs yoke because it abridges their liberty;
for Sinners do Therefore indulge themselves in their Lustiest Because there is liberty: and they Therefore refuse Christ yoke Because it abridges their liberty;
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they cannot live as they list. Now you must know there is a twofold liberty. 1. A carnal liberty;
they cannot live as they list. Now you must know there is a twofold liberty. 1. A carnal liberty;
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wherein a corrupt base heart takes a latitude to it self, to live and act according to its own vitious inclinations, without any restraint or controul.
wherein a corrupt base heart Takes a latitude to it self, to live and act according to its own vicious inclinations, without any restraint or control.
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Indeed the yoke of Christ is an enemy to this liberty;
Indeed the yoke of christ is an enemy to this liberty;
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and it were not worth the taking up if it should not, for this liberty is only the licentiousness of lust,
and it were not worth the taking up if it should not, for this liberty is only the licentiousness of lust,
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and no man such a slave as he that is thus at liberty. He is a servant to corruption, 2 Pet. 2.19. Under the devils rule, led captive by him at his will, 1 Tim. 2.26. He is held in the chains of Hell, and will you call this liberty? are not the Saints at liberty in Heaven? and yet there is none of this liberty there? will ye call this liberty, to be loaded with the guilt of sin? to be bound over to damnation? to be vexed daily with an accusing Conscience? to have all the threats of the word lye against thee? to have wrath hanging over thy head every moment? and God ready to throw thee into Hell? is this liberty when thou art in such a dreadful case, that thou darest not think of dying for fear of hell and damnation? better be the veryest gally slave in the world then thus at liberty. But then
and no man such a slave as he that is thus At liberty. He is a servant to corruption, 2 Pet. 2.19. Under the Devils Rule, led captive by him At his will, 1 Tim. 2.26. He is held in the chains of Hell, and will you call this liberty? Are not the Saints At liberty in Heaven? and yet there is none of this liberty there? will you call this liberty, to be loaded with the guilt of since? to be bound over to damnation? to be vexed daily with an accusing Conscience? to have all the Treats of the word lie against thee? to have wrath hanging over thy head every moment? and God ready to throw thee into Hell? is this liberty when thou art in such a dreadful case, that thou Darest not think of dying for Fear of hell and damnation? better be the veriest galley slave in the world then thus At liberty. But then
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2. There is a Spiritual liberty, which is wrought out for us by Christ; the purchase of his blood: John 8.36. If the son make you free then are ye free indeed.
2. There is a Spiritual liberty, which is wrought out for us by christ; the purchase of his blood: John 8.36. If the son make you free then Are you free indeed.
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And he that partakes of this liberty may well be said to be free indeed, for he is freed from the curse of the Law. Gal. 3.10. He is freed from the condemning power of sin. Rom. 8.1. He is freed from the Spirit of Bondage. Rom. 8.15.
And he that partakes of this liberty may well be said to be free indeed, for he is freed from the curse of the Law. Gal. 3.10. He is freed from the condemning power of since. Rom. 8.1. He is freed from the Spirit of Bondage. Rom. 8.15.
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And he is freed from the dominion of sin. Rom. 6.14. And a man never enjoyes this liberty till he comes under the yoke of Christ;
And he is freed from the dominion of since. Rom. 6.14. And a man never enjoys this liberty till he comes under the yoke of christ;
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and is there not reason to bless God for drawing the heart to Christ?
and is there not reason to bless God for drawing the heart to christ?
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6. The wisdom of taking up Christs yoke appears in this, that the longer you are under it, the easier you will find it.
6. The Wisdom of taking up Christ yoke appears in this, that the longer you Are under it, the Easier you will find it.
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I will make it out in three things. 1. The longer you wear it, the lighter it will be:
I will make it out in three things. 1. The longer you wear it, the lighter it will be:
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it is not so in other matters.
it is not so in other matters.
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A little burden in tract of time is heavy, and the longer it lyes the heavyer it is,
A little burden in tract of time is heavy, and the longer it lies the Heavier it is,
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because of a wast of strength by long bearing:
Because of a waste of strength by long bearing:
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but Christs burden the longer it is born the lighter it is, because though the burden is not diminished, yet your strength is increased.
but Christ burden the longer it is born the lighter it is, Because though the burden is not diminished, yet your strength is increased.
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They go from strength to strength. He that hath clean hands shall grow stronger and stronger. They go from strength to strength. He that hath clean hands shall grow Stronger and Stronger.
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And as spiritual strength increases, so spiritual difficulties must needs abate.
And as spiritual strength increases, so spiritual difficulties must needs abate.
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2. The more progress you make in obedience, the greater testimony you shall have from conscience of the uprightness of your hearts with God ▪ and you can't imagine (unless you ever felt it) what peace this brings in, 2 Cor. 1.12. Nothing gives conscience that advantage to witness aloud to our case, as godly sincerity in our obedience to Christ.
2. The more progress you make in Obedience, the greater testimony you shall have from conscience of the uprightness of your hearts with God ▪ and you can't imagine (unless you ever felt it) what peace this brings in, 2 Cor. 1.12. Nothing gives conscience that advantage to witness aloud to our case, as godly sincerity in our Obedience to christ.
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3. Much obedience brings in much comfort. The more seed the more sheaves;
3. Much Obedience brings in much Comfort. The more seed the more sheaves;
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that Christian is likest to injoy most comfort, that walks most close with God in the way of obedience.
that Christian is likest to enjoy most Comfort, that walks most close with God in the Way of Obedience.
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He hath comfort in the most difficult duties, even in his sufferings for Christ;
He hath Comfort in the most difficult duties, even in his sufferings for christ;
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and they are the most pinching part of his Yoke. And yet as the sufferings of Christ abound in us,
and they Are the most pinching part of his Yoke. And yet as the sufferings of christ abound in us,
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so our consolation also aboundeth by Christ, 2 Cor. 1.5. And therefore Christ bids us rejoyce even in persecution, Matth. 5.11, 12. He hath comfort in the worst of times, To the upright there ariseth light in darkness, Psal. 112.4. When the figtree doth not blossom, yet then he can joy in the God of his salvation. so our consolation also Aboundeth by christ, 2 Cor. 1.5. And Therefore christ bids us rejoice even in persecution, Matthew 5.11, 12. He hath Comfort in the worst of times, To the upright there arises Light in darkness, Psalm 112.4. When the Fig tree does not blossom, yet then he can joy in the God of his salvation.
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CHAP. XVI. Directs our obedience as to principles, matter, manner, and end.
CHAP. XVI. Directs our Obedience as to principles, matter, manner, and end.
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2 YOU that are under the yoke of Christ, see that you bear this yoke aright. 2 YOU that Are under the yoke of christ, see that you bear this yoke aright.
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Many put it on that do not bear it becomingly.
Many put it on that do not bear it becomingly.
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As it is one thing to make a covenant with God, and another thing to keep it;
As it is one thing to make a Covenant with God, and Another thing to keep it;
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So it is one thing to take up the yoke of Christ, and another thing to walk aright under it.
So it is one thing to take up the yoke of christ, and Another thing to walk aright under it.
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To him that orders his conversation aright will I shew the salvation of God, Psal. 50.23.To him that order his Conversation aright will I show the salvation of God, Psalm 50.23.
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Then a man orders his conversation aright when he makes conscience of those duties which this yoke lays him under:
Then a man order his Conversation aright when he makes conscience of those duties which this yoke lays him under:
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And therefore, let this be your great work and business.
And Therefore, let this be your great work and business.
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I will express my meaning in four things. 1. See that the principles of your obedience be right.
I will express my meaning in four things. 1. See that the principles of your Obedience be right.
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2. See that your obedience be in right exercises. 3. See that all be done in a right manner.
2. See that your Obedience be in right exercises. 3. See that all be done in a right manner.
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4. That it be done to a right end. 1. Look to the Principles of your obedience.
4. That it be done to a right end. 1. Look to the Principles of your Obedience.
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No man can do the duties injoyn'd by Christ without a principle of life from Christ.
No man can do the duties enjoined by christ without a principle of life from christ.
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Without me ye can do nothing, Joh. 15.5. All performances which flow not from spiritual principles wrought by Christ in the heart, stand for nothing in the account of God.Without me you can do nothing, John 15.5. All performances which flow not from spiritual principles wrought by christ in the heart, stand for nothing in the account of God.
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Though much may be done, yet it is no obedience.
Though much may be done, yet it is no Obedience.
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Therefore when the Lord designs himself honour from the service and obedience of any, he first makes them vessels to honour meet for the masters use, and prepared to every good work;
Therefore when the Lord designs himself honour from the service and Obedience of any, he First makes them vessels to honour meet for the Masters use, and prepared to every good work;
av c-crq dt n1 n2 px31 n1 p-acp dt n1 cc n1 pp-f d, pns31 ord vvz pno32 n2 p-acp n1 vvb p-acp dt ng1 n1, cc vvn p-acp d j n1;
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and how? but by infusing spiritual principles into the soul where there were none before.
and how? but by infusing spiritual principles into the soul where there were none before.
cc q-crq? cc-acp p-acp vvg j n2 p-acp dt n1 c-crq pc-acp vbdr pix p-acp.
(21) chapter (DIV2)
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As the Prophet, when he would heal the waters, threw salt into the spring. Regeneration doth not lie in a change of actions, but in a change of principles.
As the Prophet, when he would heal the waters, threw salt into the spring. Regeneration does not lie in a change of actions, but in a change of principles.
p-acp dt n1, c-crq pns31 vmd vvi dt n2, vvd n1 p-acp dt n1. n1 vdz xx vvi p-acp dt n1 pp-f n2, cc-acp p-acp dt n1 pp-f n2.
(21) chapter (DIV2)
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This is that writing the Law in the heart, which God in the New Covenant promiseth, Heb. 8.10. The writing the law with ink makes it a rule of obedience;
This is that writing the Law in the heart, which God in the New Covenant promises, Hebrew 8.10. The writing the law with ink makes it a Rule of Obedience;
d vbz d vvg dt n1 p-acp dt n1, r-crq np1 p-acp dt j n1 vvz, np1 crd. dt n1 dt n1 p-acp n1 vvz pn31 dt vvb pp-f n1;
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but when it is written in the heart, it then becomes a principle of obedience. Christ calls it a making the tree good;
but when it is written in the heart, it then becomes a principle of Obedience. christ calls it a making the tree good;
cc-acp c-crq pn31 vbz vvn p-acp dt n1, pn31 av vvz dt n1 pp-f n1. np1 vvz pn31 dt n-vvg dt n1 j;
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first make the tree good, and the fruit will be good, Matth. 12.33. And it is elsewhere called a new heart and a new spirit, Ezek. 36.26. We must not by this understand any substantial newness.First make the tree good, and the fruit will be good, Matthew 12.33. And it is elsewhere called a new heart and a new Spirit, Ezekiel 36.26. We must not by this understand any substantial newness.
ord vvb dt n1 j, cc dt n1 vmb vbi j, np1 crd. cc pn31 vbz av vvn dt j n1 cc dt j n1, np1 crd. pns12 vmb xx p-acp d vvb d j n1.
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A sinner in conversion is the same person that he was before, tho he is a new creature ▪ the soul under a work of grace is the same in substance as before,
A sinner in conversion is the same person that he was before, though he is a new creature ▪ the soul under a work of grace is the same in substance as before,
dt n1 p-acp n1 vbz dt d n1 cst pns31 vbds a-acp, cs pns31 vbz dt j n1 ▪ dt n1 p-acp dt n1 pp-f n1 vbz dt d p-acp n1 c-acp a-acp,
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and the faculties are the same. The change is not of the faculties, but of the qualities.
and the faculties Are the same. The change is not of the faculties, but of the qualities.
cc dt n2 vbr dt d. dt n1 vbz xx pp-f dt n2, cc-acp pp-f dt n2.
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As when a garment is cut into a new fashion, the cloth is still the same.
As when a garment is Cut into a new fashion, the cloth is still the same.
p-acp c-crq dt n1 vbz vvn p-acp dt j n1, dt n1 vbz av dt d.
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Naaman was the same man when he was a Leper, as when he was cured. The work of grace begins where sin began;Naaman was the same man when he was a Leper, as when he was cured. The work of grace begins where since began;
np1 vbds dt d n1 c-crq pns31 vbds dt n1, c-acp c-crq pns31 vbds vvn. dt n1 pp-f n1 vvz c-crq n1 vvd;
(21) chapter (DIV2)
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the depravation of our nature was first in the mind and heart, Ephes. 4.18. in a corruption of principles.
the depravation of our nature was First in the mind and heart, Ephesians 4.18. in a corruption of principles.
dt n1 pp-f po12 n1 vbds ord p-acp dt n1 cc n1, np1 crd. p-acp dt n1 pp-f n2.
(21) chapter (DIV2)
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And accordingly the work of renovation lies in furnishing the soul with contrary principles:
And accordingly the work of renovation lies in furnishing the soul with contrary principles:
cc av-vvg av n1 pp-f n1 vvz p-acp vvg dt n1 p-acp j-jn n2:
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and therefore God sayes, I will put my law in their mind, and write it in their heart.
and Therefore God Says, I will put my law in their mind, and write it in their heart.
cc av np1 vvz, pns11 vmb vvi po11 n1 p-acp po32 n1, cc vvb pn31 p-acp po32 n1.
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That which is intended by it is, a planting in the soul those principles of obedience whereby it is inabled to conform to the whole will of God.
That which is intended by it is, a planting in the soul those principles of Obedience whereby it is enabled to conform to the Whole will of God.
cst r-crq vbz vvn p-acp pn31 vbz, dt n-vvg p-acp dt n1 d n2 pp-f n1 c-crq pn31 vbz vvn pc-acp vvi p-acp dt j-jn n1 pp-f np1.
(21) chapter (DIV2)
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And this is the great thing that we should look to in the whole course of our obedience, what the principles are by which we are acted in duty;
And this is the great thing that we should look to in the Whole course of our Obedience, what the principles Are by which we Are acted in duty;
cc d vbz dt j n1 cst pns12 vmd vvi p-acp p-acp dt j-jn n1 pp-f po12 n1, r-crq dt n2 vbr p-acp r-crq pns12 vbr vvn p-acp n1;
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it being a matter of great concernment, for 1. Such as our principles are such will our actions be.
it being a matter of great concernment, for 1. Such as our principles Are such will our actions be.
pn31 vbg dt n1 pp-f j n1, c-acp crd d c-acp po12 n2 vbr d vmb po12 n2 vbi.
(21) chapter (DIV2)
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If our principles are carnal, our performances will be carnal; unsound principles will produce unsound obedience.
If our principles Are carnal, our performances will be carnal; unsound principles will produce unsound Obedience.
cs po12 n2 vbr j, po12 n2 vmb vbi j; j n2 vmb vvi j n1.
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Actions can rise no higher then the principles from whence they flow; the fruit can be no better than the tree that bears it.
Actions can rise no higher then the principles from whence they flow; the fruit can be no better than the tree that bears it.
ng1 vmb vvi dx jc cs dt n2 p-acp c-crq pns32 vvb; dt n1 vmb vbi dx jc cs dt n1 cst vvz pn31.
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Our best actions come under the denomination of evil, if the principle they proceed from be not good;
Our best actions come under the denomination of evil, if the principle they proceed from be not good;
po12 js n2 vvb p-acp dt n1 pp-f n-jn, cs dt n1 pns32 vvb p-acp vbi xx j;
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and so that which we account to be duty, God may reckon to be sin.
and so that which we account to be duty, God may reckon to be since.
cc av cst r-crq pns12 vvb pc-acp vbi n1, np1 vmb vvi pc-acp vbi n1.
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An action, in it self indifferent, yet becomes holy, if the principle from whence it flows be holy.
an actium, in it self indifferent, yet becomes holy, if the principle from whence it flows be holy.
dt n1, p-acp pn31 n1 j, av vvz j, cs dt n1 p-acp c-crq pn31 vvz vbb j.
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Quod forma est in physicis idem est principium in moralibus. Therefore it concerns us to look to our principles.Quod forma est in physicis idem est principium in Moralibus. Therefore it concerns us to look to our principles.
fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la p-acp fw-la. av pn31 vvz pno12 pc-acp vvi p-acp po12 n2.
(21) chapter (DIV2)
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2. The truth of any mans grace cannot be judged of by what he doth, but by the principles from which he doth what he doth.
2. The truth of any men grace cannot be judged of by what he does, but by the principles from which he does what he does.
crd dt n1 pp-f d ng1 n1 vmbx vbi vvn pp-f p-acp r-crq pns31 vdz, cc-acp p-acp dt n2 p-acp r-crq pns31 vdz r-crq pns31 vdz.
(21) chapter (DIV2)
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Gifts may for a time act as strongly, & carry a man out as zealously as grace:
Gifts may for a time act as strongly, & carry a man out as zealously as grace:
n2 vmb p-acp dt n1 n1 c-acp av-j, cc vvi dt n1 av c-acp av-j c-acp n1:
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There was no discrimination in appearance between the corn of the stony ground and that which grew on the good ground, no difference in the likeness,
There was no discrimination in appearance between the corn of the stony ground and that which grew on the good ground, no difference in the likeness,
pc-acp vbds dx n1 p-acp n1 p-acp dt n1 pp-f dt j n1 cc cst r-crq vvd p-acp dt j n1, dx n1 p-acp dt n1,
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as grew the one so grew the other; the same blade, and the same greenness;
as grew the one so grew the other; the same blade, and the same greenness;
c-acp vvd dt crd av vvd dt j-jn; dt d n1, cc dt d n1;
(21) chapter (DIV2)
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the difference lay in that which could not be seen, and that was in the root.
the difference lay in that which could not be seen, and that was in the root.
dt n1 vvd p-acp d r-crq vmd xx vbi vvn, cc cst vbds p-acp dt n1.
(21) chapter (DIV2)
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The one had root the other had not.
The one had root the other had not.
dt pi vhd n1 dt n-jn vhd xx.
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3. We can never come to a knowledge of the soundness or unsoundness, the sincerity or hypocrisie of our own hearts but by our principles.
3. We can never come to a knowledge of the soundness or unsoundness, the sincerity or hypocrisy of our own hearts but by our principles.
crd pns12 vmb av-x vvi p-acp dt n1 pp-f dt n1 cc n1, dt n1 cc n1 pp-f po12 d n2 cc-acp p-acp po12 n2.
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Hypocrisie may make as great a change of external actions as grace, but it can never make a change of principles;
Hypocrisy may make as great a change of external actions as grace, but it can never make a change of principles;
n1 vmb vvi c-acp j dt n1 pp-f j n2 p-acp n1, cc-acp pn31 vmb av-x vvi dt n1 pp-f n2;
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it may clean the outside of the cup and platter, but not the inside. It may garnish a sepulchre of rotten bones, but cannot make the dead live within. it may clean the outside of the cup and platter, but not the inside. It may garnish a Sepulchre of rotten bones, but cannot make the dead live within.
pn31 vmb av-j dt n1-an pp-f dt n1 cc n1, p-acp xx dt n1-an. pn31 vmb vvi dt n1 pp-f j-vvn n2, cc-acp vmbx vvi dt j vvi a-acp.
(21) chapter (DIV2)
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4. Such as a mans principles are such will the arguments that move him to duty be.
4. Such as a men principles Are such will the Arguments that move him to duty be.
crd d c-acp dt ng1 n2 vbr d vmb dt n2 cst vvb pno31 p-acp n1 vbi.
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You may know much both of the truth and growth of grace by the arguments that move you to duty. Two may perform the same act of obedience,
You may know much both of the truth and growth of grace by the Arguments that move you to duty. Two may perform the same act of Obedience,
pn22 vmb vvi d d pp-f dt n1 cc n1 pp-f n1 p-acp dt n2 cst vvb pn22 p-acp n1. crd vmb vvi dt d n1 pp-f n1,
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but the argument that draws them may be very different.
but the argument that draws them may be very different.
cc-acp dt n1 cst vvz pno32 vmb vbi av j.
(21) chapter (DIV2)
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One may be moved by the goodness of God, They shall fear the Lord and his goodness;
One may be moved by the Goodness of God, They shall Fear the Lord and his Goodness;
pi vmb vbi vvn p-acp dt n1 pp-f np1, pns32 vmb vvi dt n1 cc po31 n1;
(21) chapter (DIV2)
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another by his justice and severity. One may obey him as an indulgent father; another as a righteous judge.
Another by his Justice and severity. One may obey him as an indulgent father; Another as a righteous judge.
j-jn p-acp po31 n1 cc n1. crd vmb vvi pno31 p-acp dt j n1; j-jn c-acp dt j n1.
(21) chapter (DIV2)
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Fears of wrath and terrours of conscience may compel one, while another is under the constraints of love, 2 Cor. 5.14. The love of Christ constrains us.
Fears of wrath and terrors of conscience may compel one, while Another is under the constraints of love, 2 Cor. 5.14. The love of christ constrains us.
ng1 pp-f n1 cc n2 pp-f n1 vmb vvi pi, cs j-jn vbz p-acp dt n2 pp-f n1, crd np1 crd. dt n1 pp-f np1 vvz pno12.
(21) chapter (DIV2)
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One may obey out of respect to the command, another out of respect to himself.
One may obey out of respect to the command, Another out of respect to himself.
crd vmb vvi av pp-f n1 p-acp dt n1, j-jn av pp-f n1 p-acp px31.
(21) chapter (DIV2)
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An instance of this you have in Abraham and Shechem. Abraham is circumcised in obedience to the command, but Shechem submits to it for carnal advantage:
an instance of this you have in Abraham and Shechem. Abraham is circumcised in Obedience to the command, but Shechem submits to it for carnal advantage:
dt n1 pp-f d pn22 vhb p-acp np1 cc np1. np1 vbz vvn p-acp n1 p-acp dt n1, p-acp np1 vvz p-acp pn31 p-acp j n1:
(21) chapter (DIV2)
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The young man deferred not to do the thing because he had delight in Jacobs daughter, Gen. 34.19. Our principles are then carnal, when the arguments of our obedience are so;The young man deferred not to do the thing Because he had delight in Jacobs daughter, Gen. 34.19. Our principles Are then carnal, when the Arguments of our Obedience Are so;
dt j n1 vvd xx pc-acp vdi dt n1 c-acp pns31 vhd n1 p-acp np1 n1, np1 crd. po12 n2 vbr av j, c-crq dt n2 pp-f po12 n1 vbr av;
(21) chapter (DIV2)
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The Devil himself, as bad as he is, yet he will sometimes press a man to duty:
The devil himself, as bad as he is, yet he will sometime press a man to duty:
dt n1 px31, c-acp j c-acp pns31 vbz, av pns31 vmb av vvi dt n1 p-acp n1:
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he loves to sail with the wind;
he loves to sail with the wind;
pns31 vvz pc-acp vvi p-acp dt n1;
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he knows he hath the sinner thereby in a snare, and God abhors him so much the more.
he knows he hath the sinner thereby in a snare, and God abhors him so much the more.
pns31 vvz pns31 vhz dt n1 av p-acp dt n1, cc np1 vvz pno31 av av-d dt av-dc.
(21) chapter (DIV2)
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He that doth a good work upon a bad argument provokes God, because he doth that for the sake of a lust, that he would not do at the command of Christ.
He that does a good work upon a bad argument provokes God, Because he does that for the sake of a lust, that he would not do At the command of christ.
pns31 cst vdz dt j n1 p-acp dt j n1 vvz np1, c-acp pns31 vdz d p-acp dt n1 pp-f dt n1, cst pns31 vmd xx vdi p-acp dt n1 pp-f np1.
(21) chapter (DIV2)
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There is no such friend to hold a man up in right evangelical obedience as right principles.
There is no such friend to hold a man up in right Evangelical Obedience as right principles.
pc-acp vbz dx d n1 pc-acp vvi dt n1 a-acp p-acp j-jn j n1 c-acp j-jn n2.
(21) chapter (DIV2)
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5. This is the great thing God looks at in all our obedience: not only what our works are, but what our principles are.
5. This is the great thing God looks At in all our Obedience: not only what our works Are, but what our principles Are.
crd d vbz dt j n1 np1 vvz p-acp p-acp d po12 n1: xx av-j q-crq po12 n2 vbr, p-acp r-crq po12 n2 vbr.
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And in the day of judgement God will not call us to account only for the actions we do,
And in the day of judgement God will not call us to account only for the actions we do,
cc p-acp dt n1 pp-f n1 np1 vmb xx vvi pno12 pc-acp vvi av-j p-acp dt n2 pns12 vdb,
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but for the principles we do them by; and we shall stand or fall according as they are sound or corrupt.
but for the principles we do them by; and we shall stand or fallen according as they Are found or corrupt.
cc-acp p-acp dt n2 pns12 vdb pno32 p-acp; cc pns12 vmb vvi cc vvb vvg c-acp pns32 vbr j cc j.
(21) chapter (DIV2)
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The Apostle hints this to us, Rom. 2.16. in telling us that at the day of judgment, God will judge the secrets of men by Jesus Christ.
The Apostle hints this to us, Rom. 2.16. in telling us that At the day of judgement, God will judge the secrets of men by jesus christ.
dt n1 n2 d p-acp pno12, np1 crd. p-acp vvg pno12 d p-acp dt n1 pp-f n1, np1 vmb vvi dt n2-jn pp-f n2 p-acp np1 np1.
(21) chapter (DIV2)
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Now principles are the great secrets of men, hid from all but God and a mans own heart. Nothing is more latent;
Now principles Are the great secrets of men, hid from all but God and a men own heart. Nothing is more latent;
av n2 vbr dt j n2-jn pp-f n2, vvn p-acp d p-acp np1 cc dt ng1 d n1. np1 vbz av-dc fw-la;
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they are as the spring to a Clock: you see the hand move, but that which causes the motion is not seen.
they Are as the spring to a Clock: you see the hand move, but that which Causes the motion is not seen.
pns32 vbr p-acp dt n1 p-acp dt n1: pn22 vvb dt n1 vvi, cc-acp cst r-crq vvz dt n1 vbz xx vvn.
(21) chapter (DIV2)
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Actions are manifest and may be seen by all, but principles are secret and discerned by none;
Actions Are manifest and may be seen by all, but principles Are secret and discerned by none;
ng1 vbr j cc vmb vbi vvn p-acp d, cc-acp n2 vbr j-jn cc vvn p-acp pix;
(21) chapter (DIV2)
984
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but God takes strict notice of them and will judge us according to them.
but God Takes strict notice of them and will judge us according to them.
cc-acp np1 vvz j n1 pp-f pno32 cc vmb vvi pno12 vvg p-acp pno32.
(21) chapter (DIV2)
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Nothing therefore concerns a man more than to see that the principles of his obedience be right.
Nothing Therefore concerns a man more than to see that the principles of his Obedience be right.
pix av vvz dt n1 av-dc cs pc-acp vvi cst dt n2 pp-f po31 n1 vbi j-jn.
(21) chapter (DIV2)
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Now the great principles that a man is acted by, and that carry him on in gospel obedience are these three, Faith. Love. Self denial.
Now the great principles that a man is acted by, and that carry him on in gospel Obedience Are these three, Faith. Love. Self denial.
av dt j n2 cst dt n1 vbz vvn p-acp, cc d vvb pno31 a-acp p-acp n1 n1 vbr d crd, n1. n1. n1 n1.
(21) chapter (DIV2)
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1. Faith. This is the great principle of all acceptable obedience; without which no obedience can please God:
1. Faith. This is the great principle of all acceptable Obedience; without which no Obedience can please God:
crd n1. d vbz dt j n1 pp-f d j n1; p-acp r-crq dx n1 vmb vvi np1:
(21) chapter (DIV2)
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the Apostle is peremptory in it, Heb. 11.6. Without faith it is impossible to please God.
the Apostle is peremptory in it, Hebrew 11.6. Without faith it is impossible to please God.
dt n1 vbz j p-acp pn31, np1 crd. p-acp n1 pn31 vbz j pc-acp vvi np1.
(21) chapter (DIV2)
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And therefore all gospel obedience is called the obedience of faith, Rom. 16.26. There is a twofold obedience to the gospel.
And Therefore all gospel Obedience is called the Obedience of faith, Rom. 16.26. There is a twofold Obedience to the gospel.
cc av d n1 n1 vbz vvn dt n1 pp-f n1, np1 crd. pc-acp vbz dt j n1 p-acp dt n1.
(21) chapter (DIV2)
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1. Obedience to the call of the gospel, whereby fallen sinners are invited, and by various methods of grace perswaded to return to God and live.
1. obedience to the call of the gospel, whereby fallen Sinners Are invited, and by various methods of grace persuaded to return to God and live.
crd n1 p-acp dt vvb pp-f dt n1, c-crq vvn n2 vbr vvn, cc p-acp j n2 pp-f n1 vvn p-acp n1 p-acp np1 cc vvi.
(21) chapter (DIV2)
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Now there can be no obeying the gospel in this sense without faith.
Now there can be no obeying the gospel in this sense without faith.
av a-acp vmb vbi dx vvg dt n1 p-acp d n1 p-acp n1.
(21) chapter (DIV2)
987
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4597
For how can a man turn from his sins, and take Christ upon the terms of the gospel, resigning himself to the guidance of his word and spirit, without faith?
For how can a man turn from his Sins, and take christ upon the terms of the gospel, resigning himself to the guidance of his word and Spirit, without faith?
p-acp q-crq vmb dt n1 vvb p-acp po31 n2, cc vvb np1 p-acp dt n2 pp-f dt n1, vvg px31 p-acp dt n1 pp-f po31 n1 cc n1, p-acp n1?
(21) chapter (DIV2)
987
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4598
2. There is obedience to the rule of the gospel;
2. There is Obedience to the Rule of the gospel;
crd pc-acp vbz n1 p-acp dt vvb pp-f dt n1;
(21) chapter (DIV2)
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which directs and guides us how to live and walk so as to approve our wayes to God.
which directs and guides us how to live and walk so as to approve our ways to God.
r-crq vvz cc vvz pno12 c-crq pc-acp vvi cc vvi av c-acp pc-acp vvi po12 n2 p-acp np1.
(21) chapter (DIV2)
988
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For the gospel is not only the power of God to salvation, but it is the will of God also for our guidance and direction;
For the gospel is not only the power of God to salvation, but it is the will of God also for our guidance and direction;
p-acp dt n1 vbz xx av-j dt n1 pp-f np1 p-acp n1, p-acp pn31 vbz dt n1 pp-f np1 av p-acp po12 n1 cc n1;
(21) chapter (DIV2)
988
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and all obedience to it, as such, is the fruit of faith: Therefore we are said to live by faith, Gal. 2.20. and to walk by faith, 2 Cor. 5.7.
and all Obedience to it, as such, is the fruit of faith: Therefore we Are said to live by faith, Gal. 2.20. and to walk by faith, 2 Cor. 5.7.
cc d n1 p-acp pn31, c-acp d, vbz dt n1 pp-f n1: av pns12 vbr vvn p-acp vvb p-acp n1, np1 crd. cc p-acp vvb p-acp n1, crd np1 crd.
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And living and walking take in the whole course of a Christians obedience in the language and sense of the Scripture.
And living and walking take in the Whole course of a Christians Obedience in the language and sense of the Scripture.
np1 vvg cc vvg vvb p-acp dt j-jn n1 pp-f dt njpg2 n1 p-acp dt n1 cc n1 pp-f dt n1.
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As the gospel hath not only its credenda but its agenda, not only truths to be imbraced, but duties to be practised;
As the gospel hath not only its credenda but its agenda, not only truths to be embraced, but duties to be practised;
p-acp dt n1 vhz xx av-j po31 fw-la p-acp po31 fw-la, xx av-j n2 pc-acp vbi vvn, cc-acp n2 pc-acp vbi vvn;
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so faith hath both a receptive, and a dispensing property: it receives the truths of the gospel, and imbraces them; 1 Thes. 2.13. Ye received the word, not as the word of men, but (as it is in truth) the word of God.
so faith hath both a receptive, and a dispensing property: it receives the truths of the gospel, and embraces them; 1 Thebes 2.13. You received the word, not as the word of men, but (as it is in truth) the word of God.
av n1 vhz d dt j, cc dt vvg n1: pn31 vvz dt n2 pp-f dt n1, cc vvz pno32; crd np1 crd. pn22 vvd dt n1, xx p-acp dt n1 pp-f n2, cc-acp (c-acp pn31 vbz p-acp n1) dt n1 pp-f np1.
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And it hath a dispensing property too, whereby it payes homage to Christ in all capacities;
And it hath a dispensing property too, whereby it pays homage to christ in all capacities;
cc pn31 vhz dt vvg n1 av, c-crq pn31 vvz n1 p-acp np1 p-acp d n2;
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it doth not only receive the Law at his mouth as a Prophet, and rest upon his merits as a Priest, but subjects to his yoke as a King; Faith is an active principle, it doth as freely submit to the government of Christ,
it does not only receive the Law At his Mouth as a Prophet, and rest upon his merits as a Priest, but subject's to his yoke as a King; Faith is an active principle, it does as freely submit to the government of christ,
pn31 vdz xx av-j vvi dt n1 p-acp po31 n1 p-acp dt n1, cc n1 p-acp po31 n2 p-acp dt n1, p-acp n2-jn p-acp po31 vvi p-acp dt n1; n1 vbz dt j n1, pn31 vdz p-acp av-j vvi p-acp dt n1 pp-f np1,
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as it readily accepts of pardon and salvation by him. By faith Abraham obeyed, Heb 11.8. This is one principle of obedience.
as it readily accepts of pardon and salvation by him. By faith Abraham obeyed, Hebrew 11.8. This is one principle of Obedience.
c-acp pn31 av-j vvz pp-f n1 cc n1 p-acp pno31. p-acp n1 np1 vvd, n1 crd. d vbz crd n1 pp-f n1.
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2. Another principle is love. And this is of as great importance as the other; nay faith it self is deficient without this, for faith works by love, Gal. 5.6. This love as it is the Christians badge and character, ( Let them that love thy name be joyful in thee, Psal. 5.11.) So it is the great principle of obedience:
2. another principle is love. And this is of as great importance as the other; nay faith it self is deficient without this, for faith works by love, Gal. 5.6. This love as it is the Christians badge and character, (Let them that love thy name be joyful in thee, Psalm 5.11.) So it is the great principle of Obedience:
crd j-jn n1 vbz n1. cc d vbz pp-f a-acp j n1 p-acp dt j-jn; uh-x n1 pn31 n1 vbz j p-acp d, c-acp n1 vvz p-acp n1, np1 crd. d n1 c-acp pn31 vbz dt njpg2 n1 cc n1, (vvb pno32 cst vvb po21 n1 vbi j p-acp pno21, np1 crd.) av pn31 vbz dt j n1 pp-f n1:
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The Law being a ministration of death; the great principle of obedience there was fear. Fear God and keep his commandments:
The Law being a ministration of death; the great principle of Obedience there was Fear. fear God and keep his Commandments:
dt n1 vbg dt n1 pp-f n1; dt j n1 pp-f n1 a-acp vbds n1. n1 np1 cc vvi po31 n2:
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but the gospel is a ministration of life and glory, and the great principle there is Love; if a man love me he will keep my words, Joh. 14.23. Love is vertually all obedience, and therefore our Lord Christ reduces all the precepts to this, Thou shalt love the Lord thy God, and thy neighbour as thy self.
but the gospel is a ministration of life and glory, and the great principle there is Love; if a man love me he will keep my words, John 14.23. Love is virtually all Obedience, and Therefore our Lord christ reduces all the Precepts to this, Thou shalt love the Lord thy God, and thy neighbour as thy self.
p-acp dt n1 vbz dt n1 pp-f n1 cc n1, cc dt j n1 a-acp vbz n1; cs dt n1 vvb pno11 pns31 vmb vvi po11 n2, np1 crd. n1 vbz av-j d n1, cc av po12 n1 np1 vvz d dt n2 p-acp d, pns21 vm2 vvi dt n1 po21 n1, cc po21 n1 p-acp po21 n1.
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So that the substance of Religion is contained in this:
So that the substance of Religion is contained in this:
av cst dt n1 pp-f n1 vbz vvn p-acp d:
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It is not Circumcision, as the Jew would, nor uncircumcision, as the converted Gentile would, but faith that works by love, Gal. 5.6. There is no such principle of obedience as Love. This will be evident if you consider but eight properties of it.
It is not Circumcision, as the Jew would, nor uncircumcision, as the converted Gentile would, but faith that works by love, Gal. 5.6. There is no such principle of Obedience as Love. This will be evident if you Consider but eight properties of it.
pn31 vbz xx n1, p-acp dt np1 vmd, ccx n1, p-acp dt vvn j vmd, p-acp n1 cst vvz p-acp n1, np1 crd. pc-acp vbz dx d n1 pp-f n1 p-acp vvb. d vmb vbi j cs pn22 vvb p-acp crd n2 pp-f pn31.
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1. It is an appretiative principle, that prefers and values Jesus Christ above all.
1. It is an appretiative principle, that prefers and value's jesus christ above all.
crd pn31 vbz dt j-jn n1, cst vvz cc vvz np1 np1 p-acp d.
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It sees such a beauty and excellency in him that it counts all loss and dung in comparison of him.
It sees such a beauty and excellency in him that it counts all loss and dung in comparison of him.
pn31 vvz d dt n1 cc n1 p-acp pno31 cst pn31 vvz d n1 cc n1 p-acp n1 pp-f pno31.
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And he that thus loves Christ can't but obey him. 2. Love is an opening principle. And he that thus loves christ can't but obey him. 2. Love is an opening principle.
cc pns31 cst av vvz np1 vmb|pn31 cc-acp vvi pno31. crd vvb vbz dt vvg n1.
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Open to me my sister, Cant. 5.2. and ver. 6. I opened to my beloved. Open to me my sister, Cant 5.2. and for. 6. I opened to my Beloved.
vvb p-acp pno11 po11 n1, np1 crd. cc p-acp. crd pns11 vvd p-acp po11 j-vvn.
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Christ can have no entrance into the heart if love do not let him in This is the opening grace.
christ can have no Entrance into the heart if love do not let him in This is the opening grace.
np1 vmb vhi dx n1 p-acp dt n1 cs n1 vdb xx vvi pno31 p-acp d vbz dt vvg n1.
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It is so in God the Father.
It is so in God the Father.
pn31 vbz av p-acp np1 dt n1.
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What makes him open his eternal counsels and purposes of grace and mercy to poor creatures, but love?
What makes him open his Eternal Counsels and Purposes of grace and mercy to poor creatures, but love?
q-crq vvz pno31 vvi po31 j n2 cc n2 pp-f n1 cc n1 p-acp j n2, cc-acp n1?
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It is so in God the Son. What made him open heaven and come into the world? open the virgins womb and be born? open his side and let out his blood,
It is so in God the Son. What made him open heaven and come into the world? open the Virgins womb and be born? open his side and let out his blood,
pn31 vbz av p-acp np1 dt n1 q-crq vvd pno31 j n1 cc vvb p-acp dt n1? vvb dt ng1 n1 cc vbi vvn? vvb po31 n1 cc vvb av po31 n1,
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and so open a new and living way for us to the Father? What makes him open his arms to receive returning sinners,
and so open a new and living Way for us to the Father? What makes him open his arms to receive returning Sinners,
cc av j dt j cc j-vvg n1 p-acp pno12 p-acp dt n1? q-crq vvz pno31 vvi po31 n2 pc-acp vvi vvg n2,
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and open the gates of glory for them? but love. It is so in God the Holy Ghost.
and open the gates of glory for them? but love. It is so in God the Holy Ghost.
cc vvi dt n2 pp-f n1 p-acp pno32? cc-acp n1. pn31 vbz av p-acp np1 dt j n1.
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What makes him open blind eyes, and deaf ears, and hard hearts? but love.
What makes him open blind eyes, and deaf ears, and hard hearts? but love.
q-crq vvz pno31 vvi j n2, cc j n2, cc j n2? cc-acp n1.
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And look how love works in God to us, so it works in us to God;
And look how love works in God to us, so it works in us to God;
cc vvb c-crq n1 vvz p-acp np1 p-acp pno12, av pn31 vvz p-acp pno12 p-acp np1;
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it opens the ear to hearken to him; it opens the mouth to speak for him;
it Opens the ear to harken to him; it Opens the Mouth to speak for him;
pn31 vvz dt n1 pc-acp vvi p-acp pno31; pn31 vvz dt n1 pc-acp vvi p-acp pno31;
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it opens the hand to work for him; it opens the heart to entertain and imbrace him.
it Opens the hand to work for him; it Opens the heart to entertain and embrace him.
pn31 vvz dt n1 pc-acp vvi p-acp pno31; pn31 vvz dt n1 pc-acp vvi cc vvi pno31.
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3. Love is a liberal principle, it is all for giving: it is the most bountiful affection.
3. Love is a liberal principle, it is all for giving: it is the most bountiful affection.
crd vvb vbz dt j n1, pn31 vbz d p-acp vvg: pn31 vbz dt av-ds j n1.
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Love is all for laying out upon its object. It is so with God. Divine love expresses it self in acts of bounty;
Love is all for laying out upon its Object. It is so with God. Divine love Expresses it self in acts of bounty;
n1 vbz d p-acp vvg av p-acp po31 n1. pn31 vbz av p-acp np1. np1 n1 vvz pn31 n1 p-acp n2 pp-f n1;
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God so loved the world that he gave his son: He gives Christ, He gives his Spirit, He gives grace and glory, He gives himself. I will be their God. God so loved the world that he gave his son: He gives christ, He gives his Spirit, He gives grace and glory, He gives himself. I will be their God.
np1 av vvd dt n1 cst pns31 vvd po31 n1: pns31 vvz np1, pns31 vvz po31 n1, pns31 vvz n1 cc n1, pns31 vvz px31. pns11 vmb vbi po32 n1.
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So it is said of Christ, He loved us and gave himself for us.
So it is said of christ, He loved us and gave himself for us.
av pn31 vbz vvn pp-f np1, pns31 vvd pno12 cc vvd px31 p-acp pno12.
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And look how love acts in God and Christ, so it acts in all that are born of God;
And look how love acts in God and christ, so it acts in all that Are born of God;
cc vvb c-crq n1 vvz p-acp np1 cc np1, av pn31 vvz p-acp d cst vbr vvn pp-f np1;
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he that loves God gives all to God; he gives not only his time and strength and talents, but he gives himself. I am my beloveds.
he that loves God gives all to God; he gives not only his time and strength and Talents, but he gives himself. I am my beloveds.
pns31 cst vvz np1 vvz d p-acp np1; pns31 vvz xx av-j po31 n1 cc n1 cc n2, cc-acp pns31 vvz px31. pns11 vbm po11 ng1-vvn.
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4. Love is a laborious principle: It is alwayes doing; Amor nescit ferias; it hath no days of leisure;
4. Love is a laborious principle: It is always doing; Amor nescit ferias; it hath no days of leisure;
crd vvb vbz dt j n1: pn31 vbz av vdg; fw-la fw-la fw-la; pn31 vhz dx n2 pp-f n1;
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it sets all the wheels of the soul in motion. And therefore the holy Ghost joyns love and labour together.
it sets all the wheels of the soul in motion. And Therefore the holy Ghost joins love and labour together.
pn31 vvz d dt n2 pp-f dt n1 p-acp n1. cc av dt j n1 vvz n1 cc vvi av.
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God is not unrighteous to forget your work, and labour of love, Heb. 6.10. Your work of faith and labour of love, 1 Thes. 1.3.God is not unrighteous to forget your work, and labour of love, Hebrew 6.10. Your work of faith and labour of love, 1 Thebes 1.3.
np1 vbz xx j pc-acp vvi po22 n1, cc n1 pp-f n1, np1 crd. po22 n1 pp-f n1 cc n1 pp-f n1, vvn np1 crd.
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As the word of God is objectum practicum, a thing not only to be known, but obeyed;
As the word of God is Objectum practicum, a thing not only to be known, but obeyed;
p-acp dt n1 pp-f np1 vbz fw-la fw-la, dt n1 xx av-j pc-acp vbi vvn, cc-acp vvd;
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so love is principium operativum, not a meer notion swimming in the brain, but a devout affection quickning the heart to obedience.
so love is principium operativum, not a mere notion swimming in the brain, but a devout affection quickening the heart to Obedience.
av n1 vbz fw-la fw-la, xx dt j n1 vvg p-acp dt n1, cc-acp dt j n1 j-vvg dt n1 p-acp n1.
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I have lifted up my hands to thy commandments which I have loved, Psal. 119.48. If any thing keep a man close to God in duty it is love;I have lifted up my hands to thy Commandments which I have loved, Psalm 119.48. If any thing keep a man close to God in duty it is love;
pns11 vhb vvn a-acp po11 n2 p-acp po21 n2 r-crq pns11 vhb vvn, np1 crd. cs d n1 vvi dt n1 av-j p-acp np1 p-acp n1 pn31 vbz n1;
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for this will spend and be spent; as it is right in regard of its object, for this will spend and be spent; as it is right in regard of its Object,
p-acp d n1 vvi cc vbi vvn; c-acp pn31 vbz j-jn p-acp n1 pp-f po31 n1,
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so it is laborious in its motion;
so it is laborious in its motion;
av pn31 vbz j p-acp po31 n1;
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and doth so inlarge the dispositions and resolutions of the heart for God, that as it knows it cannot do enough,
and does so enlarge the dispositions and resolutions of the heart for God, that as it knows it cannot do enough,
cc vdz av vvi dt n2 cc n2 pp-f dt n1 p-acp np1, cst c-acp pn31 vvz pn31 vmbx vdi d,
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so it is apt to overlook all it doth as nothing. And this is many times the reason of those complaints that are found among Christians;
so it is apt to overlook all it does as nothing. And this is many times the reason of those complaints that Are found among Christians;
av pn31 vbz j pc-acp vvi d pn31 vdz p-acp pix. cc d vbz d n2 dt n1 pp-f d n2 cst vbr vvn p-acp np1;
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that it is not with them as in time past;
that it is not with them as in time past;
cst pn31 vbz xx p-acp pno32 c-acp p-acp n1 j;
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they cannot pray, nor act, nor walk, nor work for God as once they could and did:
they cannot pray, nor act, nor walk, nor work for God as once they could and did:
pns32 vmbx vvi, ccx n1, ccx vvi, ccx vvi p-acp np1 c-acp a-acp pns32 vmd cc vdd:
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the complaint arises meerly out of an improv'd affection; not because duty is lessened, but because love is increased.
the complaint arises merely out of an improved affection; not Because duty is lessened, but Because love is increased.
dt n1 vvz av-j av pp-f dt vvn n1; xx p-acp n1 vbz vvn, cc-acp c-acp n1 vbz vvn.
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He that loves but little, will think he doth enough when he doth least;
He that loves but little, will think he does enough when he does least;
pns31 cst vvz p-acp j, vmb vvi pns31 vdz d c-crq pns31 vdz ds;
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but as love is increased, so duty will be diminished in our esteem, though it be inlarged in our endeavour.
but as love is increased, so duty will be diminished in our esteem, though it be enlarged in our endeavour.
cc-acp c-acp n1 vbz vvn, av n1 vmb vbi vvn p-acp po12 n1, cs pn31 vbb vvn p-acp po12 n1.
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5. Love is a regulated principle, it acts by rule, and direction. The motions of love are voluntary and free;
5. Love is a regulated principle, it acts by Rule, and direction. The motions of love Are voluntary and free;
crd vvb vbz dt vvn n1, pn31 vvz p-acp n1, cc n1. dt n2 pp-f n1 vbr j-jn cc j;
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but its offices and acts are bounded by the commandment.
but its Offices and acts Are bounded by the Commandment.
cc-acp po31 n2 cc n2 vbr vvn p-acp dt n1.
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As the Promise is the rule of faith, so is the Precept the rule of love.
As the Promise is the Rule of faith, so is the Precept the Rule of love.
p-acp dt n1 vbz dt n1 pp-f n1, av vbz dt n1 dt n1 pp-f n1.
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Love to God is not a love of equals but of inferiours, and therefore comes under a law;
Love to God is not a love of equals but of inferiors, and Therefore comes under a law;
n1 p-acp np1 vbz xx dt n1 pp-f n2-jn p-acp pp-f n2-jn, cc av vvz p-acp dt n1;
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it is our duty to act it, but it is Gods prerogative to govern and guide it.
it is our duty to act it, but it is God's prerogative to govern and guide it.
pn31 vbz po12 n1 pc-acp vvi pn31, cc-acp pn31 vbz ng1 n1 pc-acp vvi cc vvi pn31.
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The expressions of our love are to be wholly regulated by what God requires and commands of us;
The expressions of our love Are to be wholly regulated by what God requires and commands of us;
dt n2 pp-f po12 n1 vbr pc-acp vbi av-jn vvn p-acp r-crq np1 vvz cc vvz pp-f pno12;
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what ever is done otherwise though in the service of God, yet it hath not love for its principle.
what ever is done otherwise though in the service of God, yet it hath not love for its principle.
q-crq av vbz vdn av cs p-acp dt n1 pp-f np1, av pn31 vhz xx n1 p-acp po31 n1.
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Many supererogate in the service of God, and think this love to God, as the Papists;
Many supererogate in the service of God, and think this love to God, as the Papists;
d j p-acp dt n1 pp-f np1, cc vvb d n1 p-acp np1, c-acp dt njp2;
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and among our selves how zealous are many for ceremonies and superstitious observances, and think this is their love to God;
and among our selves how zealous Are many for ceremonies and superstitious observances, and think this is their love to God;
cc p-acp po12 n2 c-crq j vbr d p-acp n2 cc j n2, cc vvb d vbz po32 n1 p-acp np1;
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whereas it is in the language of God himself, a hating of him:
whereas it is in the language of God himself, a hating of him:
cs pn31 vbz p-acp dt n1 pp-f np1 px31, dt vvg pp-f pno31:
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as you see in the second commandment, Visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me.
as you see in the second Commandment, Visiting the iniquity of the Father's upon the children to the third and fourth generation of them that hate me.
c-acp pn22 vvb p-acp dt ord n1, vvg dt n1 pp-f dt n2 p-acp dt n2 p-acp dt ord cc ord n1 pp-f pno32 cst vvb pno11.
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Who they are that hate him, the former part of the command tells you; they are such as corrupt the worship of God by any manner of will worship, or humane institutions. Who they Are that hate him, the former part of the command tells you; they Are such as corrupt the worship of God by any manner of will worship, or humane institutions.
r-crq pns32 vbr cst vvb pno31, dt j n1 pp-f dt n1 vvz pn22; pns32 vbr d c-acp vvi dt n1 pp-f np1 p-acp d n1 pp-f n1 n1, cc j n2.
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Though every sin hath a degree of hatred of God in it, yet false worship is in a peculiar manner said to be a hating of him, because it is a down right invading the rights of his Soveraignty, to whom alone it belongs to prescribe how he will be worshipped;
Though every since hath a degree of hatred of God in it, yet false worship is in a peculiar manner said to be a hating of him, Because it is a down right invading the rights of his Sovereignty, to whom alone it belongs to prescribe how he will be worshipped;
cs d n1 vhz dt n1 pp-f n1 pp-f np1 p-acp pn31, av j n1 vbz p-acp dt j n1 vvd pc-acp vbi dt vvg pp-f pno31, c-acp pn31 vbz dt a-acp av-jn vvg dt n2-jn pp-f po31 n1, p-acp ro-crq av-j pn31 vvz pc-acp vvi c-crq pns31 vmb vbi vvn;
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and hence one says, it is a less sin in the worship of God, not to do what God commands,
and hence one Says, it is a less since in the worship of God, not to do what God commands,
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than to practise what he hath not commanded; because in the former we shew our weakness to do the will of God;
than to practise what he hath not commanded; Because in the former we show our weakness to do the will of God;
cs pc-acp vvi r-crq pns31 vhz xx vvn; c-acp p-acp dt j pns12 vvb po12 n1 pc-acp vdi dt n1 pp-f np1;
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but in the latter we shew our impudence, in making our selves wiser than God. Herein is love that we keep his commandments.
but in the latter we show our impudence, in making our selves Wiser than God. Herein is love that we keep his Commandments.
cc-acp p-acp dt d pns12 vvb po12 n1, p-acp vvg po12 n2 jc cs np1. av vbz n1 cst pns12 vvb po31 n2.
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6. Love is a commanding principle, it swayes the heart. Every man is acted by the power of love.
6. Love is a commanding principle, it sways the heart. Every man is acted by the power of love.
crd vvb vbz dt vvg n1, pn31 vvz dt n1. np1 n1 vbz vvn p-acp dt n1 pp-f n1.
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That which gives sin its dominion in the soul is the love of it: So much as a man loves sin, so much power it hath over the heart;
That which gives since its dominion in the soul is the love of it: So much as a man loves since, so much power it hath over the heart;
d r-crq vvz n1 po31 n1 p-acp dt n1 vbz dt n1 pp-f pn31: av av-d c-acp dt n1 vvz n1, av d n1 pn31 vhz p-acp dt n1;
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and so much as we love Christ, so much he rules in us; for Christ and lust rule by love.
and so much as we love christ, so much he rules in us; for christ and lust Rule by love.
cc av av-d c-acp pns12 vvb np1, av av-d pns31 vvz p-acp pno12; p-acp np1 cc n1 vvi p-acp n1.
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As love to sin abates, the power of sin decays; and as love to Christ increases, so his interest and government advances in the soul.
As love to since abates, the power of since decays; and as love to christ increases, so his Interest and government advances in the soul.
p-acp n1 p-acp n1 vvz, dt n1 pp-f n1 vvz; cc c-acp n1 p-acp np1 vvz, av po31 n1 cc n1 vvz p-acp dt n1.
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Therefore it is that God bespeaks us to give him our hearts, Prov. 23.26. My son give me thy heart, and to love him with all our hearts, Matt. 22.37.
Therefore it is that God bespeaks us to give him our hearts, Curae 23.26. My son give me thy heart, and to love him with all our hearts, Matt. 22.37.
av pn31 vbz cst np1 vvz pno12 pc-acp vvi pno31 po12 n2, np1 crd. po11 n1 vvb pno11 po21 n1, cc pc-acp vvi pno31 p-acp d po12 n2, np1 crd.
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Because he knows that if he hath our hearts he hath all. 7. Love is an induring principle.
Because he knows that if he hath our hearts he hath all. 7. Love is an enduring principle.
p-acp pns31 vvz d cs pns31 vhz po12 n2 pns31 vhz av-d. crd vvb vbz dt vvg n1.
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It beareth all things, — indureth all things, 1 Cor. 13.7. Jacob served twice seven years for Rachel, and indured hard things, and yet the time was short, and his burden light, all was nothing because of the love he had to her. It bears all things, — Endureth all things, 1 Cor. 13.7. Jacob served twice seven Years for Rachel, and endured hard things, and yet the time was short, and his burden Light, all was nothing Because of the love he had to her.
pn31 vvz d n2, — vvz d n2, vvn np1 crd. np1 vvd av crd n2 p-acp n1, cc vvd j n2, cc av dt n1 vbds j, cc po31 n1 n1, d vbds pix p-acp pp-f dt n1 pns31 vhd p-acp pno31.
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Nescit amor molimina, love knows no difficulties, how can it when it makes hard things easie.Nescit amor molimina, love knows no difficulties, how can it when it makes hard things easy.
fw-la fw-la fw-la, n1 vvz dx n2, q-crq vmb pn31 c-crq pn31 vvz j n2 j.
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Is it not a hard thing to keep the respects of the soul fixed upon God when he hides from it,
Is it not a hard thing to keep the respects of the soul fixed upon God when he hides from it,
vbz pn31 xx dt j n1 pc-acp vvi dt n2 pp-f dt n1 vvn p-acp np1 c-crq pns31 vvz p-acp pn31,
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or frowns upon it? Amare Deum cum se praebet inimicum. This Luther counted a very hard work; but love makes it easie.
or frowns upon it? Amare God cum se praebet Inimicum. This Luther counted a very hard work; but love makes it easy.
cc vvz p-acp pn31? fw-la fw-la fw-la fw-la fw-la fw-la. d np1 vvn dt j j n1; cc-acp n1 vvz pn31 j.
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Is it not a hard thing to indure reproaches and persecutions for Christ? yet love makes it easie.
Is it not a hard thing to endure Reproaches and persecutions for christ? yet love makes it easy.
vbz pn31 xx dt j n1 pc-acp vvi n2 cc n2 p-acp np1? av n1 vvz pn31 j.
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I take pleasure in reproaches and persecutions and distresses for Christs sake, 2 Cor. 12.10. There is no man can take pleasure in these things for themselves;I take pleasure in Reproaches and persecutions and Distresses for Christ sake, 2 Cor. 12.10. There is no man can take pleasure in these things for themselves;
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no, but for Christs sake. It is love to Christ that sweetens all.
no, but for Christ sake. It is love to christ that sweetens all.
uh-x, cc-acp p-acp npg1 n1. pn31 vbz n1 p-acp np1 cst vvz d.
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Is it not a hard thing to lay down our lives for Christ? and yet love makes it easie.
Is it not a hard thing to lay down our lives for christ? and yet love makes it easy.
vbz pn31 xx dt j n1 pc-acp vvi a-acp po12 n2 p-acp np1? cc av n1 vvz pn31 j.
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I count not my life dear, sayes Paul, so that I may finish my course with joy, Acts 20.24. They loved not their lives to the death, Rev. 12.11. there is no part of Christs Yoke grievous to love; no duty burthensom.I count not my life dear, Says Paul, so that I may finish my course with joy, Acts 20.24. They loved not their lives to the death, Rev. 12.11. there is no part of Christ Yoke grievous to love; no duty burdensome.
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Great peace have they that love thy law, and nothing shall offend them, Psal. 119.165. 8. Love is a lasting principle.Great peace have they that love thy law, and nothing shall offend them, Psalm 119.165. 8. Love is a lasting principle.
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The holy Ghost sayes it never faileth, 1 Cor. 13.8. it is sure to hold out and persevere to the last.
The holy Ghost Says it never Faileth, 1 Cor. 13.8. it is sure to hold out and persevere to the last.
dt j n1 vvz pn31 av-x vvz, vvn np1 crd. pn31 vbz j pc-acp vvi av cc vvi p-acp dt ord.
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Nay it shall not only be a principle of obedience in Saints while they are in this world, but in heaven for ever.
Nay it shall not only be a principle of Obedience in Saints while they Are in this world, but in heaven for ever.
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A believer is acted by some principles in the present state, that shall cease in heaven; but love shall never cease;
A believer is acted by Some principles in the present state, that shall cease in heaven; but love shall never cease;
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it shall be a principle of obedience in heaven to Eternity. O what an excellent principle of obedience is love!
it shall be a principle of Obedience in heaven to Eternity. O what an excellent principle of Obedience is love!
pn31 vmb vbi dt n1 pp-f n1 p-acp n1 p-acp n1. sy r-crq dt j n1 pp-f n1 vbz n1!
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and therefore see that your love to Christ be sincere; and that all your services to Christ flow from this principle;
and Therefore see that your love to christ be sincere; and that all your services to christ flow from this principle;
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for without it all ye do is nothing;
for without it all the do is nothing;
c-acp p-acp pn31 d dt vdb vbz pix;
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If I give my body to be burned, and have not love, it profits me nothing, 1 Cor. 13.3.If I give my body to be burned, and have not love, it profits me nothing, 1 Cor. 13.3.
cs pns11 vvb po11 n1 pc-acp vbi vvn, cc vhb xx n1, pn31 vvz pno11 pix, vvn np1 crd.
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3. The third principle of obedience to Christ is self denial. There is a self denial before closing with Christ, which is necessary in order to the taking up his Yoke. As Christ finds every sinner in himself,
3. The third principle of Obedience to christ is self denial. There is a self denial before closing with christ, which is necessary in order to the taking up his Yoke. As christ finds every sinner in himself,
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so he first calls him out of himself to close with him.
so he First calls him out of himself to close with him.
av pns31 ord vvz pno31 av pp-f px31 p-acp j p-acp pno31.
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If any man will come after me let him deny himself, and take up his Cross and follow me, Matt. 16.24. A man must come out of himself to Christ.If any man will come After me let him deny himself, and take up his Cross and follow me, Matt. 16.24. A man must come out of himself to christ.
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And there is a self denyal which is the effect of closing with Christ; that follows upon our believing, and is an essential part of sanctification;
And there is a self denial which is the Effect of closing with christ; that follows upon our believing, and is an essential part of sanctification;
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None of us liveth to himself, and no man dyeth to himself, Rom. 14.7. Self-opinion, self-will, self-love, self-confidence, all must be denyed;None of us lives to himself, and no man Dies to himself, Rom. 14.7. Self-opinion, self-will, Self-love, self-confidence, all must be denied;
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every imagination, and every high thing must be brought into captivity to the obedience of Christ, 2 Cor. 10.4, 5. Nay righteous self too is as much to be denyed in point of dependance, as carnal self, is in point of indulgence; for trusting to self-righteousness hath undone many.
every imagination, and every high thing must be brought into captivity to the Obedience of christ, 2 Cor. 10.4, 5. Nay righteous self too is as much to be denied in point of dependence, as carnal self, is in point of indulgence; for trusting to self-righteousness hath undone many.
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Not only our unrighteousness will undo us if we abide init, but our very righteousness will undo us also if we trust to it;
Not only our unrighteousness will undo us if we abide Init, but our very righteousness will undo us also if we trust to it;
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and why? because hereby we thrust Christ out of office, and make void his righteousness.
and why? Because hereby we thrust christ out of office, and make void his righteousness.
cc q-crq? c-acp av pns12 vvd np1 av pp-f n1, cc vvi j po31 n1.
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Let your box of oyntment be never so precious, yet this dead fly will spoil it all.
Let your box of ointment be never so precious, yet this dead fly will spoil it all.
vvb po22 n1 pp-f n1 vbb av-x av j, av d j n1 vmb vvi pn31 d.
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If once judgment be sent forth to victory over every thing of self, then art thou prepared for a full subjection to the Yoke of Christ.
If once judgement be sent forth to victory over every thing of self, then art thou prepared for a full subjection to the Yoke of christ.
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Nothing a man doth can be called gospel obedience, unless it be done from a principle of self-denial:
Nothing a man does can be called gospel Obedience, unless it be done from a principle of self-denial:
np1 dt n1 vdz vmb vbi vvn n1 n1, cs pn31 vbb vdn p-acp dt n1 pp-f n1:
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for till then all his duties are but a sacrificing to his own net, or as the Prophet Hosea calls it, a bringing forth fruit to himself, Hos. 10.1.
for till then all his duties Are but a sacrificing to his own net, or as the Prophet Hosea calls it, a bringing forth fruit to himself, Hos. 10.1.
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Our Lord Christ himself acted from this principle, for as he did not his own will,
Our Lord christ himself acted from this principle, for as he did not his own will,
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so he sought not his own glory. I seek not mine own glory, but the glory of him that sent me.
so he sought not his own glory. I seek not mine own glory, but the glory of him that sent me.
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A man can never carry it becomingly under the Yoke of Christ, nor keep his commandments unless he be acted by a principle of self-denial.
A man can never carry it becomingly under the Yoke of christ, nor keep his Commandments unless he be acted by a principle of self-denial.
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That is the first thing therefore that you are to look to, that the principles of your obedience be right.
That is the First thing Therefore that you Are to look to, that the principles of your Obedience be right.
cst vbz dt ord n1 av cst pn22 vbr pc-acp vvi p-acp, cst dt n2 pp-f po22 n1 vbi j-jn.
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2. If you would order your conversation aright under this Yoke of Christ, see that your obedience be in proper acts and exercises. All that is done in Religion is not obedience;
2. If you would order your Conversation aright under this Yoke of christ, see that your Obedience be in proper acts and exercises. All that is done in Religion is not Obedience;
crd cs pn22 vmd vvi po22 n1 av p-acp d vvb pp-f np1, vvb d po22 n1 vbb p-acp j n2 cc n2. d cst vbz vdn p-acp n1 vbz xx n1;
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all that is done with reference to God, is not obedience to God.
all that is done with Referente to God, is not Obedience to God.
d cst vbz vdn p-acp n1 p-acp np1, vbz xx n1 p-acp np1.
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There is a building wood, and hay, and stubble upon the foundation, this work must be all burnt.
There is a building wood, and hay, and stubble upon the Foundation, this work must be all burned.
pc-acp vbz dt n1 n1, cc n1, cc n1 p-acp dt n1, d n1 vmb vbi av-d vvn.
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It is the vanity of Popery, and the wickedness of its teachers, to prefer the precepts of men before the commands of Jesus Christ, and so to take up the Yoke of Antichrist instead of the Yoke of Christ.
It is the vanity of Popery, and the wickedness of its Teachers, to prefer the Precepts of men before the commands of jesus christ, and so to take up the Yoke of Antichrist instead of the Yoke of christ.
pn31 vbz dt n1 pp-f n1, cc dt n1 pp-f po31 n2, pc-acp vvi dt n2 pp-f n2 p-acp dt n2 pp-f np1 np1, cc av pc-acp vvi a-acp dt vvb pp-f np1 av pp-f dt n1 pp-f np1.
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This obedience, tho done in the name of Christ, yet is down right rebellion against Christ.
This Obedience, though done in the name of christ, yet is down right rebellion against christ.
d n1, cs vdn p-acp dt n1 pp-f np1, av vbz a-acp j-jn n1 p-acp np1.
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Nothing can be obedience to Christ but what is done with respect to the authority of the commands of Christ.
Nothing can be Obedience to christ but what is done with respect to the Authority of the commands of christ.
np1 vmb vbi n1 p-acp np1 cc-acp q-crq vbz vdn p-acp n1 p-acp dt n1 pp-f dt n2 pp-f np1.
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Not this or that single command, but all. Many obey Christ in one command, and neglect another;
Not this or that single command, but all. Many obey christ in one command, and neglect Another;
xx d cc d j n1, cc-acp d. av-d vvb np1 p-acp crd n1, cc vvb j-jn;
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zealous in some things, but must he dispensed with in others.
zealous in Some things, but must he dispensed with in Others.
j p-acp d n2, cc-acp vmb pns31 vvd p-acp p-acp n2-jn.
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The Yoke of Christ doth not consist of any one single observance, but is made up of many duties;
The Yoke of christ does not consist of any one single observance, but is made up of many duties;
dt n1 pp-f np1 vdz xx vvi pp-f d crd j n1, cc-acp vbz vvn a-acp pp-f d n2;
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it is as extensive as the preceptive part of the gospel, which comprehends in it whatever is in any sense the matter of our duty.
it is as extensive as the preceptive part of the gospel, which comprehends in it whatever is in any sense the matter of our duty.
pn31 vbz a-acp j c-acp dt j n1 pp-f dt n1, r-crq vvz p-acp fw-la r-crq vbz p-acp d n1 dt n1 pp-f po12 n1.
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The whole government of heart and life, with respect to God, to our selves, to others, is fully taught by the precepts delivered in the gospel.
The Whole government of heart and life, with respect to God, to our selves, to Others, is Fully taught by the Precepts Delivered in the gospel.
dt j-jn n1 pp-f n1 cc n1, p-acp n1 p-acp np1, p-acp po12 n2, p-acp n2-jn, vbz av-j vvn p-acp dt n2 vvn p-acp dt n1.
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And therefore obedience lies not in some particular observances as to this or that command,
And Therefore Obedience lies not in Some particular observances as to this or that command,
cc av n1 vvz xx p-acp d j n2 c-acp p-acp d cc d n1,
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but it is an intire and full resignation of our selves to the laws of Christ,
but it is an entire and full resignation of our selves to the laws of christ,
cc-acp pn31 vbz dt j cc j n1 pp-f po12 n2 p-acp dt n2 pp-f np1,
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as they are a rule of guidance and government to the whole man. We must have respect to all.
as they Are a Rule of guidance and government to the Whole man. We must have respect to all.
c-acp pns32 vbr dt n1 pp-f n1 cc n1 p-acp dt j-jn n1. pns12 vmb vhi n1 p-acp d.
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That obedience that is not universal is not real. Quod propter Deum fit aequaliter fit. I esteem all thy precepts concerning all things to be right, Psal. 119.128. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report;
That Obedience that is not universal is not real. Quod propter God fit aequaliter fit. I esteem all thy Precepts Concerning all things to be right, Psalm 119.128. Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report;
cst n1 cst vbz xx j vbz xx j. fw-la fw-la fw-la j fw-la n1. pns11 vvb d po21 n2 vvg d n2 pc-acp vbi j-jn, np1 crd. r-crq n2 vbr j, r-crq n2 vbr j, r-crq n2 vbr j, r-crq n2 vbr j, r-crq n2 vbr j, r-crq n2 vbr pp-f j n1;
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if there be any virtue, and if there be any praise, think on these things, Phil. 4.8.if there be any virtue, and if there be any praise, think on these things, Philip 4.8.
cs pc-acp vbb d n1, cc cs pc-acp vbb d n1, vvb p-acp d n2, np1 crd.
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But yet, there is a preference in the commands of Christ; some are greater then others;
But yet, there is a preference in the commands of christ; Some Are greater then Others;
p-acp av, pc-acp vbz dt n1 p-acp dt n2 pp-f np1; d vbr jc cs n2-jn;
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there are NONLATINALPHABET, the weightier matters of the law; Some commands are more essential to piety, others are more circumstantial.
there Are, the Weightier matters of the law; some commands Are more essential to piety, Others Are more circumstantial.
pc-acp vbr, dt jc n2 pp-f dt n1; d n2 vbr av-dc j p-acp n1, n2-jn vbr av-dc j.
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Some wherein the glory of God, and the salvation of the soul are more immediately concerned; in others more remotely.
some wherein the glory of God, and the salvation of the soul Are more immediately concerned; in Others more remotely.
d c-crq dt n1 pp-f np1, cc dt n1 pp-f dt n1 vbr av-dc av-j vvn; p-acp ng2-jn dc av-j.
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Some precepts there are wherein the vitals and main parts of religion are contained, there are others that are but as fences about these.
some Precepts there Are wherein the vitals and main parts of Religion Are contained, there Are Others that Are but as fences about these.
d n2 pc-acp vbr c-crq dt n2-j cc j n2 pp-f n1 vbr vvn, pc-acp vbr n2-jn cst vbr p-acp c-acp n2 p-acp d.
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And therefore though every command is to be obeyed, yet some are to be preferred. Though it is a duty to respect all,
And Therefore though every command is to be obeyed, yet Some Are to be preferred. Though it is a duty to respect all,
cc av cs d n1 vbz pc-acp vbi vvn, av d vbr pc-acp vbi vvn. cs pn31 vbz dt n1 pc-acp vvi d,
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yet not with the same degree of respect Though the commands are all equal in regard of the authority of the law-giver;
yet not with the same degree of respect Though the commands Are all equal in regard of the Authority of the lawgiver;
av xx p-acp dt d n1 pp-f n1 cs dt n2 vbr d j-jn p-acp n1 pp-f dt n1 pp-f dt n1;
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yet in respect of the things commanded, there is a difference and disproportion.
yet in respect of the things commanded, there is a difference and disproportion.
av p-acp n1 pp-f dt n2 vvd, pc-acp vbz dt n1 cc n1.
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To love God is a greater duty than to love my neighbour. To obey is better then sacrifice,
To love God is a greater duty than to love my neighbour. To obey is better then sacrifice,
p-acp vvb np1 vbz dt jc n1 cs p-acp vvb po11 n1. p-acp vvi vbz jc cs n1,
(21) chapter (DIV2)
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and to hearken then the fat of rams, 1 Sam. 15 22. I will have mercy and not sacrifice, Matt. 9.13.and to harken then the fat of rams, 1 Sam. 15 22. I will have mercy and not sacrifice, Matt. 9.13.
cc pc-acp vvi av dt j pp-f n2, vvn np1 crd crd pns11 vmb vhi n1 cc xx vvi, np1 crd.
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Now then if you would have your obedience manifested in proper acts and exercises, then observe these six rules.
Now then if you would have your Obedience manifested in proper acts and exercises, then observe these six rules.
av av cs pn22 vmd vhi po22 n1 vvn p-acp j n2 cc n2, av vvb d crd n2.
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1. Neglect no duty in its season;
1. Neglect no duty in its season;
crd vvb dx n1 p-acp po31 n1;
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several seasons have their several duties annexed to them by God, which makes them more a duty then any other duty.
several seasons have their several duties annexed to them by God, which makes them more a duty then any other duty.
j n2 vhb po32 j n2 vvn p-acp pno32 p-acp np1, r-crq vvz pno32 n1 dt n1 cs d j-jn n1.
(21) chapter (DIV2)
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That which is the duty in season is greater than any other duty. 2. Where God layes most weight there we are to express most care. As for instance. I.
That which is the duty in season is greater than any other duty. 2. Where God lays most weight there we Are to express most care. As for instance. I.
d r-crq vbz dt n1 p-acp n1 vbz jc cs d j-jn n1. crd c-crq np1 vvz av-ds n1 a-acp pns12 vbr pc-acp vvi ds n1. p-acp p-acp n1. pns11.
(21) chapter (DIV2)
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Where any commandment is called great, there God layes great weight;
Where any Commandment is called great, there God lays great weight;
c-crq d n1 vbz vvn j, a-acp np1 vvz j n1;
(21) chapter (DIV2)
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Thou shalt love the Lord thy God with all thy heart, and with all thy soul, Thou shalt love the Lord thy God with all thy heart, and with all thy soul,
pns21 vm2 vvi dt n1 po21 n1 p-acp d po21 n1, cc p-acp d po21 n1,
(21) chapter (DIV2)
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and with all thy mind, this is the first and great commandment, Matt. 22.37, 38. Therefore this ought to have our first and greatest observance.and with all thy mind, this is the First and great Commandment, Matt. 22.37, 38. Therefore this ought to have our First and greatest observance.
cc p-acp d po21 n1, d vbz dt ord cc j n1, np1 crd, crd av d pi pc-acp vhi po12 ord cc js n1.
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II. Where God gives forth commands with the greatest sanctions, and severest penalties, there he layes great weight;
II Where God gives forth commands with the greatest sanctions, and Severest penalties, there he lays great weight;
crd c-crq np1 vvz av vvz p-acp dt js n2, cc js n2, a-acp pns31 vvz j n1;
(21) chapter (DIV2)
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and there we should express great care. So in the second commandment; there you have a sanction consisting of a sore threat, and a sweet promise:
and there we should express great care. So in the second Commandment; there you have a sanction consisting of a soar threat, and a sweet promise:
cc a-acp pns12 vmd vvi j n1. av p-acp dt ord n1; a-acp pn22 vhb dt n1 vvg pp-f dt j n1, cc dt j n1:
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Visiting the iniquity of the fathers upon the children to the third and fourth generation of them that hate me, Visiting the iniquity of the Father's upon the children to the third and fourth generation of them that hate me,
vvg dt n1 pp-f dt n2 p-acp dt n2 p-acp dt ord cc ord n1 pp-f pno32 cst vvb pno11,
(21) chapter (DIV2)
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and shewing mercy to thousands of them that love me and keep my commandments. and showing mercy to thousands of them that love me and keep my Commandments.
cc vvg n1 p-acp crd pp-f pno32 cst vvb pno11 cc vvb po11 n2.
(21) chapter (DIV2)
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Therefore of all sins we should take heed of false worship, and idolatry, for this God abhors:
Therefore of all Sins we should take heed of false worship, and idolatry, for this God abhors:
av pp-f d n2 pns12 vmd vvi n1 pp-f j n1, cc n1, p-acp d np1 vvz:
(21) chapter (DIV2)
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and keep close to divine institution in all religious performances. III. Where two duties come together, there the greater is to take place of the less.
and keep close to divine Institution in all religious performances. III. Where two duties come together, there the greater is to take place of the less.
cc vvb av-j p-acp j-jn n1 p-acp d j n2. np1. c-crq crd n2 vvb av, a-acp dt jc vbz pc-acp vvi n1 pp-f dt av-dc.
(21) chapter (DIV2)
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Agendum est id quod est major obligatio. Agendum est id quod est Major Obligatio.
fw-la fw-la fw-la fw-la fw-la j fw-la.
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In this case that which is the lesser duty ceases for that time to be a duty;
In this case that which is the lesser duty ceases for that time to be a duty;
p-acp d n1 cst r-crq vbz dt jc n1 vvz p-acp d n1 pc-acp vbi dt n1;
(21) chapter (DIV2)
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and the greater duty becomes the only duty. Thus positive precepts are to give place to moral precepts.
and the greater duty becomes the only duty. Thus positive Precepts Are to give place to moral Precepts.
cc dt jc n1 vvz dt j n1. av j n2 vbr pc-acp vvi n1 p-acp j n2.
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Though I am commanded to keep the Sabbath and do no work;
Though I am commanded to keep the Sabbath and do no work;
cs pns11 vbm vvn pc-acp vvi dt n1 cc vdb dx n1;
(21) chapter (DIV2)
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yet for preserving my neighbours life, or house when on fire, I may as lawfully work on that day as any other. And in moral precepts;
yet for preserving my neighbours life, or house when on fire, I may as lawfully work on that day as any other. And in moral Precepts;
av p-acp vvg po11 ng1 n1, cc n1 c-crq p-acp n1, pns11 vmb c-acp av-j vvi p-acp d n1 c-acp d n-jn. cc p-acp j n2;
(21) chapter (DIV2)
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the less is to give place to the greater. Thus when the first and the fifth command meet;
the less is to give place to the greater. Thus when the First and the fifth command meet;
dt av-dc vbz pc-acp vvi n1 p-acp dt jc. av c-crq dt ord cc dt ord n1 vvi;
(21) chapter (DIV2)
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(obey God, and obey your rulers.) the first is to take place.(obey God, and obey your Rulers.) the First is to take place.
(vvb np1, cc vvb po22 n2.) dt ord vbz pc-acp vvi n1.
(21) chapter (DIV2)
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The power of a delegate is not to be own'd in competition with the authority of God.
The power of a delegate is not to be owned in competition with the Authority of God.
dt n1 pp-f dt vvb vbz xx pc-acp vbi j-vvn p-acp n1 p-acp dt n1 pp-f np1.
(21) chapter (DIV2)
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In praesentia majoris cessat potestas minoris. In this case superiours are not to be obeyed.In Presence majoris cessat potestas minoris. In this case superiors Are not to be obeyed.
p-acp fw-la fw-la fw-ge fw-la fw-la. p-acp d n1 n2-jn vbr xx pc-acp vbi vvn.
(21) chapter (DIV2)
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For no command of superiours can bind against the command of God, who is higher then the highest. Again;
For no command of superiors can bind against the command of God, who is higher then the highest. Again;
p-acp dx n1 pp-f n2-jn vmb vvi p-acp dt n1 pp-f np1, r-crq vbz jc cs dt js. av;
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when my own temporal good, and the spiritual good of another meet in competition, I am to prefer his spiritual good before my own temporal good. Therefore Paul would rather never eat meat, then offend his Brothers conscience.
when my own temporal good, and the spiritual good of Another meet in competition, I am to prefer his spiritual good before my own temporal good. Therefore Paul would rather never eat meat, then offend his Brother's conscience.
c-crq po11 d j j, cc dt j j pp-f j-jn j p-acp n1, pns11 vbm pc-acp vvi po31 j j p-acp po11 d j j. av np1 vmd av-c av-x vvb n1, av vvb po31 ng1 n1.
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This is the meaning of that in 1 Joh. 3.16. We ought to lay down our lives for the brethren.
This is the meaning of that in 1 John 3.16. We ought to lay down our lives for the brothers.
d vbz dt n1 pp-f d p-acp crd np1 crd. pns12 vmd pc-acp vvi a-acp po12 n2 p-acp dt n2.
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That is, our corporal lives for their spiritual.
That is, our corporal lives for their spiritual.
cst vbz, po12 j n2 p-acp po32 j.
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As in time of persecution, when the death of the strong may confirm the saith of the weak,
As in time of persecution, when the death of the strong may confirm the Says of the weak,
p-acp p-acp n1 pp-f n1, c-crq dt n1 pp-f dt j vmb vvi dt vvz pp-f dt j,
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and so be a service to the salvation of others; then we ought not to count our lives dear.
and so be a service to the salvation of Others; then we ought not to count our lives dear.
cc av vbi dt n1 p-acp dt n1 pp-f n2-jn; av pns12 vmd xx pc-acp vvi po12 n2 j-jn.
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IV. When external duties are commanded, internal obedience is therein required and chiefly intended. For every precept is given to the whole man;
IV. When external duties Are commanded, internal Obedience is therein required and chiefly intended. For every precept is given to the Whole man;
np1 c-crq j n2 vbr vvn, j n1 vbz av vvn cc av-jn vvn. p-acp d n1 vbz vvn p-acp dt j-jn n1;
(21) chapter (DIV2)
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and therefore binds the inward man as well as the outward, or else we are obliged to be hypocrites,
and Therefore binds the inward man as well as the outward, or Else we Are obliged to be Hypocrites,
cc av vvz dt j n1 c-acp av c-acp dt j, cc av pns12 vbr vvn pc-acp vbi n2,
(21) chapter (DIV2)
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and seem what we are not.
and seem what we Are not.
cc vvb r-crq pns12 vbr xx.
(21) chapter (DIV2)
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When we are commanded to repent; to hear, to pray, to do good works, they are not the outward acts only that Christ calls for;
When we Are commanded to Repent; to hear, to pray, to do good works, they Are not the outward acts only that christ calls for;
c-crq pns12 vbr vvn p-acp vvb; p-acp vvb, p-acp vvb, p-acp vdb j n2, pns32 vbr xx dt j n2 av-j cst np1 vvz p-acp;
(21) chapter (DIV2)
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but the inward graces and affections.
but the inward graces and affections.
cc-acp dt j n2 cc n2.
(21) chapter (DIV2)
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And therefore you never obey the precept, whatever duties you perform, unless they be done in spirit and truth.
And Therefore you never obey the precept, whatever duties you perform, unless they be done in Spirit and truth.
cc av pn22 av-x vvi dt n1, r-crq n2 pn22 vvb, cs pns32 vbb vdn p-acp n1 cc n1.
(21) chapter (DIV2)
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V. Observe the station and condition God hath set thee in, and the circumstances thou art under,
V. Observe the station and condition God hath Set thee in, and the Circumstances thou art under,
n1 vvb dt n1 cc n1 np1 vhz vvn pno21 p-acp, cc dt n2 pns21 vb2r a-acp,
(21) chapter (DIV2)
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and attend to the duties thereof. For that which is the duty of one may not be the duty of another:
and attend to the duties thereof. For that which is the duty of one may not be the duty of Another:
cc vvi p-acp dt n2 av. p-acp d r-crq vbz dt n1 pp-f crd vmb xx vbi dt n1 pp-f n-jn:
(21) chapter (DIV2)
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and that which is a great duty at one time, may be no duty at another. One man may be a Magistrate, another a Minister,
and that which is a great duty At one time, may be no duty At Another. One man may be a Magistrate, Another a Minister,
cc cst r-crq vbz dt j n1 p-acp crd n1, vmb vbi dx n1 p-acp j-jn. crd n1 vmb vbi dt n1, j-jn dt n1,
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and so may be obliged to those duties which are no duties to another. VI. Lastly, whatever duties conduce most to Gods glory;
and so may be obliged to those duties which Are no duties to Another. VI. Lastly, whatever duties conduce most to God's glory;
cc av vmb vbi vvn p-acp d n2 r-crq vbr dx n2 p-acp j-jn. crd. ord, r-crq n2 vvi av-ds p-acp npg1 n1;
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whatever have the greatest tendency to our own salvation, and the salvation of others;
whatever have the greatest tendency to our own salvation, and the salvation of Others;
r-crq vhb dt js n1 p-acp po12 d n1, cc dt n1 pp-f n2-jn;
(21) chapter (DIV2)
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whatever may put the greatest honour upon religion, and render it lovely among men, and put to silence the ignorance of the foolish:
whatever may put the greatest honour upon Religion, and render it lovely among men, and put to silence the ignorance of the foolish:
r-crq vmb vvi dt js n1 p-acp n1, cc vvb pn31 j p-acp n2, cc vvd pc-acp vvi dt n1 pp-f dt j:
(21) chapter (DIV2)
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in these things lye the proper acts and exercises of obedience. in these things lie the proper acts and exercises of Obedience.
p-acp d n2 vvb dt j n2 cc n2 pp-f n1.
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And therefore these are the works chiefly to be attended to by all that are under the Yoke of Christ:
And Therefore these Are the works chiefly to be attended to by all that Are under the Yoke of christ:
cc av d vbr dt n2 av-jn pc-acp vbi vvn p-acp p-acp d cst vbr p-acp dt vvb pp-f np1:
(21) chapter (DIV2)
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but we must not so be concerned in the greatest, as to neglect the least. Qui minima spernit paulatim decidit.
but we must not so be concerned in the greatest, as to neglect the least. Qui minima spernit Gradually decidit.
cc-acp pns12 vmb xx av vbi vvn p-acp dt js, c-acp pc-acp vvi dt ds. fw-la fw-la fw-la av fw-la.
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Spiritual decays begin in the neglect of lesser duties. Remember that of Christ to the hypocritical Pharisees:
Spiritual decays begin in the neglect of lesser duties. remember that of christ to the hypocritical Pharisees:
j n2 vvb p-acp dt n1 pp-f jc n2. np1 cst pp-f np1 p-acp dt j np2:
(21) chapter (DIV2)
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These ye ought to have done, and not to leave the other undone, Matt. 23.23. And that in Matt. 5.19. Whosoever shall break one of these least commandments, shall be called the least in the kingdom of heaven. These you ought to have done, and not to leave the other undone, Matt. 23.23. And that in Matt. 5.19. Whosoever shall break one of these lest Commandments, shall be called the least in the Kingdom of heaven.
d pn22 vmd pc-acp vhi vdn, cc xx pc-acp vvi dt j-jn vvn, np1 crd. cc cst p-acp np1 crd. c-crq vmb vvi crd pp-f d cs n2, vmb vbi vvn dt ds p-acp dt n1 pp-f n1.
(21) chapter (DIV2)
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3. If you would carry it becomingly under the Yoke of Christ, as you must look that the principles of your obedience be right;
3. If you would carry it becomingly under the Yoke of christ, as you must look that the principles of your Obedience be right;
crd cs pn22 vmd vvi pn31 av-vvg p-acp dt vvb pp-f np1, c-acp pn22 vmb vvi d dt n2 pp-f po22 n1 vbi j-jn;
(21) chapter (DIV2)
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and that the matter of your obedience be in right exercises: so you must see to the manner of your obedience.
and that the matter of your Obedience be in right exercises: so you must see to the manner of your Obedience.
cc cst dt n1 pp-f po22 n1 vbb p-acp j-jn n2: av pn22 vmb vvi p-acp dt n1 pp-f po22 n1.
(21) chapter (DIV2)
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It is not the bare doing what God commands that is obedience, unless it be done in a right manner. Most men miscarry herein;
It is not the bore doing what God commands that is Obedience, unless it be done in a right manner. Most men miscarry herein;
pn31 vbz xx dt j vdg q-crq np1 vvz cst vbz n1, cs pn31 vbb vdn p-acp dt j-jn n1. np1 n2 vvb av;
(21) chapter (DIV2)
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taking up in a bare performance of duty, and resting in opere operato, in the work done,
taking up in a bore performance of duty, and resting in Opere operato, in the work done,
vvg a-acp p-acp dt j n1 pp-f n1, cc j-vvg p-acp fw-fr fw-mi, p-acp dt n1 vdn,
(21) chapter (DIV2)
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Like the blind Papists, that bead out their devotions, and serve God by tale.
Like the blind Papists, that bead out their devotions, and serve God by tale.
av-j dt j njp2, cst vvb av po32 n2, cc vvi np1 p-acp n1.
(21) chapter (DIV2)
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How few watch over their hearts in duty, or look to the frame of their spirits in obedience:
How few watch over their hearts in duty, or look to the frame of their spirits in Obedience:
c-crq d n1 p-acp po32 n2 p-acp n1, cc vvb p-acp dt n1 pp-f po32 n2 p-acp n1:
(21) chapter (DIV2)
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whereas this is the great thing God looks at.
whereas this is the great thing God looks At.
cs d vbz dt j n1 np1 vvz p-acp.
(21) chapter (DIV2)
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And therefore the precept doth not only direct in the matter to be done, but also in the manner of doing:
And Therefore the precept does not only Direct in the matter to be done, but also in the manner of doing:
cc av dt n1 vdz xx av-j vvi p-acp dt n1 pc-acp vbi vdn, cc-acp av p-acp dt n1 pp-f vdg:
(21) chapter (DIV2)
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not only what, but how. Take heed how ye hear, Luke 8.18. Take heed ye do not your alms before men, Matt. 6.1.
not only what, but how. Take heed how you hear, Lycia 8.18. Take heed you do not your alms before men, Matt. 6.1.
xx av-j r-crq, p-acp c-crq. vvb n1 c-crq pn22 vvb, av crd. vvb n1 pn22 vdb xx po22 n2 p-acp n2, np1 crd.
(21) chapter (DIV2)
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Now what doth our Lord Christ mean by these take heeds? but to shew us how possible it is for a man to miscarry in the very doing of duty,
Now what does our Lord christ mean by these take heeds? but to show us how possible it is for a man to miscarry in the very doing of duty,
av r-crq vdz po12 n1 np1 vvb p-acp d vvb n2? p-acp pc-acp vvi pno12 c-crq j pn31 vbz p-acp dt n1 pc-acp vvi p-acp dt av vdg pp-f n1,
(21) chapter (DIV2)
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if he do not make as much conscience, and shew as much care in the manner of doing,
if he do not make as much conscience, and show as much care in the manner of doing,
cs pns31 vdb xx vvi p-acp d n1, cc vvi p-acp d n1 p-acp dt n1 pp-f vdg,
(21) chapter (DIV2)
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as in the matter to be done. Malum ex quolibet defectu. Tho all requisites must concur to make an action morally good,
as in the matter to be done. Malum ex quolibet defectu. Though all requisites must concur to make an actium morally good,
c-acp p-acp dt n1 pc-acp vbi vdn. fw-la fw-la fw-la fw-la. cs d n2-j vmb vvi pc-acp vvi dt n1 av-j j,
(21) chapter (DIV2)
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yet any defect makes a good thing evil. And therefore in all instances of obedience the manner is carefully to be attended to. For
yet any defect makes a good thing evil. And Therefore in all instances of Obedience the manner is carefully to be attended to. For
av d n1 vvz dt j n1 j-jn. cc av p-acp d n2 pp-f n1 dt n1 vbz av-j pc-acp vbi vvn p-acp. p-acp
(21) chapter (DIV2)
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1. This is the great distinguishing character between a true believer and an hypocrite. It is not in the matter done, but in the manner of doing.
1. This is the great distinguishing character between a true believer and an hypocrite. It is not in the matter done, but in the manner of doing.
crd d vbz dt j j-vvg n1 p-acp dt j n1 cc dt n1. pn31 vbz xx p-acp dt n1 vdn, cc-acp p-acp dt n1 pp-f vdg.
(21) chapter (DIV2)
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both may be ingaged in one and the same duty:
both may be engaged in one and the same duty:
av-d vmb vbi vvn p-acp crd cc dt d n1:
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and yet it may be an act of grace in one, and an act of sin in the other. The good man prays; so doth the hypocrite;
and yet it may be an act of grace in one, and an act of since in the other. The good man prays; so does the hypocrite;
cc av pn31 vmb vbi dt n1 pp-f n1 p-acp pi, cc dt n1 pp-f n1 p-acp dt n-jn. dt j n1 vvz; av vdz dt n1;
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but the one prayes with faith and fervency; the other draws nigh to God with his lips, when the heart is far from him. The good man serves God; so doth the hypocrite:
but the one prays with faith and fervency; the other draws High to God with his lips, when the heart is Far from him. The good man serves God; so does the hypocrite:
cc-acp dt pi vvz p-acp n1 cc n1; dt j-jn vvz av-j p-acp np1 p-acp po31 n2, c-crq dt n1 vbz av-j p-acp pno31. dt j n1 vvz np1; av vdz dt n1:
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but the one brings the male of the flock; the other brings the torn, and the lame, and the sick. The one serves him deceitfully; the other acceptably.
but the one brings the male of the flock; the other brings the torn, and the lame, and the sick. The one serves him deceitfully; the other acceptably.
cc-acp dt pi vvz dt j-jn pp-f dt n1; dt n-jn vvz dt vvn, cc dt j, cc dt j. dt crd vvz pno31 av-j; dt j-jn av-j.
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2. A duty that is materially good, may be formally evil by failing in a right maner.
2. A duty that is materially good, may be formally evil by failing in a right manner.
crd dt n1 cst vbz av-jn j, vmb vbi av-j j-jn p-acp vvg p-acp dt j-jn n1.
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Good becomes evil, and duty is turned into sin by an undue manner of performance. It is iniquity even the solemn meeeting, Isa. 1.13. 3. It makes God disown his own appointments, and reject the very performances which the precept makes a duty.
Good becomes evil, and duty is turned into since by an undue manner of performance. It is iniquity even the solemn meeeting, Isaiah 1.13. 3. It makes God disown his own appointments, and reject the very performances which the precept makes a duty.
j vvz j-jn, cc n1 vbz vvn p-acp n1 p-acp dt j n1 pp-f n1. pn31 vbz n1 av dt j n1, np1 crd. crd pn31 vvz np1 vvi po31 d n2, cc vvi dt j n2 r-crq dt n1 vvz dt n1.
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When ye come to appear before me, who hath required this at your hand to tread my courts? Isa. 1.12. It was Gods requirement, as you may see, Deut. 12.5.When you come to appear before me, who hath required this At your hand to tread my Courts? Isaiah 1.12. It was God's requirement, as you may see, Deuteronomy 12.5.
c-crq pn22 vvb pc-acp vvi p-acp pno11, r-crq vhz vvn d p-acp po22 n1 pc-acp vvi po11 n2? np1 crd. pn31 vbds npg1 n1, c-acp pn22 vmb vvi, np1 crd.
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To the place which the Lord your God shall choose to put his name there, to his habitation shall ye seek, and thither ye shall come. To the place which the Lord your God shall choose to put his name there, to his habitation shall you seek, and thither you shall come.
p-acp dt n1 r-crq dt n1 po22 n1 vmb vvi pc-acp vvi po31 n1 a-acp, p-acp po31 n1 vmb pn22 vvi, cc av pn22 vmb vvi.
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So that they had the command of God for treading his Courts; and yet here God rejects his own appointments.
So that they had the command of God for treading his Courts; and yet Here God rejects his own appointments.
av cst pns32 vhd dt n1 pp-f np1 p-acp vvg po31 n2; cc av av np1 vvz po31 d n2.
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Who hath required this at your hand? Though God required it, yet not of such as they were;Who hath required this At your hand? Though God required it, yet not of such as they were;
r-crq vhz vvn d p-acp po22 n1? cs np1 vvd pn31, av xx pp-f d c-acp pns32 vbdr;
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nor in such a manner as they appeared. So in v. 13. Bring no more vain oblations, incense is an abomination to me.
nor in such a manner as they appeared. So in v. 13. Bring no more vain Oblations, incense is an abomination to me.
ccx p-acp d dt n1 c-acp pns32 vvd. av p-acp n1 crd vvb dx av-dc j n2, n1 vbz dt n1 p-acp pno11.
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But were not these oblations and incense of Gods own institution? Yes, but because they were feignedly performed, therefore they were not accepted;
But were not these Oblations and incense of God's own Institution? Yes, but Because they were feignedly performed, Therefore they were not accepted;
cc-acp vbdr xx d n2 cc n1 pp-f n2 d n1? uh, cc-acp c-acp pns32 vbdr av-vvn vvn, av pns32 vbdr xx vvn;
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and so became vain and abominable. But there is a farther hint in the words; for oblations were from the people; incense was from the priests:
and so became vain and abominable. But there is a farther hint in the words; for Oblations were from the people; incense was from the Priests:
cc av vvd j cc j. p-acp pc-acp vbz dt jc n1 p-acp dt n2; p-acp n2 vbdr p-acp dt n1; vvb vbds p-acp dt n2:
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so that when he saies, their oblations are vain, and incense an abomination, he doth therein reject the specious worship and services both of priests and people.
so that when he Says, their Oblations Are vain, and incense an abomination, he does therein reject the specious worship and services both of Priests and people.
av cst c-crq pns31 vvz, po32 n2 vbr j, cc vvb dt n1, pns31 vdz av vvi dt j n1 cc n2 d pp-f n2 cc n1.
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He that offereth an oblation is as if he offered swines blood, and he that burneth incense as if he blessed an Idol, Isai. 66.3. He that Offereth an oblation is as if he offered Swine blood, and he that burns incense as if he blessed an Idol, Isaiah 66.3.
pns31 cst vvz dt n1 vbz c-acp cs pns31 vvd ng1 n1, cc pns31 cst vvz n1 c-acp cs pns31 vvd dt n1, np1 crd.
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And if God rejects that worship which he himself appointed, and so was right for the matter; because not done in a right manner; what shall become of that worship which is neither right for matter nor manner? where the commandments of God are made of none effect by the traditions of men? this, wherever it is, renders the worship of God vain; for so the Lord Christ himself hath determined the case, Matth. 15.9. In vain do they worship me teaching for Doctrines the commandments of men.
And if God rejects that worship which he himself appointed, and so was right for the matter; Because not done in a right manner; what shall become of that worship which is neither right for matter nor manner? where the Commandments of God Are made of none Effect by the traditions of men? this, wherever it is, renders the worship of God vain; for so the Lord christ himself hath determined the case, Matthew 15.9. In vain do they worship me teaching for Doctrines the Commandments of men.
cc cs np1 vvz d n1 r-crq pns31 px31 vvn, cc av vbds j-jn p-acp dt n1; c-acp xx vdi p-acp dt j-jn n1; r-crq vmb vvi pp-f d n1 r-crq vbz dx n-jn p-acp n1 ccx n1? c-crq dt n2 pp-f np1 vbr vvn pp-f pix n1 p-acp dt n2 pp-f n2? d, c-crq pn31 vbz, vvz dt n1 pp-f np1 j; p-acp av dt n1 np1 px31 vhz vvn dt n1, np1 crd. p-acp j vdb pns32 vvb pno11 vvg p-acp n2 dt n2 pp-f n2.
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O that our superstitious will-worshippers would consider this, who have (to use the Phrophets phrase,) the broth of abominable things in their vessels, Isa. 65.4. and as ever they would avoid the devils meat, let them shun feeding upon his broth. For little innovations in the worship of God open a door for the gradual entrance of the most abominable idolatries.
Oh that our superstitious Will-worshippers would Consider this, who have (to use the prophets phrase,) the broth of abominable things in their vessels, Isaiah 65.4. and as ever they would avoid the Devils meat, let them shun feeding upon his broth. For little innovations in the worship of God open a door for the gradual Entrance of the most abominable idolatries.
uh cst po12 j n2 vmd vvi d, r-crq vhb (p-acp vvi dt ng1 n1,) dt n1 pp-f j n2 p-acp po32 n2, np1 crd. cc c-acp av pns32 vmd vvi dt n2 n1, vvb pno32 vvi vvg p-acp po31 n1. p-acp j n2 p-acp dt n1 pp-f np1 av-j dt n1 p-acp dt j-jn n1 pp-f dt av-ds j n2.
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And so the house of prayer becomes by degrees a den of thieves, Matt. 21.13.
And so the house of prayer becomes by Degrees a den of thieves, Matt. 21.13.
cc av dt n1 pp-f n1 vvz p-acp n2 dt n1 pp-f n2, np1 crd.
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4 A man may lay himself under great vengeance and judgement from God in the doing the very thing which God commands,
4 A man may lay himself under great vengeance and judgement from God in the doing the very thing which God commands,
crd dt n1 vmb vvi px31 p-acp j n1 cc n1 p-acp np1 p-acp dt vdg dt j n1 r-crq np1 vvz,
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for want of a right manner.
for want of a right manner.
p-acp n1 pp-f dt j-jn n1.
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Cursed be the deceiver that hath a male in his flock, and voweth and sacrificeth to the Lord a corrupt thing, Mal. 1.14. Sacrificing was a duty commanded by God, but he that corrupted his sacrifices came under a curse;Cursed be the deceiver that hath a male in his flock, and Voweth and Sacrificeth to the Lord a corrupt thing, Malachi 1.14. Sacrificing was a duty commanded by God, but he that corrupted his Sacrifices Come under a curse;
vvd vbi dt n1 cst vhz dt j-jn p-acp po31 n1, cc vvz cc vvz p-acp dt n1 dt j n1, np1 crd. vvg vbds dt n1 vvd p-acp np1, cc-acp pns31 cst vvd po31 n2 vvd p-acp dt n1;
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as they did that offered the blind and the lame, and the sick, to God, ver. 8. When men have not a rule from the word of God for a warrant of their worship, that is a blind sacrifice. When there is action without affection; the lips without the heart;
as they did that offered the blind and the lame, and the sick, to God, ver. 8. When men have not a Rule from the word of God for a warrant of their worship, that is a blind sacrifice. When there is actium without affection; the lips without the heart;
c-acp pns32 vdd cst vvd dt j cc dt j, cc dt j, p-acp np1, fw-la. crd c-crq n2 vhb xx dt n1 p-acp dt n1 pp-f np1 p-acp dt n1 pp-f po32 n1, cst vbz dt j n1. c-crq pc-acp vbz n1 p-acp n1; dt n2 p-acp dt n1;
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that is a lame sacrifice. When dutyes are done coldly, without life and vigour;
that is a lame sacrifice. When duties Are done coldly, without life and vigour;
d vbz dt j n1. c-crq n2 vbr vdn av-jn, p-acp n1 cc n1;
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that is a sick sacrifice, and such a sacrificer is a deceiver, because he doth not observe the right manner,
that is a sick sacrifice, and such a sacrificer is a deceiver, Because he does not observe the right manner,
d vbz dt j n1, cc d dt n1 vbz dt n1, c-acp pns31 vdz xx vvi dt j-jn n1,
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and cursed be the deceiver. So Jeremy 48.10. Cursed be he that doth the work of the Lord deceitfully, 1 Corinth. 11.29. He that eateth and drinketh unworthily eateth and drinketh judgment to himself.
and cursed be the deceiver. So Jeremiah 48.10. Cursed be he that does the work of the Lord deceitfully, 1 Corinth. 11.29. He that Eateth and Drinketh unworthily Eateth and Drinketh judgement to himself.
cc vvn vbb dt n1. av np1 crd. vvd vbb pns31 cst vdz dt n1 pp-f dt n1 av-j, vvn np1. crd. pns31 cst vvz cc vvz av-j vvz cc vvz n1 p-acp px31.
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And what the judgment is, he tells you in the next verse. For this cause many are sick and weak among you, and many sleep.
And what the judgement is, he tells you in the next verse. For this cause many Are sick and weak among you, and many sleep.
cc q-crq dt n1 vbz, pns31 vvz pn22 p-acp dt ord n1. p-acp d n1 d vbr j cc j p-acp pn22, cc d n1.
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Many were under soar diseases, and many swept away by death, for coming to the Lords table in an unworthy manner.
Many were under soar diseases, and many swept away by death, for coming to the lords table in an unworthy manner.
d vbdr p-acp vvi n2, cc d vvn av p-acp n1, p-acp vvg p-acp dt n2 n1 p-acp dt j n1.
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It is of great concernment therefore to see that your obedience be right for the manner. Otherwise we may think we serve God when our very service becomes sin.
It is of great concernment Therefore to see that your Obedience be right for the manner. Otherwise we may think we serve God when our very service becomes since.
pn31 vbz pp-f j n1 av pc-acp vvi cst po22 n1 vbi j-jn p-acp dt n1. av pns12 vmb vvi pns12 vvi np1 c-crq po12 j n1 vvz n1.
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It is excellent counsel of the Apostle, Heb. 12.28. Let us have grace whereby we may serve God acceptably.
It is excellent counsel of the Apostle, Hebrew 12.28. Let us have grace whereby we may serve God acceptably.
pn31 vbz j n1 pp-f dt n1, np1 crd. vvb pno12 vhi n1 c-crq pns12 vmb vvi np1 av-j.
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That which gives the acceptance is the manner of obedience. Now there must be four things to make obedience right for the manner. I.
That which gives the acceptance is the manner of Obedience. Now there must be four things to make Obedience right for the manner. I.
cst r-crq vvz dt n1 vbz dt n1 pp-f n1. av a-acp vmb vbi crd n2 pc-acp vvi n1 j-jn p-acp dt n1. pns11.
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It must be a willing obedience;
It must be a willing Obedience;
pn31 vmb vbi dt j n1;
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duties are to flow from the heart freely, like the drops that come from the hony comb without pressing:
duties Are to flow from the heart freely, like the drops that come from the honey comb without pressing:
n2 vbr pc-acp vvi p-acp dt n1 av-j, av-j dt n2 cst vvb p-acp dt n1 n1 p-acp vvg:
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it is a character peculiar to the subjects of Jesus Christ, they are a willing people. And herein the efficacy of grace is seen, in taking away natural reluctancy and opposition;
it is a character peculiar to the subject's of jesus christ, they Are a willing people. And herein the efficacy of grace is seen, in taking away natural reluctancy and opposition;
pn31 vbz dt n1 j p-acp dt n2-jn pp-f np1 np1, pns32 vbr dt j n1. cc av dt n1 pp-f n1 vbz vvn, p-acp vvg av j n1 cc n1;
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and bringing the will into subjection to Christ.
and bringing the will into subjection to christ.
cc vvg dt n1 p-acp n1 p-acp np1.
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And therefore it is said to be an effect of the day of his power in the soul.
And Therefore it is said to be an Effect of the day of his power in the soul.
cc av pn31 vbz vvn pc-acp vbi dt n1 pp-f dt n1 pp-f po31 n1 p-acp dt n1.
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Thy people shall be willing in the day of thy power. Thy people shall be willing in the day of thy power.
po21 n1 vmb vbi j p-acp dt n1 pp-f po21 n1.
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God is more honoured by the obedience of the will, than by all the service of the outward man. Humane force may compell this;
God is more honoured by the Obedience of the will, than by all the service of the outward man. Humane force may compel this;
np1 vbz av-dc vvn p-acp dt n1 pp-f dt n1, cs p-acp d dt n1 pp-f dt j n1. j n1 vmb vvi d;
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but nothing but grace can rule the other.
but nothing but grace can Rule the other.
cc-acp pix cc-acp n1 vmb vvi dt j-jn.
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Many obey; but it is by constraint, not by choice. The influence of by ends or forreign motives, or the compulsion of a natural conscience, or fears of hell, and wrath, may compell them to do many things, as Herod did;
Many obey; but it is by constraint, not by choice. The influence of by ends or foreign motives, or the compulsion of a natural conscience, or fears of hell, and wrath, may compel them to do many things, as Herod did;
av-d vvi; p-acp pn31 vbz p-acp n1, xx p-acp n1. dt n1 pp-f p-acp n2 cc j n2, cc dt n1 pp-f dt j n1, cc n2 pp-f n1, cc n1, vmb vvi pno32 pc-acp vdi d n2, c-acp np1 vdd;
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but they are burthensome and grievous. Ever as the will is such is the service:
but they Are burdensome and grievous. Ever as the will is such is the service:
cc-acp pns32 vbr j cc j. av c-acp dt n1 vbz d vbz dt n1:
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and therefore God who in some cases accepts the will for the deed, never accepts the deed in any case without the will. In the duties of Gods service, the will is all in all.
and Therefore God who in Some cases accepts the will for the deed, never accepts the deed in any case without the will. In the duties of God's service, the will is all in all.
cc av np1 q-crq p-acp d n2 vvz dt n1 p-acp dt n1, av-x vvz dt n1 p-acp d n1 p-acp dt n1. p-acp dt n2 pp-f npg1 n1, dt n1 vbz d p-acp d.
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Thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, Thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart,
pns21 np1 po11 n1, vvb pns21 dt n1 pp-f po21 n1, cc vvi pno31 p-acp dt j n1,
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and with a willing mind, 1 Chron. 28.9. II. It must be an universal obedience. And that both in respect to the subject, and to the object. and with a willing mind, 1 Chronicles 28.9. II It must be an universal Obedience. And that both in respect to the Subject, and to the Object.
cc p-acp dt j n1, vvn np1 crd. crd pn31 vmb vbi dt j n1. cc cst d p-acp n1 p-acp dt j-jn, cc p-acp dt n1.
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1. With respect to the subject, it must be the obedience of the whole man. Jesus Christ hath redeemed both body and soul;
1. With respect to the Subject, it must be the Obedience of the Whole man. jesus christ hath redeemed both body and soul;
crd p-acp n1 p-acp dt j-jn, pn31 vmb vbi dt n1 pp-f dt j-jn n1. np1 np1 vhz vvn d n1 cc n1;
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and regeneration is a work upon the whole man; All things are become new, 2 Cor. 15.17. and therefore the service of the whole man is required.
and regeneration is a work upon the Whole man; All things Are become new, 2 Cor. 15.17. and Therefore the service of the Whole man is required.
cc n1 vbz dt n1 p-acp dt j-jn n1; d n2 vbr vvn j, crd np1 crd. cc av dt n1 pp-f dt j-jn n1 vbz vvn.
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Glorifie God in your body and in your spirit, which are Gods. Many give God an outward obedience, glorify God in your body and in your Spirit, which Are God's Many give God an outward Obedience,
vvb np1 p-acp po22 n1 cc p-acp po22 n1, r-crq vbr n2 d vvb np1 dt j n1,
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but their hearts are set upon their lusts, and many pretend their hearts are good, and right with God, but their lives are vitious, and among the unclean:
but their hearts Are Set upon their Lustiest, and many pretend their hearts Are good, and right with God, but their lives Are vicious, and among the unclean:
cc-acp po32 n2 vbr vvn p-acp po32 n2, cc d vvb po32 n2 vbr j, cc j-jn p-acp np1, cc-acp po32 n2 vbr j, cc p-acp dt j:
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but where the Yoke of Christ is truly taken up, the whole man is the Lords.
but where the Yoke of christ is truly taken up, the Whole man is the lords.
cc-acp c-crq dt n1 pp-f np1 vbz av-j vvn a-acp, dt j-jn n1 vbz dt n2.
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2 With respect to the object. The whole will of God as revealed in his word.
2 With respect to the Object. The Whole will of God as revealed in his word.
crd p-acp n1 p-acp dt n1. dt j-jn n1 pp-f np1 c-acp vvn p-acp po31 n1.
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Walk in all the wayes that I have commanded you, that it may be well with you, Jer. 7.23. There are affirmative precepts and negative:Walk in all the ways that I have commanded you, that it may be well with you, Jer. 7.23. There Are affirmative Precepts and negative:
vvb p-acp d dt n2 cst pns11 vhb vvn pn22, cst pn31 vmb vbi av p-acp pn22, np1 crd. pc-acp vbr j n2 cc j-jn:
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commands for suffering as well as doing; positive commands and relative: greater commands and less. None may be neglected.
commands for suffering as well as doing; positive commands and relative: greater commands and less. None may be neglected.
vvz p-acp vvg c-acp av c-acp vdg; j n2 cc j: jc n2 cc av-dc. pix vmb vbi vvn.
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It is said of David, he fulfilled all Gnds wills, Acts 13.22. i. e. his will in all his commands.
It is said of David, he fulfilled all Gnds wills, Acts 13.22. i. e. his will in all his commands.
pn31 vbz vvn pp-f np1, pns31 vvd d n2 n2, vvz crd. sy. sy. po31 n1 p-acp d po31 n2.
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He had respect to all his commands, Psal. 119.6. Zachary and Elizabeth walked in all the commandments and ordinances of the Lord blameless, Luke 1.6. and it will be so wherever the heart is right with God.He had respect to all his commands, Psalm 119.6. Zachary and Elizabeth walked in all the Commandments and ordinances of the Lord blameless, Lycia 1.6. and it will be so wherever the heart is right with God.
pns31 vhd n1 p-acp d po31 n2, np1 crd. np1 cc np1 vvd p-acp d dt n2 cc n2 pp-f dt n1 j, av crd. cc pn31 vmb vbi av c-crq dt n1 vbz j-jn p-acp np1.
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For in regeneration the whole law of God is impressed upon the heart; so that the soul is equally inclined to all the commands as to one;
For in regeneration the Whole law of God is impressed upon the heart; so that the soul is equally inclined to all the commands as to one;
p-acp p-acp n1 dt j-jn n1 pp-f np1 vbz vvn p-acp dt n1; av cst dt n1 vbz av-j vvn p-acp d dt n2 a-acp p-acp crd;
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and makes conscience of one as well as another. I know, in a legal sence, no believer on earth can obey universally, and fully:
and makes conscience of one as well as Another. I know, in a Legal sense, no believer on earth can obey universally, and Fully:
cc vvz n1 pp-f crd c-acp av c-acp j-jn. pns11 vvb, p-acp dt j n1, dx n1 p-acp n1 vmb vvi av-j, cc av-j:
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for in many things we offend all.
for in many things we offend all.
c-acp p-acp d n2 pns12 vvb d.
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But Evangelically, and in the sense of the new covenant, every believer keeps all the commands of God, that is 1. In love and esteem:
But Evangelically, and in the sense of the new Covenant, every believer keeps all the commands of God, that is 1. In love and esteem:
p-acp av-j, cc p-acp dt n1 pp-f dt j n1, d n1 vvz d dt n2 pp-f np1, cst vbz crd p-acp n1 cc n1:
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I esteem all thy precepts concerning all things to be right, Psal. 119.128. Now love is the fulfilling of the law, Rom. 13.10. 2. In unfeigned desire.I esteem all thy Precepts Concerning all things to be right, Psalm 119.128. Now love is the fulfilling of the law, Rom. 13.10. 2. In unfeigned desire.
pns11 vvb d po21 n2 vvg d n2 pc-acp vbi j-jn, np1 crd. av vvb vbz dt j-vvg pp-f dt n1, np1 crd. crd p-acp j n1.
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That which his soul longs after is, to stand perfect and compleat in all the will of God.
That which his soul longs After is, to stand perfect and complete in all the will of God.
d r-crq po31 n1 vvz a-acp vbz, pc-acp vvi j cc j p-acp d dt n1 pp-f np1.
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O that my wayes were directed to keep thy Statutes, Psal. 119.5. 3. In purpose and resolution.O that my ways were directed to keep thy Statutes, Psalm 119.5. 3. In purpose and resolution.
sy cst po11 n2 vbdr vvn pc-acp vvi po21 n2, np1 crd. crd p-acp n1 cc n1.
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I will keep thy statutes, Psal. 119.8. All people will walk every one in the name of his God, and we will walk, in the name of the Lord our God for ever and ever, Micah 4.5.I will keep thy statutes, Psalm 119.8. All people will walk every one in the name of his God, and we will walk, in the name of the Lord our God for ever and ever, micah 4.5.
pns11 vmb vvi po21 n2, np1 crd. d n1 vmb vvi d pi p-acp dt n1 pp-f po31 n1, cc pns12 vmb vvi, p-acp dt n1 pp-f dt n1 po12 n1 c-acp av cc av, np1 crd.
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Thus they cleave to the Lord with purpose of heart. 4. In sincerity of indeavour and undertaking.
Thus they cleave to the Lord with purpose of heart. 4. In sincerity of endeavour and undertaking.
av pns32 vvb p-acp dt n1 p-acp n1 pp-f n1. crd p-acp n1 pp-f n1 cc n-vvg.
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He sets no bounds to his obedience, that is hypocrisie, but forgetting the things that are behind,
He sets no bounds to his Obedience, that is hypocrisy, but forgetting the things that Are behind,
pns31 vvz dx n2 p-acp po31 n1, cst vbz n1, cc-acp vvg dt n2 cst vbr a-acp,
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and reaching forth to those things which are before.
and reaching forth to those things which Are before.
cc vvg av p-acp d n2 r-crq vbr a-acp.
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He presses toward the mark, Phil. 3.13, 14. and this according to the tenour of the new covenant, is full and perfect obedience. III. It must be an upright and sincere obedience.He presses towards the mark, Philip 3.13, 14. and this according to the tenor of the new Covenant, is full and perfect Obedience. III. It must be an upright and sincere Obedience.
pns31 vvz p-acp dt n1, np1 crd, crd cc d vvg p-acp dt n1 pp-f dt j n1, vbz j cc j n1. np1. pn31 vmb vbi dt av-j cc j n1.
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Walk before me and be thou perfect, Gen. 17.1. in the margent it is, be thou sincere, or upright. Walk before me and be thou perfect, Gen. 17.1. in the margin it is, be thou sincere, or upright.
vvb p-acp pno11 cc vbb pns21 j, np1 crd. p-acp dt n1 pn31 vbz, vbb pns21 j, cc av-j.
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So that sincerity and uprightness is new covenant perfection.
So that sincerity and uprightness is new Covenant perfection.
av cst n1 cc n1 vbz j n1 n1.
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The perfection of grace in heaven is glory; but the perfection of grace on earth is sincerity. One dram of this in the heart is worth a world.
The perfection of grace in heaven is glory; but the perfection of grace on earth is sincerity. One dram of this in the heart is worth a world.
dt n1 pp-f n1 p-acp n1 vbz n1; p-acp dt n1 pp-f n1 p-acp n1 vbz n1. crd n1 pp-f d p-acp dt n1 vbz j dt n1.
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It is that which God delights in; Thou triest the heart, and hast pleasure in uprightness, 1 Chron. 29.17.
It is that which God delights in; Thou Triest the heart, and hast pleasure in uprightness, 1 Chronicles 29.17.
pn31 vbz d r-crq np1 vvz p-acp; pns21 vv2 dt n1, cc vvb n1 p-acp n1, vvn np1 crd.
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Nay he doth not only delight in uprightness; but in the persons and performances of the upright.
Nay he does not only delight in uprightness; but in the Persons and performances of the upright.
uh-x pns31 vdz xx av-j vvi p-acp n1; cc-acp p-acp dt n2 cc n2 pp-f dt j.
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The upright in their way are his delight, Prov. 11.20. there you see his respect to their persons;The upright in their Way Are his delight, Curae 11.20. there you see his respect to their Persons;
dt j p-acp po32 n1 vbr po31 n1, np1 crd. a-acp pn22 vvb po31 n1 p-acp po32 n2;
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and from the person, this delight of God passeth to their performances. The prayer of the upright is his delight, Prov. 15.8. God can take no pleasure in any duty without sincerity;
and from the person, this delight of God passes to their performances. The prayer of the upright is his delight, Curae 15.8. God can take no pleasure in any duty without sincerity;
cc p-acp dt n1, d n1 pp-f np1 vvz p-acp po32 n2. dt n1 pp-f dt j vbz po31 n1, np1 crd. np1 vmb vvi dx n1 p-acp d n1 p-acp n1;
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because all duties that are not done in sincerity are a lye.
Because all duties that Are not done in sincerity Are a lie.
c-acp d n2 cst vbr xx vdn p-acp n1 vbr dt n1.
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It is said of those Israelites in Psal 78.34, 36, 37. When they sought God, and returned,
It is said of those Israelites in Psalm 78.34, 36, 37. When they sought God, and returned,
pn31 vbz vvn pp-f d np1 p-acp np1 crd, crd, crd c-crq pns32 vvd np1, cc vvd,
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and inquired early after him, that they did but lye to him with their tongues, and why? Because their hearts were not right with him. and inquired early After him, that they did but lie to him with their tongues, and why? Because their hearts were not right with him.
cc vvd av-j p-acp pno31, cst pns32 vdd p-acp vvb p-acp pno31 p-acp po32 n2, cc q-crq? p-acp po32 n2 vbdr xx j-jn p-acp pno31.
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It is sincerity that commends every duty to God. It supplies all other defects: denominates a man a Saint under all his failings:
It is sincerity that commends every duty to God. It supplies all other defects: denominates a man a Saint under all his failings:
pn31 vbz n1 cst vvz d n1 p-acp np1. pn31 vvz d j-jn n2: vvz dt n1 dt n1 p-acp d po31 n2-vvg:
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it is the only soyl wherein grace takes root, and grows prosperously: It is that one thing wherein only the true Chrian can outstrip the hypocrite;
it is the only soil wherein grace Takes root, and grows prosperously: It is that one thing wherein only the true Christian can outstrip the hypocrite;
pn31 vbz dt j n1 c-crq n1 vvz n1, cc vvz av-j: pn31 vbz cst crd n1 c-crq av-j dt j jp vmb vvi dt n1;
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it is that which crowns all grace with perseverance.
it is that which crowns all grace with perseverance.
pn31 vbz d r-crq vvz d n1 p-acp n1.
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No wonder therefore that the Apostle is so earnest with God for this grace in behalf of that Church, Phil. 1.9, 10. Now this I pray — that ye may be sincere.
No wonder Therefore that the Apostle is so earnest with God for this grace in behalf of that Church, Philip 1.9, 10. Now this I pray — that you may be sincere.
dx n1 av cst dt n1 vbz av j p-acp np1 p-acp d n1 p-acp n1 pp-f d n1, np1 crd, crd av d pns11 vvb — cst pn22 vmb vbi j.
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And that David applies himself so earnestly to God upon this account, as he doth, Psal. 119.80. Make my heart sound in thy statutes, that I be not ashamed. Hypocrisie ends in shame;
And that David Applies himself so earnestly to God upon this account, as he does, Psalm 119.80. Make my heart found in thy statutes, that I be not ashamed. Hypocrisy ends in shame;
cc d np1 vvz px31 av av-j p-acp np1 p-acp d n1, c-acp pns31 vdz, np1 crd. vvb po11 n1 vvi p-acp po21 n2, cst pns11 vbb xx j. n1 vvz p-acp n1;
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it is the glory of a Christians obedience when it is done in sincerity. IV. It must be a constant obedience.
it is the glory of a Christians Obedience when it is done in sincerity. IV. It must be a constant Obedience.
pn31 vbz dt n1 pp-f dt njpg2 n1 c-crq pn31 vbz vdn p-acp n1. np1 pn31 vmb vbi dt j n1.
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Tho there may (through the strength of remaining lusts, & the imperfections of grace) possibly be many particular unevennesses,
Tho there may (through the strength of remaining Lustiest, & the imperfections of grace) possibly be many particular unevennesses,
np1 a-acp vmb (p-acp dt n1 pp-f vvg n2, cc dt n2 pp-f n1) av-j vbi av-d j n2,
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and sinful deviations in the course of the saints obedience, as it was in Noah, Lot, David, Peter, &c. yet in the main, he holds on his way.
and sinful deviations in the course of the Saints Obedience, as it was in Noah, Lot, David, Peter, etc. yet in the main, he holds on his Way.
cc j n2 p-acp dt n1 pp-f dt ng1 n1, c-acp pn31 vbds p-acp np1, n1, np1, np1, av av p-acp dt j, pns31 vvz p-acp po31 n1.
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I have inclined my heart to perform thy statutes alwayes to the end, Psal. 119.112. Not by pangs and fits, but alwayes; not for a time, and then draw back,I have inclined my heart to perform thy statutes always to the end, Psalm 119.112. Not by pangs and fits, but always; not for a time, and then draw back,
pns11 vhb vvn po11 n1 pc-acp vvi po21 n2 av p-acp dt n1, np1 crd. xx p-acp n2 cc n2, cc-acp av; xx p-acp dt n1, cc av vvb av,
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but to the end. Judas was a disciple, and put on Christs Yoke for a while:
but to the end. Judas was a disciple, and put on Christ Yoke for a while:
cc-acp p-acp dt n1. np1 vbds dt n1, cc vvd p-acp npg1 vvb p-acp dt n1:
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but Satan enters, and the Yoke is cast off. Simon Magus takes up Christs Yoke for a fit;
but Satan enters, and the Yoke is cast off. Simon Magus Takes up Christ Yoke for a fit;
cc-acp np1 vvz, cc dt n1 vbz vvn a-acp. np1 np1 vvz a-acp npg1 vvb p-acp dt j;
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but, his heart not being right with God, he soon casts it off again. There is a great deal of this volatile devotion in the world.
but, his heart not being right with God, he soon Cast it off again. There is a great deal of this volatile devotion in the world.
cc-acp, po31 n1 xx vbg vvi p-acp np1, pns31 av vvz pn31 a-acp av. pc-acp vbz dt j n1 pp-f d j n1 p-acp dt n1.
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Many take up Christs Yoke early, and cast it off again as suddainly: their goodness is (as was said of Ephraims ) Hos. 6.4. as a morning cloud, and as the early dew that goes away.
Many take up Christ Yoke early, and cast it off again as suddenly: their Goodness is (as was said of Ephraim's) Hos. 6.4. as a morning cloud, and as the early due that Goes away.
av-d vvb a-acp npg1 vvb av-j, cc vvd pn31 a-acp av c-acp av-j: po32 n1 vbz (c-acp vbds vvn pp-f vvz) np1 crd. p-acp dt n1 n1, cc p-acp dt j n1 cst vvz av.
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Or like the new moon, that shines a while in the first part of the night;
Or like the new moon, that shines a while in the First part of the night;
cc av-j dt j n1, cst vvz dt n1 p-acp dt ord n1 pp-f dt n1;
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but is down, and disappears before half the night be gone.
but is down, and disappears before half the night be gone.
cc-acp vbz a-acp, cc vvz p-acp j-jn dt n1 vbb vvn.
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But blessed are they that keep judgment, and he that doth righteousness at all times, Psal. 106.3.
But blessed Are they that keep judgement, and he that does righteousness At all times, Psalm 106.3.
p-acp vvn vbr pns32 cst vvb n1, cc pns31 cst vdz n1 p-acp d n2, np1 crd.
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Now when obedience is thus circumstanced;
Now when Obedience is thus circumstanced;
av c-crq n1 vbz av vvn;
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when it is done willingly, fully, sincerely, and constantly; then it is done in a right manner.
when it is done willingly, Fully, sincerely, and constantly; then it is done in a right manner.
c-crq pn31 vbz vdn av-j, av-j, av-j, cc av-j; cs pn31 vbz vdn p-acp dt j-jn n1.
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4. See that your obedience to Christ hath right ends, it is a known maxim, non actibus sed finibus pensantur officia.
4. See that your Obedience to christ hath right ends, it is a known maxim, non actibus sed finibus pensantur Offices.
crd n1 cst po22 n1 p-acp np1 vhz j-jn n2, pn31 vbz dt j-vvn n1, fw-fr fw-la fw-la fw-la fw-la fw-la.
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Duties are not weighed and esteemed so much by acts as by ends.
Duties Are not weighed and esteemed so much by acts as by ends.
n2 vbr xx vvn cc vvn av av-d p-acp n2 c-acp p-acp n2.
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Though a good end cannot justifie a bad action, yet the best action is corrupted by a bad end.
Though a good end cannot justify a bad actium, yet the best actium is corrupted by a bad end.
cs dt j n1 vmbx vvi dt j n1, av dt js n1 vbz vvn p-acp dt j n1.
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Jehu is imployed in a good work; a work well pleasing to God; a work to which he was called of God;Jehu is employed in a good work; a work well pleasing to God; a work to which he was called of God;
np1 vbz vvn p-acp dt j n1; dt n1 av vvg p-acp np1; dt n1 p-acp r-crq pns31 vbds vvn pp-f np1;
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viz. the destroying the house of idolatrous Ahab. And yet when he had done it, God threatens to avenge the blood of Jezreel upon the house of Jehu, Hos. 1.4. God first anoints Jehu for that work, to shed the blood of the house of Ahab, and then bid him go and do it: viz. the destroying the house of idolatrous Ahab. And yet when he had done it, God threatens to avenge the blood of Jezrael upon the house of Jehu, Hos. 1.4. God First anoints Jehu for that work, to shed the blood of the house of Ahab, and then bid him go and do it:
n1 dt vvg dt n1 pp-f j np1. cc av c-crq pns31 vhd vdn pn31, np1 vvz p-acp vvi dt n1 pp-f np1 p-acp dt n1 pp-f np1, np1 crd. np1 ord vvz np1 p-acp d n1, pc-acp vvi dt n1 pp-f dt n1 pp-f np1, cc av vvb pno31 vvi cc vdb pn31:
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and then declareth his acceptance of it when done: (2 King. 10.30. Thou hast done well in executiting that which is right in mine eyes ) yea promiseth to reward him for doing it;
and then Declareth his acceptance of it when done: (2 King. 10.30. Thou hast done well in executiting that which is right in mine eyes) yea promises to reward him for doing it;
cc av vvz po31 n1 pp-f pn31 c-crq vdn: (crd n1. crd. pns21 vh2 vdn av p-acp vvg d r-crq vbz j-jn p-acp po11 n2) uh vvz p-acp n1 pno31 p-acp vdg pn31;
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Because thou hast done to the house of Ahab all that was in mine heart, thy children of the fourth generation shall sit on the throne of Israel, and yet after all this threatens to avenge this blood upon Jehu's house. Because thou hast done to the house of Ahab all that was in mine heart, thy children of the fourth generation shall fit on the throne of Israel, and yet After all this threatens to avenge this blood upon Jehu's house.
c-acp pns21 vh2 vdn p-acp dt n1 pp-f np1 d cst vbds p-acp po11 n1, po21 n2 pp-f dt ord n1 vmb vvi p-acp dt n1 pp-f np1, cc av p-acp d d vvz pc-acp vvi d n1 p-acp npg1 n1.
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What should be the reason of this? Because though the work was good, yet Jehu's end was bad.
What should be the reason of this? Because though the work was good, yet Jehu's end was bad.
q-crq vmd vbi dt n1 pp-f d? p-acp cs dt n1 vbds j, av npg1 n1 vbds j.
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It was not done in zeal for the Lord as he pretended, but his end was to get the Kingdom. I observe hence two things.
It was not done in zeal for the Lord as he pretended, but his end was to get the Kingdom. I observe hence two things.
pn31 vbds xx vdn p-acp n1 p-acp dt n1 c-acp pns31 vvd, p-acp po31 n1 vbds pc-acp vvi dt n1. pns11 vvb av crd n2.
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1. A man may possibly do that very thing which is commanded by God, and yet not do the will of God.
1. A man may possibly do that very thing which is commanded by God, and yet not do the will of God.
crd dt n1 vmb av-j vdi d j n1 r-crq vbz vvn p-acp np1, cc av xx vdi dt n1 pp-f np1.
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He may serve his own lusts in doing what God requires.
He may serve his own Lustiest in doing what God requires.
pns31 vmb vvi po31 d n2 p-acp vdg q-crq np1 vvz.
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2. God may reward a work in this world, and yet punish it in the next.
2. God may reward a work in this world, and yet Punish it in the next.
crd np1 vmb vvi dt n1 p-acp d n1, cc av vvi pn31 p-acp dt ord.
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A work may be materially good, and so may have a reward here; and yet our end in it may be carnal and corrupt;
A work may be materially good, and so may have a reward Here; and yet our end in it may be carnal and corrupt;
dt n1 vmb vbi av-jn j, cc av vmb vhi dt n1 av; cc av po12 n1 p-acp pn31 vmb vbi j cc j;
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and for that God may punish it hereafter.
and for that God may Punish it hereafter.
cc c-acp cst np1 vmb vvi pn31 av.
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It is a very mischievous thing for a man to subject a good work to bad ends; Our Saviour speaks of some that pray to be seen of men, Matt. 6.5. and that devour widows houses, and for a pretence make long prayers, (Matt. 23.14.) a bad end to a good action.
It is a very mischievous thing for a man to Subject a good work to bad ends; Our Saviour speaks of Some that pray to be seen of men, Matt. 6.5. and that devour Widows houses, and for a pretence make long Prayers, (Matt. 23.14.) a bad end to a good actium.
pn31 vbz dt av j n1 p-acp dt n1 pc-acp vvi dt j n1 p-acp j n2; po12 n1 vvz pp-f d d vvb pc-acp vbi vvn pp-f n2, np1 crd. cc d vvb n2 n2, cc p-acp dt n1 vvb j n2, (np1 crd.) dt j n1 p-acp dt j n1.
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And what follows, therefore ye shall receive the greater damnation.
And what follows, Therefore you shall receive the greater damnation.
cc q-crq vvz, av pn22 vmb vvi dt jc n1.
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It is a base contempt that is put upon God when his worship is made a pretence to vile ends. Some preach Christ out of envy, Phil. 1.15. What work more spiritual? what end more carnal? this is prostituting Religion to serve our lusts; It is a base contempt that is put upon God when his worship is made a pretence to vile ends. some preach christ out of envy, Philip 1.15. What work more spiritual? what end more carnal? this is prostituting Religion to serve our Lustiest;
pn31 vbz dt j n1 cst vbz vvn p-acp np1 c-crq po31 n1 vbz vvn dt n1 p-acp j n2. d vvb np1 av pp-f n1, np1 crd. q-crq n1 av-dc j? q-crq n1 dc j? d vbz vvg n1 pc-acp vvi po12 n2;
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and so make Gods stream to turn the devils mill.
and so make God's stream to turn the Devils mill.
cc av vvi npg1 n1 pc-acp vvi dt ng1 n1.
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Or as if we did set up another God besides him, as every carnal man doth:
Or as if we did Set up Another God beside him, as every carnal man does:
cc c-acp cs pns12 vdd vvi a-acp j-jn n1 p-acp pno31, c-acp d j n1 vdz:
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for he that hath no higher end in all his actions than himself, is a God to himself.
for he that hath no higher end in all his actions than himself, is a God to himself.
c-acp pns31 cst vhz dx jc n1 p-acp d po31 n2 cs px31, vbz dt n1 p-acp px31.
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Hence it is that corrupt and false Teachers are said to make their belly their God, because their highest end in all they do in the matters of Religion is to feed their belly,
Hence it is that corrupt and false Teachers Are said to make their belly their God, Because their highest end in all they do in the matters of Religion is to feed their belly,
av pn31 vbz cst j cc j n2 vbr vvn p-acp vvb po32 n1 po32 n1, c-acp po32 js n1 p-acp d pns32 vdb p-acp dt n2 pp-f n1 vbz pc-acp vvi po32 n1,
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and to gratifie their carnal appetite in worldly pleasures and preferment, a Scripture never more verified then in this day.
and to gratify their carnal appetite in worldly pleasures and preferment, a Scripture never more verified then in this day.
cc pc-acp vvi po32 j n1 p-acp j n2 cc n1, dt n1 av-x av-dc vvn av p-acp d n1.
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It is of great concernment therefore that in all we do, our intentions and ends be right, for
It is of great concernment Therefore that in all we do, our intentions and ends be right, for
pn31 vbz pp-f j n1 av cst p-acp d pns12 vdb, po12 n2 cc n2 vbb j-jn, c-acp
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1. Our ultimate end doth greatly influence all our actions, they are greatly guided and governed by that.
1. Our ultimate end does greatly influence all our actions, they Are greatly guided and governed by that.
crd po12 j n1 vdz av-j n1 d po12 n2, pns32 vbr av-j vvn cc vvn p-acp d.
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If a mans end be carnal and selfish, it will influence every duty, every act of Religion.
If a men end be carnal and selfish, it will influence every duty, every act of Religion.
cs dt ng1 vvb vbb j cc n1, pn31 vmb n1 d n1, d n1 pp-f n1.
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He brings forth fruit to himself in all.He brings forth fruit to himself in all.
pns31 vvz av n1 p-acp px31 p-acp d.
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If a mans end be the eternal injoyment of God as his chief good and utmost felicity; If a men end be the Eternal enjoyment of God as his chief good and utmost felicity;
cs dt ng1 vvb vbb dt j n1 pp-f np1 p-acp po31 j-jn j cc j n1;
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why then all his duties and performances are directed to his Glory; that whatever he doth may please God.
why then all his duties and performances Are directed to his Glory; that whatever he does may please God.
q-crq av d po31 n2 cc n2 vbr vvn p-acp po31 n1; cst r-crq pns31 vdz n1 vvi np1.
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He lives to the Lord, and dies to the Lord. He labours that whether present or absent he may be accepted of him.
He lives to the Lord, and die to the Lord. He labours that whither present or absent he may be accepted of him.
pns31 n2 p-acp dt n1, cc vvz p-acp dt n1. pns31 n2 cst cs j cc j pns31 vmb vbi vvn pp-f pno31.
(21) chapter (DIV2)
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2. A mans state in grace is discovered by nothing more then by fixing a right end. Grace is not discovered by what a man doth,
2. A men state in grace is discovered by nothing more then by fixing a right end. Grace is not discovered by what a man does,
crd dt ng1 n1 p-acp n1 vbz vvn p-acp pix av-dc cs p-acp vvg dt j-jn n1. n1 vbz xx vvn p-acp r-crq dt n1 vdz,
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but by the end he doth it to. One sayes three things must concurr to denominate a man truly godly.
but by the end he does it to. One Says three things must concur to denominate a man truly godly.
cc-acp p-acp dt n1 pns31 vdz pn31 p-acp. pi vvz crd n2 vmb vvi pc-acp vvi dt n1 av-j j.
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That he be sure to make God his portion. That he be nothing in point of self-righteousness.
That he be sure to make God his portion. That he be nothing in point of self-righteousness.
cst pns31 vbb j pc-acp vvi np1 po31 n1. cst pns31 vbb pix p-acp n1 pp-f n1.
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That he have a change of his utmost end.
That he have a change of his utmost end.
cst pns31 vhb dt n1 pp-f po31 j n1.
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A man cannot call his most spiritual action, an action of grace, unless he doth it to a holy end.
A man cannot call his most spiritual actium, an actium of grace, unless he does it to a holy end.
dt n1 vmbx vvi po31 av-ds j n1, dt n1 pp-f n1, cs pns31 vdz pn31 p-acp dt j n1.
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True wisdom lies in three things. 1. In propounding and fixing a right end. 2. In the chosing proper and suitable means.
True Wisdom lies in three things. 1. In propounding and fixing a right end. 2. In the choosing proper and suitable means.
j n1 vvz p-acp crd n2. crd p-acp vvg cc vvg dt j-jn n1. crd p-acp dt vvg j cc j n2.
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3. In a diligent use of these means to the attaining to this end: and you have all these pointed at in that of the Apostle, Phil. 1.11. Being filled with the fruits of righteousness, which are by Jesus Christ to the praise and glory of God.
3. In a diligent use of these means to the attaining to this end: and you have all these pointed At in that of the Apostle, Philip 1.11. Being filled with the fruits of righteousness, which Are by jesus christ to the praise and glory of God.
crd p-acp dt j n1 pp-f d n2 p-acp dt vvg p-acp d n1: cc pn22 vhb d d vvd p-acp p-acp d pp-f dt n1, np1 crd. vbg vvn p-acp dt n2 pp-f n1, r-crq vbr p-acp np1 np1 p-acp dt n1 cc n1 pp-f np1.
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Fruits of righteousness must be our work:Fruits of righteousness must be our work:
n2 pp-f n1 vmb vbi po12 n1:
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as the means which must be done by Jesus Christ, by whom we have strength for performance.
as the means which must be done by jesus christ, by whom we have strength for performance.
c-acp dt n2 r-crq vmb vbi vdn p-acp np1 np1, p-acp ro-crq pns12 vhb n1 p-acp n1.
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And they must be done to the praise and glory of God as our end.
And they must be done to the praise and glory of God as our end.
cc pns32 vmb vbi vdn p-acp dt n1 cc n1 pp-f np1 p-acp po12 n1.
(21) chapter (DIV2)
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3. There is nothing in our best duties and performances that can any way stead us to communion with God,
3. There is nothing in our best duties and performances that can any Way stead us to communion with God,
crd pc-acp vbz pix p-acp po12 js n2 cc n2 cst vmb d n1 vvb pno12 p-acp n1 p-acp np1,
(21) chapter (DIV2)
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unless our end be good. One end in all duties is to obtain communion with God.
unless our end be good. One end in all duties is to obtain communion with God.
cs po12 vvb vbb j. crd vvb p-acp d n2 vbz pc-acp vvi n1 p-acp np1.
(21) chapter (DIV2)
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There is Commerce and Communion: Commerce is when one man Trades with another for private advantage;
There is Commerce and Communion: Commerce is when one man Trades with Another for private advantage;
pc-acp vbz n1 cc n1: n1 vbz c-crq crd n1 n2 p-acp j-jn c-acp j n1;
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and so a man will maintain commerce with a stranger, or an enemy. But communion supposes love and delight in the object.
and so a man will maintain commerce with a stranger, or an enemy. But communion supposes love and delight in the Object.
cc av dt n1 vmb vvi n1 p-acp dt n1, cc dt n1. p-acp n1 vvz vvb cc vvb p-acp dt n1.
(21) chapter (DIV2)
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A carnal man may have commerce with God in duties for selfish ends;
A carnal man may have commerce with God in duties for selfish ends;
dt j n1 vmb vhi n1 p-acp np1 p-acp n2 p-acp n1 vvz;
(21) chapter (DIV2)
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as they that followed Christ for the loaves: but a man can have no communion with God in duty unless his ends be right. He puts himself seven times farther from God by an unholy end, than by a holy action he seemed to draw nigh to him.
as they that followed christ for the loaves: but a man can have no communion with God in duty unless his ends be right. He puts himself seven times farther from God by an unholy end, than by a holy actium he seemed to draw High to him.
c-acp pns32 cst vvd np1 p-acp dt n2: p-acp dt n1 vmb vhi dx n1 p-acp np1 p-acp n1 cs po31 vvz vbb j-jn. pns31 vvz px31 crd n2 av-jc p-acp np1 p-acp dt j vvb, cs p-acp dt j n1 pns31 vvd pc-acp vvi av-j p-acp pno31.
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Our ends therefore are to be narrowly looked unto.
Our ends Therefore Are to be narrowly looked unto.
po12 n2 av vbr pc-acp vbi av-j vvn p-acp.
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The best action is corrupted by a bad end: and our civil and natural actions have a holiness upon them,
The best actium is corrupted by a bad end: and our civil and natural actions have a holiness upon them,
dt js n1 vbz vvn p-acp dt j n1: cc po12 j cc j n2 vhb dt n1 p-acp pno32,
(21) chapter (DIV2)
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and are tinctured with religion, when they are done to a right end. Therefore the Apostle counselling servants in their duty to man, bids them make the glory of Christ their end, Ephes. 6.5. Servants be obedient to your masters — in singleness of heart as unto Christ.
and Are tinctured with Religion, when they Are done to a right end. Therefore the Apostle counseling Servants in their duty to man, bids them make the glory of christ their end, Ephesians 6.5. Servants be obedient to your Masters — in singleness of heart as unto christ.
cc vbr vvn p-acp n1, c-crq pns32 vbr vdn p-acp dt j-jn n1. av dt n1 vvg n2 p-acp po32 n1 p-acp n1, vvz pno32 vvi dt n1 pp-f np1 po32 vvi, np1 crd. n2 vbb j p-acp po22 n2 — p-acp n1 pp-f n1 c-acp p-acp np1.
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And ver. 6. Not with eye-service as men pleasers, but as the servants of Christ.
And ver. 6. Not with eye-service as men pleasers, but as the Servants of christ.
cc fw-la. crd xx p-acp n1 p-acp n2 n2, cc-acp c-acp dt n2 pp-f np1.
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And again, ver. 7. With good will doing service as to the Lord, and not to men.
And again, ver. 7. With good will doing service as to the Lord, and not to men.
cc av, fw-la. crd p-acp j n1 vdg n1 p-acp p-acp dt n1, cc xx p-acp n2.
(21) chapter (DIV2)
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The great design of the Apostle's counsel is to sublimate and enoble their ends: that the meanest act of their servile state may reach to Christ.
The great Design of the Apostle's counsel is to sublimate and ennoble their ends: that the Meanest act of their servile state may reach to christ.
dt j n1 pp-f dt ng1 n1 vbz p-acp n1 cc vvi po32 n2: cst dt js n1 pp-f po32 j n1 vmb vvi p-acp np1.
(21) chapter (DIV2)
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Be obedient as unto Christ. And as the servants of Christ;
Be obedient as unto christ. And as the Servants of christ;
vbb j c-acp p-acp np1. cc p-acp dt n2 pp-f np1;
(21) chapter (DIV2)
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and as to the Lord. What ever a man doth, whether in civil or spiritual performances,
and as to the Lord. What ever a man does, whither in civil or spiritual performances,
cc c-acp p-acp dt n1. q-crq av dt n1 vdz, cs p-acp j cc j n2,
(21) chapter (DIV2)
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if his ends be not right, his heart cannot be right. There is a twofold end in obedience, which commends it to God:
if his ends be not right, his heart cannot be right. There is a twofold end in Obedience, which commends it to God:
cs po31 n2 vbb xx j-jn, po31 n1 vmbx vbi j-jn. pc-acp vbz dt j n1 p-acp n1, r-crq vvz pn31 p-acp np1:
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the one is subordinate to the other as the ultimate. The subordinate end is the honour and credit of the gospel, the good of our neighbour, the edification of the Church; and our own salvation:
the one is subordinate to the other as the ultimate. The subordinate end is the honour and credit of the gospel, the good of our neighbour, the edification of the Church; and our own salvation:
dt pi vbz j p-acp dt j-jn c-acp dt j. dt j n1 vbz dt n1 cc n1 pp-f dt n1, dt j pp-f po12 n1, dt n1 pp-f dt n1; cc po12 d n1:
(21) chapter (DIV2)
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That when we have done all, we be not cast awayes, losing all that we have wrought:
That when we have done all, we be not cast aways, losing all that we have wrought:
cst c-crq pns12 vhb vdn d, pns12 vbb xx vvn av, vvg d cst pns12 vhb vvn:
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but that we receive a full reward. Then there is the ultimate end of our obedience:but that we receive a full reward. Then there is the ultimate end of our Obedience:
cc-acp cst pns12 vvb dt j n1. av pc-acp vbz dt j n1 pp-f po12 n1:
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and that is the honour and glory of God, which is the chief end of all.
and that is the honour and glory of God, which is the chief end of all.
cc cst vbz dt n1 cc n1 pp-f np1, r-crq vbz dt j-jn n1 pp-f d.
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Whether ye eat or drink, or whatever ye do, do all to the glory of God, 1 Cor. 10.31.Whither you eat or drink, or whatever you do, do all to the glory of God, 1 Cor. 10.31.
cs pn22 vvb cc vvi, cc r-crq pn22 vdb, vdb d p-acp dt n1 pp-f np1, vvn np1 crd.
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If the stream of every action empty not it self into the sea of Gods glory, it runs wast.
If the stream of every actium empty not it self into the sea of God's glory, it runs waste.
cs dt n1 pp-f d n1 vvb xx pn31 n1 p-acp dt n1 pp-f npg1 n1, pn31 vvz n1.
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This is the mark of a hypocrite, self love is his highest principle, and self-seeking is his utmost end. But the Christians true character is in this;
This is the mark of a hypocrite, self love is his highest principle, and self-seeking is his utmost end. But the Christians true character is in this;
d vbz dt n1 pp-f dt n1, n1 n1 vbz po31 av-js n1, cc j vbz po31 j n1. p-acp dt njpg2 j n1 vbz p-acp d;
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Love to God is the great principle he acts by; and the glory of God is the great end he aims at.Love to God is the great principle he acts by; and the glory of God is the great end he aims At.
vvb p-acp np1 vbz dt j n1 pns31 vvz p-acp; cc dt n1 pp-f np1 vbz dt j n1 pns31 vvz p-acp.
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I might here answer a case of conscience, whether a man ought alwayes actually to intend his ultimate end? that is,
I might Here answer a case of conscience, whither a man ought always actually to intend his ultimate end? that is,
pns11 vmd av vvi dt n1 pp-f n1, cs dt n1 vmd av av-j pc-acp vvi po31 j n1? cst vbz,
(21) chapter (DIV2)
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whether he ought to have his eye continually upon the glorifying of God in every particular duty which he performs?
whither he ought to have his eye continually upon the glorifying of God in every particular duty which he performs?
cs pns31 vmd pc-acp vhi po31 n1 av-j p-acp dt vvg pp-f np1 p-acp d j n1 r-crq pns31 vvz?
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A. 1. Affirmative precepts though they alwayes bind, yet they bind not to all times. now this being a duty by virtue of an affirmative precept, it is alwayes a duty,A. 1. Affirmative Precepts though they always bind, yet they bind not to all times. now this being a duty by virtue of an affirmative precept, it is always a duty,
np1 crd j n2 cs pns32 av vvb, av pns32 vvb xx p-acp d n2. av d vbg dt n1 p-acp n1 pp-f dt j n1, pn31 vbz av dt n1,
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yet not absolutely necessary in every particular act.
yet not absolutely necessary in every particular act.
av xx av-j j p-acp d j n1.
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Indeed as the affirmative doth include a negative, so it binds ad semper, to all times;
Indeed as the affirmative does include a negative, so it binds and semper, to all times;
np1 p-acp dt j vdz vvi dt j-jn, av pn31 vvz cc fw-la, p-acp d n2;
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so that we must at no time do any thing against Gods glory, that may reflect any dishonour upon him.
so that we must At no time do any thing against God's glory, that may reflect any dishonour upon him.
av cst pns12 vmb p-acp dx n1 vdb d n1 p-acp npg1 n1, cst vmb vvi d n1 p-acp pno31.
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2. There is need of a distinction for the fuller resolution of this case. Aims and intentions with respect to their end are either habitual, or actual, or virtual.
2. There is need of a distinction for the fuller resolution of this case. Aims and intentions with respect to their end Are either habitual, or actual, or virtual.
crd pc-acp vbz n1 pp-f dt n1 p-acp dt jc n1 pp-f d n1. vvz cc n2 p-acp n1 p-acp po32 n1 vbr d j, cc j, cc j.
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1. Habitual. The work of grace in the heart is to change and sublimate our end; so that wherever grace is, there is an habitual scope and aim at Gods glory as the end of all obedience. But this is not sufficient.
1. Habitual. The work of grace in the heart is to change and sublimate our end; so that wherever grace is, there is an habitual scope and aim At God's glory as the end of all Obedience. But this is not sufficient.
crd j. dt n1 pp-f n1 p-acp dt n1 vbz pc-acp vvi cc n1 po12 vvi; av cst c-crq n1 vbz, pc-acp vbz dt j n1 cc n1 p-acp ng1 n1 p-acp dt n1 pp-f d n1. p-acp d vbz xx j.
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2. There is an actual aim at the glory of God in each particular performance.
2. There is an actual aim At the glory of God in each particular performance.
crd pc-acp vbz dt j vvb p-acp dt n1 pp-f np1 p-acp d j n1.
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Now this cannot be the duty of a believer in his present imperfect state, for three reasons.
Now this cannot be the duty of a believer in his present imperfect state, for three Reasons.
av d vmbx vbi dt n1 pp-f dt n1 p-acp po31 j j n1, p-acp crd n2.
(21) chapter (DIV2)
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1. Because it would leave no place for other duties. 2. It is not absolutely necessary in every particular act:
1. Because it would leave no place for other duties. 2. It is not absolutely necessary in every particular act:
crd p-acp pn31 vmd vvi dx n1 p-acp j-jn n2. crd pn31 vbz xx av-j j p-acp d j n1:
(21) chapter (DIV2)
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though it ought to be frequently done, yet it is not so necessary in every duty as that it ceases to be an act of obedience if it be not actually done.
though it ought to be frequently done, yet it is not so necessary in every duty as that it ceases to be an act of Obedience if it be not actually done.
cs pn31 vmd pc-acp vbi av-j vdn, av pn31 vbz xx av j p-acp d n1 c-acp cst pn31 vvz pc-acp vbi dt n1 pp-f n1 cs pn31 vbb xx av-j vdn.
(21) chapter (DIV2)
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If a man make a voyage to the Indies, his aim and design is to be there in such a time,
If a man make a voyage to the Indies, his aim and Design is to be there in such a time,
cs dt n1 vvi dt n1 p-acp dt np2, po31 n1 cc n1 vbz pc-acp vbi a-acp p-acp d dt n1,
(21) chapter (DIV2)
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and accordingly he sets sail in pursuance of his end.
and accordingly he sets sail in pursuance of his end.
cc av-vvg pns31 vvz n1 p-acp n1 pp-f po31 n1.
(21) chapter (DIV2)
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Yet his end is not in his eye, in every action he doth in steering and guiding the vessel.
Yet his end is not in his eye, in every actium he does in steering and guiding the vessel.
av po31 n1 vbz xx p-acp po31 n1, p-acp d n1 pns31 vdz p-acp vvg cc vvg dt n1.
(21) chapter (DIV2)
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So it is in this case:
So it is in this case:
av pn31 vbz p-acp d n1:
(21) chapter (DIV2)
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The design of a Christian is the glory of God in all his actions, though he may not actually aim at it in every particular performance.
The Design of a Christian is the glory of God in all his actions, though he may not actually aim At it in every particular performance.
dt n1 pp-f dt njp vbz dt n1 pp-f np1 p-acp d po31 n2, cs pns31 vmb xx av-j vvb p-acp pn31 p-acp d j n1.
(21) chapter (DIV2)
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3. It is impossible to perform it where there is a constant lusting of the flesh against the spirit, as is in every believer;
3. It is impossible to perform it where there is a constant lusting of the Flesh against the Spirit, as is in every believer;
crd pn31 vbz j pc-acp vvi pn31 c-crq pc-acp vbz dt j j-vvg pp-f dt n1 p-acp dt n1, c-acp vbz p-acp d n1;
(21) chapter (DIV2)
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and therefore a further work of grace must pass upon the regenerate soul then can be attained in this state, to enable it hereto; and Therefore a further work of grace must pass upon the regenerate soul then can be attained in this state, to enable it hereto;
cc av dt jc n1 pp-f n1 vmb vvi p-acp dt j-vvn n1 av vmb vbi vvn p-acp d n1, pc-acp vvi pn31 av;
(21) chapter (DIV2)
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and that is in glorification, whereby grace is compleated and freed from all mixtures of flesh,
and that is in glorification, whereby grace is completed and freed from all mixtures of Flesh,
cc d vbz p-acp n1, c-crq n1 vbz vvd cc vvn p-acp d n2 pp-f n1,
(21) chapter (DIV2)
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and interruption in its acts by temptation. Saints in heaven do actually intend the glory of God in every thing they do;
and interruption in its acts by temptation. Saints in heaven do actually intend the glory of God in every thing they do;
cc n1 p-acp po31 n2 p-acp n1. np1 p-acp n1 vdb av-j vvb dt n1 pp-f np1 p-acp d n1 pns32 vdb;
(21) chapter (DIV2)
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and no wonder, for they see face to face. They are held close to God by an immediate and uninterrupted vision.
and no wonder, for they see face to face. They Are held close to God by an immediate and uninterrupted vision.
cc dx n1, c-acp pns32 vvb n1 p-acp n1. pns32 vbr vvn av-j p-acp np1 p-acp dt j cc j-vvn n1.
(21) chapter (DIV2)
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Therefore the holy Ghost puts these two, sight and service together, Revel. 22.3, 4. His servants shall serve him,
Therefore the holy Ghost puts these two, sighed and service together, Revel. 22.3, 4. His Servants shall serve him,
av dt j n1 vvz d crd, n1 cc n1 av, vvb. crd, crd po31 n2 vmb vvi pno31,
(21) chapter (DIV2)
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and they shall see his face. They shall serve him, so they do here;and they shall see his face. They shall serve him, so they do Here;
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I but there they shall serve him perfectly, with purity of intention, and compleatness of performance;
I but there they shall serve him perfectly, with purity of intention, and completeness of performance;
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and how so? they shall see him immediately and injoy him fully. God is never perfectly served till he is fully injoyed.
and how so? they shall see him immediately and enjoy him Fully. God is never perfectly served till he is Fully enjoyed.
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3. There is a virtual aim and intention, which is more then habitual. And though it is not actual, yet the action hath thereby such a tendency as naturally referrs to the glory of God.
3. There is a virtual aim and intention, which is more then habitual. And though it is not actual, yet the actium hath thereby such a tendency as naturally refers to the glory of God.
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He that in alms-giving actually intends the good and comfort of his poor neighbour, doth therein virtually aim at the glory of God.
He that in almsgiving actually intends the good and Comfort of his poor neighbour, does therein virtually aim At the glory of God.
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When a man by his repentance, and mourning for sin, actually aims at the obtaining of pardon and forgiveness, the tendency of his action is to an end subordinate to the glory of God.
When a man by his Repentance, and mourning for since, actually aims At the obtaining of pardon and forgiveness, the tendency of his actium is to an end subordinate to the glory of God.
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For it is the glory of God to forgive sin. So then I would resolve the case thus.
For it is the glory of God to forgive since. So then I would resolve the case thus.
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To intend the glory of God habitually, is not enough for a believer to do. To intend it in every particular duty actually, is more then a believer can do.
To intend the glory of God habitually, is not enough for a believer to do. To intend it in every particular duty actually, is more then a believer can do.
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But to intend it in each duty virtually, and as oft as we can actually, this is a believers present duty:
But to intend it in each duty virtually, and as oft as we can actually, this is a believers present duty:
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and obedience thus performed shall certainly find acceptation with God.
and Obedience thus performed shall Certainly find acceptation with God.
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And so much for the second direction, to such as are under Christs Yoke; that they would labour to bear it becomingly:
And so much for the second direction, to such as Are under Christ Yoke; that they would labour to bear it becomingly:
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which is done when obedience is from right principles; and consists in proper performances; and all is done in a due manner; to a right end.
which is done when Obedience is from right principles; and consists in proper performances; and all is done in a due manner; to a right end.
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CHAP. XVII. Exhorts to perseverance under the yoke of Christ, with arguments to press it, and directions to guide in it.
CHAP. XVII. Exhorts to perseverance under the yoke of christ, with Arguments to press it, and directions to guide in it.
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HAving put on the Yoke of Christ, never cast it off again.
HAving put on the Yoke of christ, never cast it off again.
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Having begun in the spirit do not end in the flesh, He that puts his hand to the plough and looks back, is not fit for the Kingdom of God, Luk. 9.62. Art thou bound (as the Apostle saies in another case) seek not to be loosed.
Having begun in the Spirit do not end in the Flesh, He that puts his hand to the plough and looks back, is not fit for the Kingdom of God, Luk. 9.62. Art thou bound (as the Apostle Says in Another case) seek not to be loosed.
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The Yoke of Christ is to be put on betimes, but never to be put off again.
The Yoke of christ is to be put on betimes, but never to be put off again.
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The gospel, that puts this yoke upon us, is the everlasting gospel; not temporary, or cessant, but a fixed rule for the whole life;
The gospel, that puts this yoke upon us, is the everlasting gospel; not temporary, or cessant, but a fixed Rule for the Whole life;
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and therefore we are to serve God in righteousness and holiness all our dayes. Let me propound some arguments to press this duty;
and Therefore we Are to serve God in righteousness and holiness all our days. Let me propound Some Arguments to press this duty;
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and then some directions to help in it, and I shall dismiss this branch of the use.
and then Some directions to help in it, and I shall dismiss this branch of the use.
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1. Consider the great advantage of a persevering obedience;
1. Consider the great advantage of a persevering Obedience;
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whether you look at the honour that attends it, or the peace that comes by it,
whither you look At the honour that attends it, or the peace that comes by it,
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or the safety that is in it, or the reward that is intailed upon it, the advantage is great on all these accounts.
or the safety that is in it, or the reward that is intailed upon it, the advantage is great on all these accounts.
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1. It is your honour to persevere in your obedience to Christ to the end.
1. It is your honour to persevere in your Obedience to christ to the end.
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This is clearly intimated in that counsel of Christ to the Church of Philadelphia, Revel. 2.11. Hold that fast which thou hast that no man take thy crown.
This is clearly intimated in that counsel of christ to the Church of Philadelphia, Revel. 2.11. Hold that fast which thou hast that no man take thy crown.
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The Crown here some take for the crown of glory in heaven.
The Crown Here Some take for the crown of glory in heaven.
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Others take it for that honour God had put upon her ver. 9. I will make them of the Synagogue of Satan, who say they are Jews and are not — to come and worship before thy feet,
Others take it for that honour God had put upon her ver. 9. I will make them of the Synagogue of Satan, who say they Are jews and Are not — to come and worship before thy feet,
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and to know that I have loved thee. and to know that I have loved thee.
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But I take her crown here, to be her perseverance in faith and obedience to Christ;
But I take her crown Here, to be her perseverance in faith and Obedience to christ;
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for perseverance is a Christians crown; it crowns all grace; therefore saith our Lord Christ, hold fast that which thou hast.
for perseverance is a Christians crown; it crowns all grace; Therefore Says our Lord christ, hold fast that which thou hast.
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That profession thou hast made, that grace thou hast received, that obedience which thou hast wrought, For I know thy works, thou hast a little strength,
That profession thou hast made, that grace thou hast received, that Obedience which thou hast wrought, For I know thy works, thou hast a little strength,
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and hast kept my word, and hast not denyed my name. Hold fast that which thou hast; and hast kept my word, and hast not denied my name. Hold fast that which thou hast;
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there is the counsel of Christ: and the argument he urgeth it upon is, least she should lose her Crown.
there is the counsel of christ: and the argument he urges it upon is, lest she should loose her Crown.
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Perseverance in the wayes of Christ is the crown and honour of a Christian.
Perseverance in the ways of christ is the crown and honour of a Christian.
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2. If you respect the peace and comfort of your state, nothing secures and promotes it more then your constancy in obedience As there is a peace which flows from justification, Rom. 5.1. so there is a peace resulting from persevering obedience.
2. If you respect the peace and Comfort of your state, nothing secures and promotes it more then your constancy in Obedience As there is a peace which flows from justification, Rom. 5.1. so there is a peace resulting from persevering Obedience.
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Great peace have they that love thy Law, Psal. 119.165. He don't say only, that do it, but that love it;Great peace have they that love thy Law, Psalm 119.165. He don't say only, that do it, but that love it;
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for he that loves it will do it, and never depart from it, Gal. 6.16. As many as walk according to this rule, peace shall be upon them and mercy.
for he that loves it will do it, and never depart from it, Gal. 6.16. As many as walk according to this Rule, peace shall be upon them and mercy.
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Constant obedience brings in constant peace and comfort. 3. It is of great advantage in point of safety.
Constant Obedience brings in constant peace and Comfort. 3. It is of great advantage in point of safety.
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Righteousness keepeth him that is upright in the way, but wickedness overthroweth the sinner, Prov. 13.6. Ah what fools are sinners, who run into sin to avoid suffering;Righteousness Keepeth him that is upright in the Way, but wickedness Overthroweth the sinner, Curae 13.6. Ah what Fools Are Sinners, who run into since to avoid suffering;
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it is as if a man should venture his head to save his hat: or sink the Ship to avoid the storm.
it is as if a man should venture his head to save his hat: or sink the Ship to avoid the storm.
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It is He that keepeth the commandment that keepeth his own soul, Prov. 19.16. There is no safty but in the way of duty.
It is He that Keepeth the Commandment that Keepeth his own soul, Curae 19.16. There is no safety but in the Way of duty.
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We are sure of Gods protection so long as we make conscience of Gods precepts.
We Are sure of God's protection so long as we make conscience of God's Precepts.
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So sayes the Prophet, Isa 33.15, 16. He that walketh uprightly — he shall dwell on high, his place of defence shall be the munitions of Rocks. And Prov. 1.33. Whoso hearkneth to me shall dwell safely, and shall be quiet from fear of evil.
So Says the Prophet, Isaiah 33.15, 16. He that walks uprightly — he shall dwell on high, his place of defence shall be the munitions of Rocks. And Curae 1.33. Whoso harkeneth to me shall dwell safely, and shall be quiet from Fear of evil.
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4. It is your advantage in point of reward. The promises are made to perseverance.
4. It is your advantage in point of reward. The promises Are made to perseverance.
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To them who by patient continuance in well doing seek for glory, and honour and immortality, eternal life, Rom 2.7. The date of your service is short, but eternity is the date of your recompence.To them who by patient Continuance in well doing seek for glory, and honour and immortality, Eternal life, Rom 2.7. The date of your service is short, but eternity is the date of your recompense.
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So that great is the advantage of your keeping close to Christ in the way of obedience,
So that great is the advantage of your keeping close to christ in the Way of Obedience,
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and therefore he that is righteous, let him be righteous still, and he that is holy, let him be holy still, Rev. 22.11. 2. Consider on the other hand the danger and mischief of Apostacy from Christ.
and Therefore he that is righteous, let him be righteous still, and he that is holy, let him be holy still, Rev. 22.11. 2. Consider on the other hand the danger and mischief of Apostasy from christ.
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As perseverance in his service is attended with great advantages; so casting off his yoke hath in it very mischievous effects;
As perseverance in his service is attended with great advantages; so casting off his yoke hath in it very mischievous effects;
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and that both with respect to Jesus Christ and to our selves. 1. With respect to Christ.
and that both with respect to jesus christ and to our selves. 1. With respect to christ.
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It is the greatest reproach that can be laid upon Christ for any one that hath taken up his yoke to cast it off again.
It is the greatest reproach that can be laid upon christ for any one that hath taken up his yoke to cast it off again.
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For it is a leaving and rejecting him after choice, profession, and experience.
For it is a leaving and rejecting him After choice, profession, and experience.
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1. Subjection to Christs yoke is an act of choice; for Christ forceth none into his service.
1. Subjection to Christ yoke is an act of choice; for christ forceth none into his service.
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Now choice is of the best things.
Now choice is of the best things.
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Of evils a man chooseth the least, but of good things a man chooseth that which is best.
Of evils a man chooses the least, but of good things a man chooses that which is best.
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So that he that chooseth the service of Christ doth therein acknowledge the goodness and beauty of his ways.
So that he that chooses the service of christ does therein acknowledge the Goodness and beauty of his ways.
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And therefore for a man to cast off his yoke is to repent of his choice.
And Therefore for a man to cast off his yoke is to Repent of his choice.
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And this is a great reproach to Jesus Christ for a man to choose his precepts, and afterwards to reject them.
And this is a great reproach to jesus christ for a man to choose his Precepts, and afterwards to reject them.
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2. Casting off the yoke is a forsaking Christ after an open Profession, for there can be no Apostacy,
2. Casting off the yoke is a forsaking christ After an open Profession, for there can be no Apostasy,
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but by such as have first owned Christ, and made a profession of him;
but by such as have First owned christ, and made a profession of him;
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the drunkard, the unclean wretch &c. that hath been vile all his days, living in a course of sin from his youth up, he can't be said properly to be an Apostate;
the drunkard, the unclean wretch etc. that hath been vile all his days, living in a course of since from his youth up, he can't be said properly to be an Apostate;
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if he lives and dyes in his sins and lusts, he may be said to live and dye a Reprobate, but no Apostate.
if he lives and dies in his Sins and Lustiest, he may be said to live and die a Reprobate, but no Apostate.
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But he is an Apostate that hath known and owned the wayes of Christ, and afterward turned the back upon them;
But he is an Apostate that hath known and owned the ways of christ, and afterwards turned the back upon them;
p-acp pns31 vbz dt n1 cst vhz vvn cc vvd dt n2 pp-f np1, cc av vvd dt n1 p-acp pno32;
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that hath given his neck to the Yoke of Christ, and then cast it off again;
that hath given his neck to the Yoke of christ, and then cast it off again;
cst vhz vvn po31 n1 p-acp dt vvb pp-f np1, cc av vvd pn31 a-acp av;
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that hath vomited up his filthiness, and then turned to his own vomit again, 2 Pet. 2.22.
that hath vomited up his filthiness, and then turned to his own vomit again, 2 Pet. 2.22.
cst vhz vvn a-acp po31 n1, cc av vvn p-acp po31 d n1 av, crd np1 crd.
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Such an Apostate was Judas, Demas, &c. Now for a man to take up a professed subjection to Christ,
Such an Apostate was Judas, Demas, etc. Now for a man to take up a professed subjection to christ,
d dt n1 vbds np1, np1, av av p-acp dt n1 pc-acp vvi a-acp dt j-vvn n1 p-acp np1,
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and then forsake him must needs be a great reproach, for he seems to say that he is not a good Master, it is no profit to serve him.
and then forsake him must needs be a great reproach, for he seems to say that he is not a good Master, it is no profit to serve him.
cc av vvb pno31 vmb av vbi dt j n1, c-acp pns31 vvz pc-acp vvi cst pns31 vbz xx dt j n1, pn31 vbz dx n1 pc-acp vvi pno31.
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3. It is a leaving Christ after experience; for there is no man that hath taken up Christs Yoke, but hath seen an equity and goodness in his Precepts;
3. It is a leaving christ After experience; for there is no man that hath taken up Christ Yoke, but hath seen an equity and Goodness in his Precepts;
crd pn31 vbz dt vvg np1 p-acp n1; p-acp pc-acp vbz dx n1 cst vhz vvn a-acp npg1 vvi, cc-acp vhz vvn dt n1 cc n1 p-acp po31 n2;
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he hath found some peace of Conscience in so doing;
he hath found Some peace of Conscience in so doing;
pns31 vhz vvn d n1 pp-f n1 p-acp av vdg;
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he hath tasted somewhat of the Heavenly gift, and been made partaker of some operations of the Spirit, and tasted the good word of God,
he hath tasted somewhat of the Heavenly gift, and been made partaker of Some operations of the Spirit, and tasted the good word of God,
pns31 vhz vvn av pp-f dt j n1, cc vbn vvn n1 pp-f d n2 pp-f dt n1, cc vvd dt j n1 pp-f np1,
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and the powers of the World to come. and the Powers of the World to come.
cc dt n2 pp-f dt n1 pc-acp vvi.
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Heb. 6.4, 5. Now for a man to have experience of Christ, and then cast him off, is the greatest reproach that can be cast upon him.
Hebrew 6.4, 5. Now for a man to have experience of christ, and then cast him off, is the greatest reproach that can be cast upon him.
np1 crd, crd av p-acp dt n1 pc-acp vhi n1 pp-f np1, cc av vvd pno31 a-acp, vbz dt js n1 cst vmb vbi vvn p-acp pno31.
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The Apostle calls it a Crucifying the Son of God afresh, and putting him to open shame. Heb. 6.6. It is a less evil to refuse the first tenders of grace, then to reject Christ after he hath been professed and own'd;
The Apostle calls it a Crucifying the Son of God afresh, and putting him to open shame. Hebrew 6.6. It is a less evil to refuse the First tenders of grace, then to reject christ After he hath been professed and owned;
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the former may be from ignorance and prejudice, but to cast him off upon tryal, argues his yoke to be uneasy,
the former may be from ignorance and prejudice, but to cast him off upon trial, argues his yoke to be uneasy,
dt j vmb vbi p-acp n1 cc n1, cc-acp pc-acp vvi pno31 a-acp p-acp n1, vvz po31 vvi pc-acp vbi j,
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and his Commandments grievous, he sayes in the language of his action, there is not that good to be found in God as he expected,
and his commandments grievous, he Says in the language of his actium, there is not that good to be found in God as he expected,
cc po31 n2 j, pns31 vvz p-acp dt n1 pp-f po31 n1, pc-acp vbz xx d j pc-acp vbi vvn p-acp np1 c-acp pns31 vvd,
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nor that comfort in his ways as was promised. And what greater contempt can be put upon Christ then this?
nor that Comfort in his ways as was promised. And what greater contempt can be put upon christ then this?
ccx d n1 p-acp po31 n2 c-acp vbds vvn. cc q-crq jc n1 vmb vbi vvn p-acp np1 av d?
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2. It hath mischievous effects with respect to our selves. (1.) It proves the unsoundness and hypocrisie of our hearts;
2. It hath mischievous effects with respect to our selves. (1.) It Proves the unsoundness and hypocrisy of our hearts;
crd pn31 vhz j n2 p-acp n1 p-acp po12 n2. (crd) pn31 vvz dt n1 cc n1 pp-f po12 n2;
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and shews they were never right with God.
and shows they were never right with God.
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They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us, They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us,
pns32 vvd av p-acp pno12, cc-acp pns32 vbdr xx pp-f pno12, c-acp cs pns32 vhd vbn pp-f pno12, pns32 vmd av-dx n1 vhb vvn p-acp pno12,
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but they went out that they might be made manifest that they were not all of us. 1 Joh. 2.19. He that at any time shall cast off the yoke of Christ, shews that his heart was never right in taking of it up.but they went out that they might be made manifest that they were not all of us. 1 John 2.19. He that At any time shall cast off the yoke of christ, shows that his heart was never right in taking of it up.
cc-acp pns32 vvd av cst pns32 vmd vbi vvn j cst pns32 vbdr xx d pp-f pno12. vvn np1 crd. pns31 cst p-acp d n1 vmb vvi a-acp dt vvb pp-f np1, vvz cst po31 n1 vbds av-x j-jn p-acp vvg pp-f pn31 a-acp.
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In a Marriage relation love increases and firms the bond, but adulterous love is only hot while new.
In a Marriage Relation love increases and firms the bound, but adulterous love is only hight while new.
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(2.) Another mischievous effect is in those unspeakable losses we sustain by casting off Christs yoke.
(2.) another mischievous Effect is in those unspeakable losses we sustain by casting off Christ yoke.
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1. A loss of all we have done or suffered for Christ, when the righteous turneth away from his righteousness,
1. A loss of all we have done or suffered for christ, when the righteous turns away from his righteousness,
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and committeth iniquity, — all his Righteousness that he hath done shall not be mentioned. Ezekiel 18.24. thy Faith, thy Prayers, thy Alms-deeds, thy Fastings, thy striving against sin, thy zeal and fervour for Christ, will all come to nothing;and Committeth iniquity, — all his Righteousness that he hath done shall not be mentioned. Ezekielem 18.24. thy Faith, thy Prayers, thy Almsdeeds, thy Fastings, thy striving against since, thy zeal and fervour for christ, will all come to nothing;
cc vvz n1, — d po31 n1 cst pns31 vhz vdn vmb xx vbi vvn. np1 crd. po21 n1, po21 n2, po21 n2, po21 n2-vvg, av vvg p-acp n1, po21 n1 cc n1 p-acp np1, vmb d vvi p-acp pix;
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it shall never be mentioned, all thy labour, and obedience, and duties are lost, though they have been never so many and great.it shall never be mentioned, all thy labour, and Obedience, and duties Are lost, though they have been never so many and great.
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When a Nazarite under the Law had separated himself to the Lord, if any defilement came upon him, all was lost, and counted for nothing. Numb. 6.12.
When a Nazarite under the Law had separated himself to the Lord, if any defilement Come upon him, all was lost, and counted for nothing. Numb. 6.12.
c-crq dt np1 p-acp dt n1 vhd vvn px31 p-acp dt n1, cs d n1 vvd p-acp pno31, d vbds vvn, cc vvn p-acp pix. j. crd.
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He shall consecrate to the Lord the days of his separation, (that is, he shall begin all again) but the days that were before shall be lost, because his separation was defiled. He shall consecrate to the Lord the days of his separation, (that is, he shall begin all again) but the days that were before shall be lost, Because his separation was defiled.
pns31 vmb vvi p-acp dt n1 dt n2 pp-f po31 n1, (cst vbz, pns31 vmb vvi d av) p-acp dt n2 cst vbdr a-acp vmb vbi vvn, c-acp po31 n1 vbds vvn.
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So it is with professors of Religion, if they draw back all is lost; In Christianis non initia quaeruntur, sed finis.
So it is with professors of Religion, if they draw back all is lost; In Christianis non Initia quaeruntur, sed finis.
av pn31 vbz p-acp n2 pp-f n1, cs pns32 vvb av d vbz vvn; p-acp np1 fw-fr fw-la fw-la, fw-la fw-la.
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It is not only how we begin, but how we finish.
It is not only how we begin, but how we finish.
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And therefore it is excellent counsel the Apostle gives, 2 Epist. Joh. Look to your selves that ye lose not those things which yee have wrought.
And Therefore it is excellent counsel the Apostle gives, 2 Epistle John Look to your selves that you loose not those things which ye have wrought.
cc av pn31 vbz j n1 dt n1 vvz, crd np1 np1 vvb p-acp po22 n2 cst pn22 vvb xx d n2 r-crq pn22 vhb vvn.
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2. A loss of that honour and reputation which doth ever attend sincerity and perseverance:
2. A loss of that honour and reputation which does ever attend sincerity and perseverance:
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as an Apostate loses the profit and comfort of all his duties, so he loses the honour of his profession.
as an Apostate loses the profit and Comfort of all his duties, so he loses the honour of his profession.
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Ye did run well, who hindered you? Gal. 5.7. Demas hath forsaken us, and imbraced this present world: You did run well, who hindered you? Gal. 5.7. Demas hath forsaken us, and embraced this present world:
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it is recorded as an act of perpetual infamy and dishonour.
it is recorded as an act of perpetual infamy and dishonour.
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So Christ saith of him that begins to build, and is not able to finish, that all that behold it shall mock at him, saying, This man began to build and was not able to finish.
So christ Says of him that begins to built, and is not able to finish, that all that behold it shall mock At him, saying, This man began to built and was not able to finish.
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Luk. 14.29, 30. The Crown of profession is only secured by perseverance, Hold fast that which thou hast that no man take thy Crown. Revel. 3.11. 3. A loss of gifts and parts, and of that expediteness for service which we once had.
Luk. 14.29, 30. The Crown of profession is only secured by perseverance, Hold fast that which thou hast that no man take thy Crown. Revel. 3.11. 3. A loss of Gifts and parts, and of that expediteness for service which we once had.
np1 crd, crd dt n1 pp-f n1 vbz av-j vvn p-acp n1, vvb av-j cst r-crq pns21 vh2 d av-dx n1 vvb po21 n1. vvi. crd. crd dt n1 pp-f n2 cc n2, cc pp-f d n1 p-acp n1 r-crq pns12 a-acp vhd.
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When men withdraw from, and forsake Christ, he causes his Spirit in his wonted operations and influences to withdraw from, and forsake them;
When men withdraw from, and forsake christ, he Causes his Spirit in his wonted operations and influences to withdraw from, and forsake them;
c-crq n2 vvb p-acp, cc vvi np1, pns31 vvz po31 n1 p-acp po31 j n2 cc n2 pc-acp vvi p-acp, cc vvi pno32;
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So that they are not the men they once were. How hath the experience of the present Age verified this.
So that they Are not the men they once were. How hath the experience of the present Age verified this.
av cst pns32 vbr xx dt n2 pns32 a-acp vbdr. np1 vhz dt n1 pp-f dt j n1 vvn d.
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Do we not see many that once had great gifts of the Spirit for praying, teaching,
Do we not see many that once had great Gifts of the Spirit for praying, teaching,
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and edifying of others, who by turning their backs upon Christ to a dead way of formal Worship, have sinned away the gifts of the Spirit,
and edifying of Others, who by turning their backs upon christ to a dead Way of formal Worship, have sinned away the Gifts of the Spirit,
cc vvg pp-f n2-jn, r-crq p-acp vvg po32 n2 p-acp np1 p-acp dt j n1 pp-f j n1, vhb vvn av dt n2 pp-f dt n1,
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and are now become utterly dead and lifeless? and thus is that of our Lord made good, Mark 4.25. He that hath not, (not improved) from him shall be taken away that which he hath.
and Are now become utterly dead and Lifeless? and thus is that of our Lord made good, Mark 4.25. He that hath not, (not improved) from him shall be taken away that which he hath.
cc vbr av vvn av-j j cc j? cc av vbz d pp-f po12 n1 vvd j, vvb crd. pns31 cst vhz xx, (xx vvn) p-acp pno31 vmb vbi vvn av cst r-crq pns31 vhz.
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Thus Christ took away the Talent from the unprofitable servant. Mat. 25.28. 4. A loss of that tenderness of Conscience which is necessary to a true repentance;
Thus christ took away the Talon from the unprofitable servant. Mathew 25.28. 4. A loss of that tenderness of Conscience which is necessary to a true Repentance;
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for when a man doth reject, and cast off Christs yoke, usually Conscience is laid wast, it is sinned out of office,
for when a man does reject, and cast off Christ yoke, usually Conscience is laid waste, it is sinned out of office,
p-acp c-crq dt n1 vdz vvi, cc vvd a-acp npg1 vvi, av-j n1 vbz vvn n1, pn31 vbz vvn av pp-f n1,
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and so lets a man sin on without check or controul.
and so lets a man since on without check or control.
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And how shall that man repent who hath sinned away all tenderness of Conscience? therefore the Apostle sayes, It is impossible if such fall away, to renew them again to Repentance. Heb. 6.4, 6. 5. A loss of Heaven and the salvation of their souls.
And how shall that man Repent who hath sinned away all tenderness of Conscience? Therefore the Apostle Says, It is impossible if such fallen away, to renew them again to Repentance. Hebrew 6.4, 6. 5. A loss of Heaven and the salvation of their Souls.
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There are two sorts of persons that are for ever shut out of Heaven. Such as never believed, and such as make Shipwrack of Faith.
There Are two sorts of Persons that Are for ever shut out of Heaven. Such as never believed, and such as make Shipwreck of Faith.
pc-acp vbr crd n2 pp-f n2 cst vbr p-acp av vvn av pp-f n1. d c-acp av-x vvd, cc d c-acp vvi n1 pp-f n1.
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Such as never would take up the yoke of Christ, and such as having taken it up, do finally cast it off again.
Such as never would take up the yoke of christ, and such as having taken it up, do finally cast it off again.
d c-acp av-x vmd vvi a-acp dt vvb pp-f np1, cc d c-acp vhg vvn pn31 a-acp, vdb av-j vvi pn31 a-acp av.
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If you forsake God, he will forsake you; This is willful sinning, and how dreadfully hath God expressed himself against this. Heb. 10.26. If you forsake God, he will forsake you; This is wilful sinning, and how dreadfully hath God expressed himself against this. Hebrew 10.26.
cs pn22 vvb np1, pns31 vmb vvi pn22; d vbz j vvg, cc c-crq av-j vhz np1 vvn px31 p-acp d. np1 crd.
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If we sin willfully after that we have received the knowledge of the Truth, there remaineth no more Sacrifice for sins, If we sin wilfully After that we have received the knowledge of the Truth, there remains no more Sacrifice for Sins,
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but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries: but a certain fearful looking for of judgement, and fiery Indignation, which shall devour the Adversaries:
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you therefore that have taken up the yoke of Christ, let that severe threatening of Christ fasten it for ever upon you. Mark 8.38. Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him shall the son of man be ashamed when he cometh in the glory of the Father, with his Holy Angels.
you Therefore that have taken up the yoke of christ, let that severe threatening of christ fasten it for ever upon you. Mark 8.38. Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him shall the son of man be ashamed when he comes in the glory of the Father, with his Holy Angels.
pn22 av cst vhb vvn a-acp dt vvb pp-f np1, vvb d j n-vvg pp-f np1 vvi pn31 p-acp av p-acp pn22. n1 crd. c-crq vmb vbi j pp-f pno11, cc pp-f po11 n2 p-acp d j cc j n1, pp-f pno31 vmb dt n1 pp-f n1 vbb j c-crq pns31 vvz p-acp dt n1 pp-f dt n1, p-acp po31 j n2.
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These are the Arguments, the Directions follow.
These Are the Arguments, the Directions follow.
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Direct. 1. Would you not cast off Christs Yoke? Then do not be weary of his service. Do not count it burdensome.Direct. 1. Would you not cast off Christ Yoke? Then do not be weary of his service. Do not count it burdensome.
j. crd vmd pn22 xx vvi a-acp npg1 vvi? av vdb xx vbi j pp-f po31 n1. vdb xx vvi pn31 j.
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No man loves to bear what is burdensome; it makes him weary; and wearyness causeth fainting.
No man loves to bear what is burdensome; it makes him weary; and weariness Causes fainting.
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Hence that of the Apostle, Heb. 12.3. Consider him that indured such contradiction of sinners against himself, lest ye be weary and faint in your minds.
Hence that of the Apostle, Hebrew 12.3. Consider him that endured such contradiction of Sinners against himself, lest you be weary and faint in your minds.
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There is a weariness from contrariety of Spirit to the work.
There is a weariness from contrariety of Spirit to the work.
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Ye have said, what a weariness is it? And there is a weariness from despondency of Spirit under discouragements in the ways of God, by reason of contradictions and sufferings: You have said, what a weariness is it? And there is a weariness from despondency of Spirit under discouragements in the ways of God, by reason of contradictions and sufferings:
pn22 vhb vvn, r-crq dt n1 vbz pn31? cc pc-acp vbz dt n1 p-acp n1 pp-f n1 p-acp n2 p-acp dt n2 pp-f np1, p-acp n1 pp-f n2 cc n2:
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but nothing should make us weary of Christs work. Be not weary of well-doing. 2 Thes. 3.13.
but nothing should make us weary of Christ work. Be not weary of welldoing. 2 Thebes 3.13.
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Christ speaks it to the commendation of that Church of Ephesus, Rev. 2: 3. For my name sake thou hast laboured, and hast not fainted.
christ speaks it to the commendation of that Church of Ephesus, Rev. 2: 3. For my name sake thou hast laboured, and hast not fainted.
np1 vvz pn31 p-acp dt n1 pp-f d n1 pp-f np1, n1 crd: crd p-acp po11 n1 n1 pns21 vh2 vvn, cc vvb xx vvn.
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Scaliger sayes, lassitudo est deficientia virtutis moventis; Scaliger Says, lassitudo est deficientia virtue moventis;
np1 vvz, fw-la fw-la fw-la fw-la fw-la;
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Weariness is from a failure in the moving Principle, and that is the love of God in the heart:
Weariness is from a failure in the moving Principle, and that is the love of God in the heart:
n1 vbz p-acp dt n1 p-acp dt j-vvg n1, cc d vbz dt n1 pp-f np1 p-acp dt n1:
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So that weariness in the work of God shews that the heart is not right with God.
So that weariness in the work of God shows that the heart is not right with God.
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Direct. 2. Look to your first undertaking in giving your selves up to Christ, that it be in sincerity and uprightness of heart.Direct. 2. Look to your First undertaking in giving your selves up to christ, that it be in sincerity and uprightness of heart.
j. crd n1 p-acp po22 ord n-vvg p-acp vvg po22 n2 a-acp p-acp np1, cst pn31 vbb p-acp n1 cc n1 pp-f n1.
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How can that man hold out in the service of Christ to the end that was not right in the beginning? Job sayes of the Hypocrite, will he always call upon God? Job 27.10. No, he will not where the heart is not made right with God by renewing grace, it can never hold out long in the ways of Obedience:
How can that man hold out in the service of christ to the end that was not right in the beginning? Job Says of the Hypocrite, will he always call upon God? Job 27.10. No, he will not where the heart is not made right with God by renewing grace, it can never hold out long in the ways of obedience:
q-crq vmb d n1 vvb av p-acp dt n1 pp-f np1 p-acp dt n1 cst vbds xx j-jn p-acp dt n1? np1 vvz pp-f dt n1, vmb pns31 av vvi p-acp np1? np1 crd. uh-dx, pns31 vmb xx c-crq dt n1 vbz xx vvn av-jn p-acp np1 p-acp vvg n1, pn31 vmb av-x vvi av av-j p-acp dt n2 pp-f n1:
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Sappy Timber in the building will quickly fail. Counterfeit Grace cannot last.
Sappy Timber in the building will quickly fail. Counterfeit Grace cannot last.
j n1 p-acp dt n1 vmb av-j vvi. n1 n1 vmbx vvi.
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There is something in the beginning of the way, and something in the end, that distinguishes every true Believer from a Hypocrite.
There is something in the beginning of the Way, and something in the end, that Distinguishes every true Believer from a Hypocrite.
pc-acp vbz pi p-acp dt n-vvg pp-f dt n1, cc pi p-acp dt n1, cst vvz d j n1 p-acp dt n1.
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He begins in sincerity, and that never any hypocrite did: He perseveres to the end, and that never any Hypocrite could.He begins in sincerity, and that never any hypocrite did: He perseveres to the end, and that never any Hypocrite could.
pns31 vvz p-acp n1, cc cst av-x d n1 vdd: pns31 vvz p-acp dt n1, cc cst av-x d n1 vmd.
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Direct. 3. Practise daily the duty of Mortification of sin, not this, or that, or another sin;Direct. 3. practice daily the duty of Mortification of since, not this, or that, or Another since;
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but every sin, for if there be any one Lust indulged in the heart, that one Lust will at one time or other make the yoke of Christ an offence to you.
but every since, for if there be any one Lust indulged in the heart, that one Lust will At one time or other make the yoke of christ an offence to you.
cc-acp d n1, c-acp cs pc-acp vbb d crd n1 vvn p-acp dt n1, cst pi n1 vmb p-acp crd n1 cc n-jn vvi dt vvb pp-f np1 dt n1 p-acp pn22.
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Therefore they that are Christs have Crucified the Flesh with the affections and lusts. Gal. 5.24. Direct. 4. Labour for weanedness of heart to all carnal and worldly interests, that you may be able to say with David, Psal. 131.2. My Soul is even as a weaned child.
Therefore they that Are Christ have crucified the Flesh with the affections and Lustiest. Gal. 5.24. Direct. 4. Labour for weanedness of heart to all carnal and worldly interests, that you may be able to say with David, Psalm 131.2. My Soul is even as a weaned child.
av pns32 cst vbr npg1 vhb vvn dt n1 p-acp dt n2 cc n2. np1 crd. j. crd n1 p-acp n1 pp-f n1 p-acp d j cc j n2, cst pn22 vmb vbi j pc-acp vvi p-acp np1, np1 crd. po11 n1 vbz av p-acp dt j-vvn n1.
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While our respects to worldly advantages are kept up in their strength, we are sure to miscarry when a temptation comes.
While our respects to worldly advantages Are kept up in their strength, we Are sure to miscarry when a temptation comes.
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This was Balaams bane, he loved the wages of unrighteousness. And this caused Demas his downfall;
This was Balaams bane, he loved the wages of unrighteousness. And this caused Demas his downfall;
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Demas hath forsaken me, having loved this present world. 2 Tim. 4.10.Demas hath forsaken me, having loved this present world. 2 Tim. 4.10.
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This Scripture hath occasioned a great question, and that is, whether Demas was a good man or an Hypocrite? whether his Apostacy was final,
This Scripture hath occasioned a great question, and that is, whither Demas was a good man or an Hypocrite? whither his Apostasy was final,
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or whether he did repent of his fall? Some are of opinion that he was a good man;
or whither he did Repent of his fallen? some Are of opinion that he was a good man;
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and that though the love of the world prevailed upon him, to leave the Apostle Paul in his troubles,
and that though the love of the world prevailed upon him, to leave the Apostle Paul in his Troubles,
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and to mind his present advantages, yet he afterward repented of his sin, and returned to the Apostle again.
and to mind his present advantages, yet he afterwards repented of his since, and returned to the Apostle again.
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And the ground of this opinion is from two Scriptures. One is, Col. 4.14. Luke the beloved Physitian, and Demas greet you, the other is Philemon 24. There salute thee Epaphras my Fellow-Prisoner in Christ Jesus, Marcus, Aristarcus, Demas.
And the ground of this opinion is from two Scriptures. One is, Col. 4.14. Luke the Beloved physician, and Demas greet you, the other is Philemon 24. There salute thee Epaphras my Fellow-Prisoner in christ jesus, Marcus, Aristarchus, Demas.
cc dt n1 pp-f d n1 vbz p-acp crd n2. pi vbz, np1 crd. zz dt j-vvn n1, cc np1 vvb pn22, dt n-jn vbz np1 crd pc-acp vvi pno21 np1 po11 n1 p-acp np1 np1, np1, np1, np1.
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Therefore say they, Demas his fall was but partial; and though he fell, yet he arose again.
Therefore say they, Demas his fallen was but partial; and though he fell, yet he arose again.
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But how weakly this opinion is founded appears in this;
But how weakly this opinion is founded appears in this;
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that both those Epistles to the Colossians and Philemon were written before this second Epistle to Timothy; which was written when Paul was in Bonds at Rome the second time,
that both those Epistles to the colossians and Philemon were written before this second Epistle to Timothy; which was written when Paul was in Bonds At Room the second time,
cst d d n2 p-acp dt njp2 cc np1 vbdr vvn p-acp d ord n1 p-acp np1; r-crq vbds vvn c-crq np1 vbds p-acp n2 p-acp vvb dt ord n1,
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as the conclusion of the Epistle (which was but a few Months before his death) doth make manifest.
as the conclusion of the Epistle (which was but a few Months before his death) does make manifest.
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And he tells you (ver. 6.) The time of my departure is at hand.
And he tells you (for. 6.) The time of my departure is At hand.
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And if so, then those salutations of Demas to the Colossians, and to Philemon, were written while Demas was a Professor, and before his fall;
And if so, then those salutations of Demas to the colossians, and to Philemon, were written while Demas was a Professor, and before his fallen;
cc cs av, cs d n2 pp-f np1 p-acp dt njp2, cc p-acp np1, vbdr vvn cs np1 vbds dt n1, cc p-acp po31 n1;
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and therefore can be no proof of his rising again by Repentance.
and Therefore can be no proof of his rising again by Repentance.
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In all probability therefore Demas was but an Hypocrite, who made a profession for carnal ends;
In all probability Therefore Demas was but an Hypocrite, who made a profession for carnal ends;
p-acp d n1 av np1 vbds p-acp dt n1, r-crq vvd dt n1 p-acp j n2;
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and such a one can never persevere in the ways of Christ. He may follow him so long as Christs way and his lye together;
and such a one can never persevere in the ways of christ. He may follow him so long as Christ Way and his lie together;
cc d dt pi vmb av-x vvi p-acp dt n2 pp-f np1. pns31 vmb vvi pno31 av av-j c-acp npg1 n1 cc po31 n1 av;
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but where the way parts there the Soul departs from Christ. From that time many of the Disciples went back, and walked no more with him. Joh. 6.66. Direct. 5. Preserve tenderness of Conscience.
but where the Way parts there the Soul departs from christ. From that time many of the Disciples went back, and walked no more with him. John 6.66. Direct. 5. Preserve tenderness of Conscience.
cc-acp c-crq dt n1 vvz a-acp dt n1 vvz p-acp np1. p-acp d n1 d pp-f dt n2 vvd av, cc vvd dx dc p-acp pno31. np1 crd. j. crd vvb n1 pp-f n1.
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This is an excellent remedy against back-sliding. It binds wherever God binds;
This is an excellent remedy against backsliding. It binds wherever God binds;
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and gives every Precept its full force upon the Soul. It consults neither safety nor danger;
and gives every Precept its full force upon the Soul. It consults neither safety nor danger;
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but Gods honour, and its own peace.
but God's honour, and its own peace.
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Nothing stands in competition in such a heart with the authority of God, and the securing his favour.
Nothing Stands in competition in such a heart with the Authority of God, and the securing his favour.
pix vvz p-acp n1 p-acp d dt n1 p-acp dt n1 pp-f np1, cc dt vvg po31 n1.
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Keep Conscience tender, and that will keep thy path pure, no man makes shipwrack of Faith, but he first violenceth Conscience.
Keep Conscience tender, and that will keep thy path pure, no man makes shipwreck of Faith, but he First violenceth Conscience.
np1 n1 j, cc cst vmb vvi po21 n1 j, dx n1 vvz n1 pp-f n1, cc-acp pns31 ord vvz n1.
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So sayes the Apostle, Holding Faith, and a good Conscience, which some having put away, concerning Faith have made shipwrack. 1 Tim. 1.29. Direct. 6. Live much in the lively exercise of Faith.
So Says the Apostle, Holding Faith, and a good Conscience, which Some having put away, Concerning Faith have made shipwreck. 1 Tim. 1.29. Direct. 6. Live much in the lively exercise of Faith.
np1 vvz dt n1, vvg n1, cc dt j n1, r-crq d vhg vvn av, vvg n1 vhb vvn n1. vvn np1 crd. j. crd j av-d p-acp dt j n1 pp-f n1.
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The Apostle saith in one place, we walk by Faith, 2 Cor. 5.7. that speaks its influence into our Obedience. And he sayes in another place, we stand by faith. 2 Cor. 1.24. which imports its influence into our perseverance. In nature standing is before walking;
The Apostle Says in one place, we walk by Faith, 2 Cor. 5.7. that speaks its influence into our obedience. And he Says in Another place, we stand by faith. 2 Cor. 1.24. which imports its influence into our perseverance. In nature standing is before walking;
dt n1 vvz p-acp crd n1, pns12 vvb p-acp n1, crd np1 crd. cst vvz po31 n1 p-acp po12 n1. cc pns31 vvz p-acp j-jn n1, pns12 vvb p-acp n1. crd np1 crd. r-crq vvz po31 n1 p-acp po12 n1. p-acp n1 vvg vbz p-acp vvg;
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but in grace walking is before standing. Obedience must be before perseverance, but both obedience and perseverance are by Faith.
but in grace walking is before standing. obedience must be before perseverance, but both Obedience and perseverance Are by Faith.
cc-acp p-acp n1 vvg vbz p-acp vvg. n1 vmb vbi p-acp n1, cc-acp d n1 cc n1 vbr p-acp n1.
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We walk by faith, and we stand by faith. All Apostacy from Christ is the fruit of unbelief? Heb. 3.12. Take heed Brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. We walk by faith, and we stand by faith. All Apostasy from christ is the fruit of unbelief? Hebrew 3.12. Take heed Brothers, lest there be in any of you an evil heart of unbelief, in departing from the living God.
pns12 vvb p-acp n1, cc pns12 vvb p-acp n1. d n1 p-acp np1 vbz dt n1 pp-f n1? np1 crd. vvb n1 n2, cs pc-acp vbi p-acp d pp-f pn22 dt j-jn n1 pp-f n1, p-acp vvg p-acp dt j-vvg np1.
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Nothing can keep the heart close to duty in all conditions, but Faith firmly fixed upon the Authority of the Precepts,
Nothing can keep the heart close to duty in all conditions, but Faith firmly fixed upon the authority of the Precepts,
np1 vmb vvi dt n1 av-j p-acp n1 p-acp d n2, cc-acp n1 av-j vvn p-acp dt n1 pp-f dt n2,
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and the good of the promises.
and the good of the promises.
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By faith Abraham when he was called to go out — obeyed, and he went out, not knowing whither he went. Heb. 11.8. Faith is an excellent Grace, not only for the undertaking of duty, but also for persevering in it;By faith Abraham when he was called to go out — obeyed, and he went out, not knowing whither he went. Hebrew 11.8. Faith is an excellent Grace, not only for the undertaking of duty, but also for persevering in it;
p-acp n1 np1 c-crq pns31 vbds vvn pc-acp vvi av — vvn, cc pns31 vvd av, xx vvg c-crq pns31 vvd. np1 crd. n1 vbz dt j n1, xx av-j p-acp dt n-vvg pp-f n1, cc-acp av c-acp j p-acp pn31;
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There are but 2 things that make perseverance in the service of Christ difficult. Some good which we can't not part with.
There Are but 2 things that make perseverance in the service of christ difficult. some good which we can't not part with.
pc-acp vbr p-acp crd n2 cst vvb n1 p-acp dt n1 pp-f np1 j. d j r-crq pns12 vmb|pn31 xx vvi p-acp.
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Some evil which we know not how to undergo. Now there is no good but Faith can part with at Gods command.
some evil which we know not how to undergo. Now there is no good but Faith can part with At God's command.
d j-jn r-crq pns12 vvb xx c-crq pc-acp vvi. av pc-acp vbz dx j p-acp n1 vmb vvi p-acp p-acp ng1 n1.
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By faith Abraham when he was tryed, offered up Isaac; and he that had received the promises, offered up his only begotten Son. Heb. 11.17.By faith Abraham when he was tried, offered up Isaac; and he that had received the promises, offered up his only begotten Son. Hebrew 11.17.
p-acp n1 np1 c-crq pns31 vbds vvn, vvd a-acp np1; cc pns31 cst vhd vvn dt n2, vvd a-acp po31 j vvn n1 np1 crd.
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And there is no evil but Faith will undergo at Gods call;
And there is no evil but Faith will undergo At God's call;
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Through faith they were stoned, they were sawn asunder, were tempted, were slain with the Sword, &c. Hebrews 11.37. Faith fetches constant supplies from Christ as head of the body;Through faith they were stoned, they were sawn asunder, were tempted, were slave with the Sword, etc. Hebrews 11.37. Faith Fetches constant supplies from christ as head of the body;
p-acp n1 pns32 vbdr vvn, pns32 vbdr vvn av, vbdr vvn, vbdr vvn p-acp dt n1, av np1 crd. n1 vvz j n2 p-acp np1 p-acp n1 pp-f dt n1;
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and he is not only a head of guidance for the way we are to walk in;
and he is not only a head of guidance for the Way we Are to walk in;
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but a head of influence for strength to walk in it; Therefore it is said, Isa. 40.31.
but a head of influence for strength to walk in it; Therefore it is said, Isaiah 40.31.
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They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, They that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary,
pns32 d vvb p-acp dt n1 vmb vvi po32 n1, pns32 vmb vvi a-acp p-acp n2 c-acp n2, pns32 vmb vvi cc xx vbi j,
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and they shall walk and not faint. Direct. 7. Take heed of first declensions, and watch daily against them.and they shall walk and not faint. Direct. 7. Take heed of First declensions, and watch daily against them.
cc pns32 vmb vvi cc xx j. vvb. crd vvb n1 pp-f ord n2, cc vvi av-j p-acp pno32.
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Apostacy begins in little decays at first:
Apostasy begins in little decays At First:
n1 vvz p-acp j n2 p-acp ord:
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nemo repente fit turpissimus. A breach of waters which is but little at first, may end in a great deluge.nemo Repent fit turpissimus. A breach of waters which is but little At First, may end in a great deluge.
np1 vvi j fw-la. dt n1 pp-f n2 r-crq vbz p-acp j p-acp ord, vmb vvi p-acp dt j n1.
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Many a fair house goes to utter ruine, which timely repairs might have prevented at a small charge.
Many a fair house Goes to utter ruin, which timely repairs might have prevented At a small charge.
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A little breach made in the Conscience grows wider and wider.
A little breach made in the Conscience grows wider and wider.
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It is easier to crush the egg, then to kill the serpent. And therefore it concerns us to watch against first declinings.
It is Easier to crush the egg, then to kill the serpent. And Therefore it concerns us to watch against First declinings.
pn31 vbz jc pc-acp vvi dt n1, av pc-acp vvi dt n1. cc av pn31 vvz pno12 pc-acp vvi p-acp ord n2.
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Is your Spiritual fervour abated? doth love decay? is duty omitted? doth Conscience grow less tender? This,
Is your Spiritual fervour abated? does love decay? is duty omitted? does Conscience grow less tender? This,
vbz po22 j n1 vvn? vdz n1 vvi? vbz n1 vvn? vdz n1 vvi av-dc j? np1,
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if let alone, and not timely remedyed, will end in a casting off the Yoke of Christ.
if let alone, and not timely remedied, will end in a casting off the Yoke of christ.
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Hence that counsel of Christ to the Church of Sardis, Rev. 3.2. Be watchful, and strengthen the things which remain, that are ready to dye.
Hence that counsel of christ to the Church of Sardis, Rev. 3.2. Be watchful, and strengthen the things which remain, that Are ready to die.
av d n1 pp-f np1 p-acp dt n1 pp-f np1, n1 crd. vbb j, cc vvi dt n2 r-crq vvb, cst vbr j pc-acp vvi.
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Direct. 8. Remember the terms of the Covenant you are in with God, and renew them often by a fixed and setled resolution.Direct. 8. remember the terms of the Covenant you Are in with God, and renew them often by a fixed and settled resolution.
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There is no man takes up Christs Yoke but he doth therein enter into a Covenant with God:
There is no man Takes up Christ Yoke but he does therein enter into a Covenant with God:
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and this Covenant stands in mutual agreements and promises. God promises that he will be our God;
and this Covenant Stands in mutual agreements and promises. God promises that he will be our God;
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and we promise to be his people. He Covenants to teach, and guide, and rule us by his Laws;
and we promise to be his people. He Covenants to teach, and guide, and Rule us by his Laws;
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and we Covenant to take him for our Lord; to hearken to him, and obey his voice in all he commands us.
and we Covenant to take him for our Lord; to harken to him, and obey his voice in all he commands us.
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He ingageth that he will never turn away from us to do us good. Jer. 32.40.
He engageth that he will never turn away from us to do us good. Jer. 32.40.
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And we ingage that we will never depart from him; but will walk in the name of the Lord our God for ever and ever. Mic. 4.5.
And we engage that we will never depart from him; but will walk in the name of the Lord our God for ever and ever. Mic. 4.5.
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So that there is an Everlasting obligation lyes upon you to duty and obedience. You have sworn and cannot go back.
So that there is an Everlasting obligation lies upon you to duty and Obedience. You have sworn and cannot go back.
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As David sayes, I have sworn, and I will perform it, that I will keep thy righteous judgments. Psal. 119.106.
As David Says, I have sworn, and I will perform it, that I will keep thy righteous Judgments. Psalm 119.106.
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Now one part of the Covenant is to answer another; you look that God should always bless you, and provide for your good:
Now one part of the Covenant is to answer Another; you look that God should always bless you, and provide for your good:
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and God looks that you should always serve him, and promote his Glory. You expect that God should perform all his promises of Mercy and Blessings;
and God looks that you should always serve him, and promote his Glory. You expect that God should perform all his promises of Mercy and Blessings;
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and God expects you should be true to all your promises of Obedience and subjection.
and God expects you should be true to all your promises of obedience and subjection.
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For he said surely they are my people, children that will not lye, so he was their Saviour. Isa. 63.8.For he said surely they Are my people, children that will not lie, so he was their Saviour. Isaiah 63.8.
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Now therefore renew your resolutions of service and subjection. Cleave to the Lord with full purpose of heart.
Now Therefore renew your resolutions of service and subjection. Cleave to the Lord with full purpose of heart.
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Resolve (in the strength of Christ) never to cast off his Yoke, nor count his Commandments grievous. Resolve (in the strength of christ) never to cast off his Yoke, nor count his commandments grievous.
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You cannot rationally expect the Blessings of the Covenant, unless you perform the conditions of the Covenant.
You cannot rationally expect the Blessings of the Covenant, unless you perform the conditions of the Covenant.
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The stipulation on our part must answer that of Gods. And therefore as ever you would have God to be your God and Guide unto death, resolve living and dying to be the Lords.
The stipulation on our part must answer that of God's And Therefore as ever you would have God to be your God and Guide unto death, resolve living and dying to be the lords.
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Direct. 9. Maintain a holy filial fear, of God in the world, this is an excellent preservative against Apostacy, By the fear of the Lord men depart from evil, Solomon sayes, Prov. 16.6. and he tells you Chap. 14.27. The fear of the Lord is the fountain of life, whereby men depart from the snares of death. Direct. 9. Maintain a holy filial Fear, of God in the world, this is an excellent preservative against Apostasy, By the Fear of the Lord men depart from evil, Solomon Says, Curae 16.6. and he tells you Chap. 14.27. The Fear of the Lord is the fountain of life, whereby men depart from the snares of death.
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And backsliding from Christ is one of the great snares of death.
And backsliding from christ is one of the great snares of death.
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Direct. 10. Think much of the day of recompences, and of the glorious reward of perseverance in that day.Direct. 10. Think much of the day of recompenses, and of the glorious reward of perseverance in that day.
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Be thou faithful to the death, and I will give thee a Crown of life. Rev. 2.10. non incipientibus sed perseverantibus corona tribuitur. Be thou faithful to the death, and I will give thee a Crown of life. Rev. 2.10. non incipientibus sed perseverantibus corona tribuitur.
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It is not mercenary service to quicken our selves to obedience by the hope of a recompence.
It is not mercenary service to quicken our selves to Obedience by the hope of a recompense.
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Omnis amor mercedis non est mercenarius. It is said of Moses, he had respect to the recompence of reward. Heb. 11.26.Omnis amor mercedis non est Mercenary. It is said of Moses, he had respect to the recompense of reward. Hebrew 11.26.
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And David sayes, I have hoped for thy salvation, and done thy Commandments. Psal. 119.166. He incouraged himself to duty by the hope of Glory.
And David Says, I have hoped for thy salvation, and done thy commandments. Psalm 119.166. He encouraged himself to duty by the hope of Glory.
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And it is said of Christ himself, that for the joy that was set before him he indured the Cross. Heb. 12.2. Hope of that glorious recompence is of great force to quicken us to perseverance.
And it is said of christ himself, that for the joy that was Set before him he endured the Cross. Hebrew 12.2. Hope of that glorious recompense is of great force to quicken us to perseverance.
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And to the same end doth the Apostle urge it, 1 Cor. 15.58.
And to the same end does the Apostle urge it, 1 Cor. 15.58.
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Wherefore my beloved Brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, Wherefore my Beloved Brothers, be you steadfast, Unmovable, always abounding in the work of the Lord,
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forasmuch as you know that your labour is not in vain in the Lord. forasmuch as you know that your labour is not in vain in the Lord.
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CHAP. XVIII. Contains matter of Counsel to Christless sinners, with motives and directions to further it.
CHAP. XVIII. Contains matter of Counsel to Christless Sinners, with motives and directions to further it.
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TO such as have never yet taken up Christs yoke; and I am afraid I now speak to many. TO such as have never yet taken up Christ yoke; and I am afraid I now speak to many.
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Though many are called to Christ, yet few close with Christ, and submit to him. There are threescore Queens, fourscore Concubines, — Virgins without number. Cant. 6.8.
Though many Are called to christ, yet few close with christ, and submit to him. There Are threescore Queen's, fourscore Concubines, — Virgins without number. Cant 6.8.
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How many are sons of Belial without yoke; They are NONLATINALPHABET, under no law but that of the Flesh,
How many Are Sons of Belial without yoke; They Are, under no law but that of the Flesh,
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and under no yoke but that of lust. I am now to deal with you: whether you will hear me or no I know not;
and under no yoke but that of lust. I am now to deal with you: whither you will hear me or not I know not;
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you have hitherto turned a deaf ear to all the calls of God and Christ. I am now from the authority of this Text to give you one call more;
you have hitherto turned a deaf ear to all the calls of God and christ. I am now from the Authority of this Text to give you one call more;
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and I do, in the name of the great God, call and invite every sinner of you this day to come to Christ,
and I do, in the name of the great God, call and invite every sinner of you this day to come to christ,
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and take up his Yoke. And this is no other then the very call that Christ makes in the Gospel.
and take up his Yoke. And this is no other then the very call that christ makes in the Gospel.
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Mat. 11.28, 29, 30. Come to me all ye that labour, and are heavy laden, and I will give you rest.
Mathew 11.28, 29, 30. Come to me all you that labour, and Are heavy laden, and I will give you rest.
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Take my yoke upon you, and learn of me, for I am meek, and lowly in heart:
Take my yoke upon you, and Learn of me, for I am meek, and lowly in heart:
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and ye shall find rest to your souls, for my yoke is easy, and my burden is light.
and you shall find rest to your Souls, for my yoke is easy, and my burden is Light.
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Come to me ] that implies believing. Take my yoke upon you. ] that implyes obeying.Come to me ] that Implies believing. Take my yoke upon you. ] that Implies obeying.
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Faith and Obedience can't be separated, every one that believes in Christ must obey the commands of Christ;
Faith and obedience can't be separated, every one that believes in christ must obey the commands of christ;
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If you come to him, you must take up his yoke. Pray consider, it is the counsel of the Lord Christ, who knows what is for our good.
If you come to him, you must take up his yoke. Pray Consider, it is the counsel of the Lord christ, who knows what is for our good.
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He knows there is no life, no salvation, no happiness, no Heaven without it: this is implyed in that rest he promises;
He knows there is no life, no salvation, no happiness, no Heaven without it: this is employed in that rest he promises;
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they shall find rest in so doing, which supposes that without taking up his yoke, this rest can never be had.
they shall find rest in so doing, which supposes that without taking up his yoke, this rest can never be had.
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Again, it is his counsel, who can, and will, reward all that practise it; and therefore makes this promise, ye shall find rest to your Souls. Mat. 11.29.
Again, it is his counsel, who can, and will, reward all that practise it; and Therefore makes this promise, you shall find rest to your Souls. Mathew 11.29.
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And pray mind, here is a twofold rest promised, one in ver. 28. Come to me, and I will give you rest:
And pray mind, Here is a twofold rest promised, one in ver. 28. Come to me, and I will give you rest:
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that is a rest by believing, another is ver. 29. Take my yoke upon you, and I will give you rest;
that is a rest by believing, Another is for. 29. Take my yoke upon you, and I will give you rest;
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that is a rest in obeying. So that the former is a peace which flows from justification, and pardon of sin,
that is a rest in obeying. So that the former is a peace which flows from justification, and pardon of since,
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and therefore promised to the weary and heavy laden. And this is the fruit of Faith in Christ;
and Therefore promised to the weary and heavy laden. And this is the fruit of Faith in christ;
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and therefore promised to all upon coming to him. The latter is a peace which flows from Sanctification;
and Therefore promised to all upon coming to him. The latter is a peace which flows from Sanctification;
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and this is a fruit of Obedience to Christ;
and this is a fruit of obedience to christ;
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and therefore promised to them that take up his yoke. And mark what kind of rest it is that Christ promises, ye shall find rest to your souls.
and Therefore promised to them that take up his yoke. And mark what kind of rest it is that christ promises, you shall find rest to your Souls.
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] So that it is not an outward rest, but an inward spiritual rest, the outward man may have less rest and peace under Christs yoke then ever;
] So that it is not an outward rest, but an inward spiritual rest, the outward man may have less rest and peace under Christ yoke then ever;
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your obedience to Christ may make the world hate you, reproach you, persecute you:
your Obedience to christ may make the world hate you, reproach you, persecute you:
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therefore Christ sayes, In the world ye shall have trouble, but in me ye shall have peace.
Therefore christ Says, In the world you shall have trouble, but in me you shall have peace.
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This finding rest to your souls under the yoke of Christ implyes 4 things; which greatly commend Christs service. 1. Liberty.
This finding rest to your Souls under the yoke of christ Implies 4 things; which greatly commend Christ service. 1. Liberty.
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It holds but Christs yoke to be a yoke of Spiritual Liberty.
It holds but Christ yoke to be a yoke of Spiritual Liberty.
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His service is perfect freedom, and therefore the Gospel by which this yoke is put upon us, is called a law of liberty, Jam. 1.25. There is nothing more consistent then obedience to Christ, and freedom of Spirit:
His service is perfect freedom, and Therefore the Gospel by which this yoke is put upon us, is called a law of liberty, Jam. 1.25. There is nothing more consistent then Obedience to christ, and freedom of Spirit:
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Deo servire summa libertas, Pray which are most free, the good Angels in Heaven, or the evil Angels in Prison and chains of darkness? are not the good Angels? and yet they are in a state of service and subjection;God Serve summa Libertas, Pray which Are most free, the good Angels in Heaven, or the evil Angels in Prison and chains of darkness? Are not the good Angels? and yet they Are in a state of service and subjection;
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therefore call'd Ministring Spirits, Heb. 1.14. and said to do his Commandments; Psal 103.20. The Angel sayes to John, Rev. 22.9. I am thy fellow-servant, and of them which keep the sayings of this book.
Therefore called Ministering Spirits, Hebrew 1.14. and said to do his commandments; Psalm 103.20. The Angel Says to John, Rev. 22.9. I am thy Fellow servant, and of them which keep the sayings of this book.
av vvd j-vvg n2, np1 crd. cc vvd p-acp vdb po31 n2; np1 crd. dt n1 vvz p-acp np1, n1 crd. pns11 vbm po21 n1, cc pp-f pno32 r-crq vvb dt n2-vvg pp-f d n1.
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So that the highest liberty is consistent with the service of God, therefore David puts them together;
So that the highest liberty is consistent with the service of God, Therefore David puts them together;
av cst dt js n1 vbz j p-acp dt n1 pp-f np1, av np1 vvz pno32 av;
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I will walk at liberty, for I seek thy Precepts. I will walk At liberty, for I seek thy Precepts.
pns11 vmb vvi p-acp n1, c-acp pns11 vvb po21 n2.
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Many decline the ways of God, and cleave fast to their Lusts for the sake of liberty.
Many decline the ways of God, and cleave fast to their Lustiest for the sake of liberty.
d vvi dt n2 pp-f np1, cc vvb av-j p-acp po32 n2 p-acp dt n1 pp-f n1.
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Whereas it is the greatest slavery in the world to serve sin: the little finger of lust is heavyer then the whole loyns of Christ.
Whereas it is the greatest slavery in the world to serve since: the little finger of lust is Heavier then the Whole loins of christ.
cs pn31 vbz dt js n1 p-acp dt n1 pc-acp vvi n1: dt j n1 pp-f n1 vbz jc cs dt j-jn n2 pp-f np1.
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Nothing makes a man such a slave as sin.
Nothing makes a man such a slave as since.
pix vvz dt n1 d dt n1 p-acp n1.
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He that lives in the love, and service, and injoyment of God hath the truest freedom.
He that lives in the love, and service, and enjoyment of God hath the Truest freedom.
pns31 cst vvz p-acp dt n1, cc n1, cc n1 pp-f np1 vhz dt js n1.
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But every sinner is a vassal to lust: at the command of every unclean motion.
But every sinner is a vassal to lust: At the command of every unclean motion.
p-acp d n1 vbz dt n1 p-acp n1: p-acp dt n1 pp-f d j n1.
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Is not he a slave that is at the will and command of Satan? That is moved and acted by Satan in his whole course? You pity men made slaves by the Turks; laid in chains; condemned to the Gallyes;
Is not he a slave that is At the will and command of Satan? That is moved and acted by Satan in his Whole course? You pity men made slaves by the Turks; laid in chains; condemned to the Galleys;
vbz xx pns31 dt n1 cst vbz p-acp dt n1 cc n1 pp-f np1? cst vbz vvn cc vvn p-acp np1 p-acp po31 j-jn n1? pn22 vvb n2 vvd n2 p-acp dt n2; vvn p-acp n2; vvn p-acp dt n2;
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grinding in Mills, broken with burdens; drub'd and beat after all. I tell you it is an eligible condition to this.
grinding in Mills, broken with burdens; drubbed and beatrice After all. I tell you it is an eligible condition to this.
vvg p-acp n2, vvn p-acp n2; vvn cc vvd p-acp d. pns11 vvb pn22 pn31 vbz dt j n1 p-acp d.
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Nay sin doth not only make a man a slave but a bruit, for it bereaves him of all reason and judgment, their is no judgment in their goings. Isa. 59.8. 2. This finding rest under the yoke of Christ, implyes an easiness in his service.
Nay sin does not only make a man a slave but a bruit, for it bereaves him of all reason and judgement, their is no judgement in their goings. Isaiah 59.8. 2. This finding rest under the yoke of christ, Implies an easiness in his service.
uh-x a-acp vdz xx av-j vvi dt n1 dt n1 p-acp dt n1, c-acp pn31 vvz pno31 pp-f d n1 cc n1, po32 vbz dx n1 p-acp po32 n2-vvg. np1 crd. crd np1 vvg n1 p-acp dt vvb pp-f np1, vvz dt n1 p-acp po31 n1.
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And so it follows, Matt. 11.29, 30. Ye shall find rest, for my yoke is easy, and my burden is light.
And so it follows, Matt. 11.29, 30. You shall find rest, for my yoke is easy, and my burden is Light.
cc av pn31 vvz, np1 crd, crd pn22 vmb vvi n1, p-acp po11 n1 vbz j, cc po11 n1 vbz j.
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A Believer in the ways of obedience hath those aids of God, those divine quickenings, those daily supplyes of the Spirit, that Communion with God in all, that no duty is difficult or burdensome.
A Believer in the ways of Obedience hath those aids of God, those divine quickenings, those daily supplies of the Spirit, that Communion with God in all, that no duty is difficult or burdensome.
dt n1 p-acp dt n2 pp-f n1 vhz d n2 pp-f np1, d j-jn n2, d av-j vvz pp-f dt n1, cst n1 p-acp np1 p-acp d, cst dx n1 vbz j cc j.
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3. This finding rest to your souls, implyes an after good by your present obedience: There remains a rest for the people of God.
3. This finding rest to your Souls, Implies nias After good by your present Obedience: There remains a rest for the people of God.
crd np1 vvg n1 p-acp po22 n2, vvz zz p-acp j p-acp po22 j n1: pc-acp vvz dt n1 p-acp dt n1 pp-f np1.
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The service of sin is best at first, and worst at last. Sin in the temptation is taking; The service of since is best At First, and worst At last. since in the temptation is taking;
dt n1 pp-f n1 vbz js p-acp ord, cc js p-acp ord. n1 p-acp dt n1 vbz vvg;
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but sin in the conclusion is vexing. It is sweet in the mouth, but bitter in the belly.
but since in the conclusion is vexing. It is sweet in the Mouth, but bitter in the belly.
cc-acp n1 p-acp dt n1 vbz vvg. pn31 vbz j p-acp dt n1, cc-acp j p-acp dt n1.
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Satan shews the pleasure and profit of sin to insnare you, and then comes the guilt of sin to torment you.
Satan shows the pleasure and profit of since to ensnare you, and then comes the guilt of since to torment you.
np1 vvz dt n1 cc n1 pp-f n1 p-acp vvi pn22, cc av vvz dt n1 pp-f n1 p-acp vvb pn22.
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But now the service of Christ is worst at first, and best at last. All the difficulty is in the beginning, but the end is peace.
But now the service of christ is worst At First, and best At last. All the difficulty is in the beginning, but the end is peace.
p-acp av dt n1 pp-f np1 vbz js p-acp ord, cc js p-acp ord. av-d dt n1 vbz p-acp dt n1, cc-acp dt n1 vbz n1.
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4. This finding rest implyes an end of your service and duty, as it is labour. 4. This finding rest Implies an end of your service and duty, as it is labour.
crd np1 vvg n1 vvz dt n1 pp-f po22 n1 cc n1, c-acp pn31 vbz n1.
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So sayes the Holy Ghost, Blessed are the dead that dye in the Lord, for they rest from their labour, your yoke shall be put off then.
So Says the Holy Ghost, Blessed Are the dead that die in the Lord, for they rest from their labour, your yoke shall be put off then.
np1 vvz dt j n1, vvn vbr dt j cst vvb p-acp dt n1, c-acp pns32 vvb p-acp po32 n1, po22 vvb vmb vbi vvn a-acp av.
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But when shall the vassalage of sin end? This is such a yoke as shall never be put off; an everlasting servitude.
But when shall the vassalage of since end? This is such a yoke as shall never be put off; an everlasting servitude.
p-acp q-crq vmb dt n1 pp-f n1 n1? d vbz d dt vvb c-acp vmb av-x vbi vvn a-acp; dt j n1.
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The sinner goes from a present slavery to a worse.
The sinner Goes from a present slavery to a Worse.
dt n1 vvz p-acp dt j n1 p-acp dt jc.
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His present condition is servile, but hereafter it will be dreadful. First chains of Lust, then chains of death; and at last chains of darkness, Jude 6. The sinner lyes in yokes and chains for ever;
His present condition is servile, but hereafter it will be dreadful. First chains of Lust, then chains of death; and At last chains of darkness, U^de 6. The sinner lies in yokes and chains for ever;
po31 j n1 vbz j, p-acp av pn31 vmb vbi j. ord n2 pp-f n1, av n2 pp-f n1; cc p-acp ord n2 pp-f n1, np1 crd dt n1 vvz p-acp n2 cc n2 p-acp av;
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for what is guilt of Conscience? This is a chain that binds wrath upon the soul for ever, He shall be holden with the cords of his own sins. Prov. 5.22. What is utter despair? This is another Chain the sinner is held in.
for what is guilt of Conscience? This is a chain that binds wrath upon the soul for ever, He shall be held with the cords of his own Sins. Curae 5.22. What is utter despair? This is Another Chain the sinner is held in.
p-acp r-crq vbz n1 pp-f n1? d vbz dt n1 cst vvz n1 p-acp dt n1 c-acp av, pns31 vmb vbi vvn p-acp dt n2 pp-f po31 d n2. np1 crd. q-crq vbz j n1? d vbz j-jn vvb dt n1 vbz vvn p-acp.
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What is Gods power? that is another chain.
What is God's power? that is Another chain.
q-crq vbz n2 n1? cst vbz j-jn n1.
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And what is the everlasting sentence, go ye cursed into everlasting fire? He is an Eternal Prisoner there, God shuts him up, and there can be no opening. Job 12.14. He hath the Keys of Hell and Death, and who can get them out of his hand? O what an everlasting slavery doth sin bring upon the soul!
And what is the everlasting sentence, go you cursed into everlasting fire? He is an Eternal Prisoner there, God shuts him up, and there can be no opening. Job 12.14. He hath the Keys of Hell and Death, and who can get them out of his hand? O what an everlasting slavery does since bring upon the soul!
cc q-crq vbz dt j n1, vvb pn22 vvd p-acp j n1? pns31 vbz dt j n1 a-acp, np1 vvz pno31 a-acp, cc pc-acp vmb vbi dx vvg. np1 crd. pns31 vhz dt n2 pp-f n1 cc n1, cc r-crq vmb vvi pno32 av pp-f po31 n1? sy r-crq dt j n1 vdz n1 vvi p-acp dt n1!
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Will you therefore hearken to the counsel of Christ, and take his Yoke upon you. 1. Consider, How reasonable a thing this is. For
Will you Therefore harken to the counsel of christ, and take his Yoke upon you. 1. Consider, How reasonable a thing this is. For
n1 pn22 av vvi p-acp dt n1 pp-f np1, cc vvi po31 vvi p-acp pn22. crd np1, c-crq j dt n1 d vbz. p-acp
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1. God commands nothing that is unsuitable to our reason. Look upon this Yoke in such duties as refer more immediately to God.
1. God commands nothing that is unsuitable to our reason. Look upon this Yoke in such duties as refer more immediately to God.
crd np1 vvz pix cst vbz j p-acp po12 n1. vvb p-acp d vvb p-acp d n2 p-acp vvi av-dc av-j p-acp np1.
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Either in External Worship, or Internal. 1. In External Worship.
Either in External Worship, or Internal. 1. In External Worship.
av-d p-acp j n1, cc j. crd p-acp j n1.
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As Prayer, how reasonable is it that an indigent creature should go to God for what he wants;
As Prayer, how reasonable is it that an indigent creature should go to God for what he Wants;
p-acp n1, c-crq j vbz pn31 cst dt j n1 vmd vvi p-acp np1 p-acp r-crq pns31 vvz;
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seeing he can't support himself let him go to him that can.
seeing he can't support himself let him go to him that can.
vvg pns31 vmb|pn31 vvb px31 vvb pno31 vvi p-acp pno31 cst vmb.
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Hearing how reasonable it is that if God be to be obeyed, and this obedience is not to be by the creatures arbitrement, but by Gods precept;
Hearing how reasonable it is that if God be to be obeyed, and this Obedience is not to be by the creatures arbitrement, but by God's precept;
vvg c-crq j pn31 vbz cst cs np1 vbb pc-acp vbi vvn, cc d n1 vbz xx pc-acp vbi p-acp dt ng1 n1, cc-acp p-acp npg1 n1;
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that then I should labour to know what Revelation he hath made of this. 2. Look on Internal Worship.
that then I should labour to know what Revelation he hath made of this. 2. Look on Internal Worship.
cst av pns11 vmd vvi pc-acp vvi r-crq n1 pns31 vhz vvn pp-f d. crd n1 p-acp j n1.
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Faith. How reasonable is it that he who is the Eternal Truth should have credence in all the discoveries of his will:Faith. How reasonable is it that he who is the Eternal Truth should have credence in all the discoveries of his will:
n1. c-crq j vbz pn31 cst pns31 r-crq vbz dt j n1 vmd vhi n1 p-acp d dt n2 pp-f po31 n1:
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and that I should trust him upon the credit of his promise. Love. It is the most reasonable thing in the world I should love God;
and that I should trust him upon the credit of his promise. Love. It is the most reasonable thing in the world I should love God;
cc cst pns11 vmd vvi pno31 p-acp dt n1 pp-f po31 n1. n1. pn31 vbz dt av-ds j n1 p-acp dt n1 pns11 vmd vvi np1;
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because he is the chief good; and because he is always doing me good.
Because he is the chief good; and Because he is always doing me good.
c-acp pns31 vbz dt j-jn j; cc c-acp pns31 vbz av vdg pno11 j.
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Gods love to us comes under no reason but what is in himself, but our love to God is founded in the greatest reason:
God's love to us comes under no reason but what is in himself, but our love to God is founded in the greatest reason:
npg1 n1 p-acp pno12 vvz p-acp dx n1 cc-acp q-crq vbz p-acp px31, cc-acp po12 n1 p-acp np1 vbz vvn p-acp dt js n1:
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we love him because he first loved us. The fear of God, how rational a duty is it; we love him Because he First loved us. The Fear of God, how rational a duty is it;
pns12 vvb pno31 c-acp pns31 ord vvd pno12. dt vvb pp-f np1, c-crq j dt n1 vbz pn31;
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he being the highest Lord, and his supremacy absolute. He is great, and therefore greatly to be feared.
he being the highest Lord, and his supremacy absolute. He is great, and Therefore greatly to be feared.
pns31 vbg dt js n1, cc po31 n1 j. pns31 vbz j, cc av av-j pc-acp vbi vvn.
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Look upon the most difficult dutyes;
Look upon the most difficult duties;
vvi p-acp dt av-ds j n2;
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Repentance, Self-denyal, Mortification of lusts, &c. These may be troublesome to the flesh, but not unreasonable.Repentance, Self-denial, Mortification of Lustiest, etc. These may be troublesome to the Flesh, but not unreasonable.
n1, n1, n1 pp-f n2, av np1 vmb vbi j p-acp dt n1, cc-acp xx j.
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What more equal than that I should do whatever God would have me do, how contrary soever to flesh and blood,
What more equal than that I should do whatever God would have me do, how contrary soever to Flesh and blood,
q-crq dc j-jn cs cst pns11 vmd vdi r-crq np1 vmd vhi pno11 vdi, c-crq j-jn av p-acp n1 cc n1,
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and the dictates of a carnal mind? 2. He commands nothing that is prejudicial to our interest.
and the dictates of a carnal mind? 2. He commands nothing that is prejudicial to our Interest.
cc dt vvz pp-f dt j n1? crd pns31 vvz pix cst vbz j p-acp po12 n1.
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The end of every Precept is our felicity: both our spiritual and eternal good are promoted by it.
The end of every Precept is our felicity: both our spiritual and Eternal good Are promoted by it.
dt n1 pp-f d n1 vbz po12 n1: d po12 j cc j j vbr vvn p-acp pn31.
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And is there any thing more reasonable then that a man should persue his own good?
And is there any thing more reasonable then that a man should pursue his own good?
cc vbz pc-acp d n1 av-dc j cs d dt n1 vmd vvi po31 d j?
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3. He commands nothing but what answers the end of our being. The end though last in execution is first in intention.
3. He commands nothing but what answers the end of our being. The end though last in execution is First in intention.
crd pns31 vvz pix cc-acp r-crq vvz dt n1 pp-f po12 vbg. dt n1 cs ord p-acp n1 vbz ord p-acp n1.
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Now what is the great end of your being? young ones? what do you do in the world? let me say,
Now what is the great end of your being? young ones? what do you do in the world? let me say,
av q-crq vbz dt j n1 pp-f po22 vbg? j pi2? q-crq vdb pn22 vdb p-acp dt n1? vvb pno11 vvi,
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as God said to Elijah, what make you here? What do you think God gave you being for? was it to please the flesh? to suck the sweet of the creatures? to pass away your years in mirth and jollity? to live to your selves? Hath an immortal soul no other end of being but this? Surely yes,
as God said to Elijah, what make you Here? What do you think God gave you being for? was it to please the Flesh? to suck the sweet of the creatures? to pass away your Years in mirth and jollity? to live to your selves? Hath an immortal soul no other end of being but this? Surely yes,
c-acp np1 vvd p-acp np1, r-crq vvb pn22 av? q-crq vdb pn22 vvi np1 vvd pn22 vbg p-acp? vbds pn31 pc-acp vvi dt n1? pc-acp vvi dt j pp-f dt n2? pc-acp vvi av po22 n2 p-acp n1 cc n1? pc-acp vvi p-acp po22 n2? vhz dt j n1 dx j-jn n1 pp-f vbg p-acp d? np1 uh,
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as God is the Fountain of being, so his glory should be the end of being.
as God is the Fountain of being, so his glory should be the end of being.
c-acp np1 vbz dt n1 pp-f vbg, av po31 n1 vmd vbi dt n1 pp-f vbg.
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You are come into this world to make provision for another; to avoid the snares of death, and lay hold on Eternal Life.
You Are come into this world to make provision for Another; to avoid the snares of death, and lay hold on Eternal Life.
pn22 vbr vvn p-acp d n1 pc-acp vvi n1 p-acp j-jn; pc-acp vvi dt n2 pp-f n1, cc vvd n1 p-acp j n1.
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To walk so before God here, as that you may secure his favour for ever. This is the great end of being;
To walk so before God Here, as that you may secure his favour for ever. This is the great end of being;
p-acp n1 av p-acp np1 av, c-acp cst pn22 vmb vvi po31 n1 c-acp av. d vbz dt j n1 pp-f vbg;
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and how reasonable is it that every man should attend to that which he was born for.
and how reasonable is it that every man should attend to that which he was born for.
cc c-crq j vbz pn31 cst d n1 vmd vvi p-acp d r-crq pns31 vbds vvn p-acp.
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and came into the world for.
and Come into the world for.
cc vvd p-acp dt n1 p-acp.
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Or else the being of man is in vain, as David expostulates the case, Psal. 89.47.
Or Else the being of man is in vain, as David expostulates the case, Psalm 89.47.
cc av dt n1 pp-f n1 vbz p-acp j, c-acp np1 vvz dt n1, np1 crd.
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Wherefore hast thou made all men in vain 2. Consider the great advantage that comes by this, and that whatever your condition be. Suppose your extract be mean;Wherefore hast thou made all men in vain 2. Consider the great advantage that comes by this, and that whatever your condition be. Suppose your extract be mean;
q-crq vh2 pns21 vvn d n2 p-acp j crd np1 dt j n1 cst vvz p-acp d, cc cst r-crq po22 n1 vbi. vvb po22 n1 vbb j;
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that you are a branch of a poor Family. What an advantage will your subjection to Christ be in this case.
that you Are a branch of a poor Family. What an advantage will your subjection to christ be in this case.
cst pn22 vbr dt n1 pp-f dt j n1. q-crq dt n1 vmb po22 n1 p-acp np1 vbb p-acp d n1.
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For nothing can innoble and inrich you like this; Have you no friends? this makes God your friend.
For nothing can ignoble and enrich you like this; Have you no Friends? this makes God your friend.
p-acp pix vmb vvi cc vvi pn22 vvb d; vhb pn22 dx n2? d vvz n1 po22 n1.
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Are you of a low extract: this shews you to be born of God. Is your education mean? why hereby you are taught of God.
are you of a low extract: this shows you to be born of God. Is your education mean? why hereby you Are taught of God.
vbr pn22 pp-f dt j n1: d vvz pn22 pc-acp vbi vvn pp-f np1. vbz po22 n1 j? uh-crq av pn22 vbr vvn pp-f np1.
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Have you none to leave you an inheritance? why God is your inheritance.
Have you none to leave you an inheritance? why God is your inheritance.
vhb pn22 pix p-acp vvi pn22 dt n1? q-crq np1 vbz po22 n1.
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Though you have neither house nor harbour, yet this secures you, an house not made with hands, Eternal in the Heavens. 2 Cor. 5.1. O what a comfortable thing it is to see the see of the poor to fear the Lord;
Though you have neither house nor harbour, yet this secures you, an house not made with hands, Eternal in the Heavens. 2 Cor. 5.1. O what a comfortable thing it is to see the see of the poor to Fear the Lord;
cs pn22 vhb dx n1 ccx n1, av d vvz pn22, dt n1 xx vvn p-acp n2, j p-acp dt n2. crd np1 crd. sy r-crq dt j n1 pn31 vbz pc-acp vvi dt vvb pp-f dt j pc-acp vvi dt n1;
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it makes them rich in their poverty. I know thy poverty, but thou art rich, Rev. 2.9. It gives you a preference in the esteem of God to the greatest sinners on earth.
it makes them rich in their poverty. I know thy poverty, but thou art rich, Rev. 2.9. It gives you a preference in the esteem of God to the greatest Sinners on earth.
pn31 vvz pno32 j p-acp po32 n1. pns11 vvb po21 n1, cc-acp pns21 vb2r j, n1 crd. pn31 vvz pn22 dt n1 p-acp dt n1 pp-f np1 p-acp dt js n2 p-acp n1.
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The Righteous is more excellent then his Neighbour. Suppose you come out of the loyns of a rich Parentage. The Righteous is more excellent then his Neighbour. Suppose you come out of the loins of a rich Parentage.
dt j vbz av-dc j cs po31 n1. vvb pn22 vvb av pp-f dt n2 pp-f dt j n1.
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VVhat an advantage may this be, for you have nothing to mind but your soul, and your Salvation:
What an advantage may this be, for you have nothing to mind but your soul, and your Salvation:
q-crq dt n1 vmb d vbi, c-acp pn22 vhb pix pc-acp vvi p-acp po22 n1, cc po22 n1:
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others are forced to spend much of their youth in learning a calling whereby to get bread;
Others Are forced to spend much of their youth in learning a calling whereby to get bred;
n2-jn vbr vvn pc-acp vvi d pp-f po32 n1 p-acp vvg dt n-vvg c-crq pc-acp vvi n1;
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but your Parents have laid up a plentiful estate for you, so that your work should be to mind God.
but your Parents have laid up a plentiful estate for you, so that your work should be to mind God.
cc-acp po22 n2 vhb vvn a-acp dt j n1 p-acp pn22, av cst po22 n1 vmd vbi p-acp n1 np1.
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You have that time and leisure that others have not, it may be said of you as God said to Israel, I have given you a land for which ye did not labour, houses that ye builded not,
You have that time and leisure that Others have not, it may be said of you as God said to Israel, I have given you a land for which you did not labour, houses that you built not,
pn22 vhb d n1 cc n1 cst n2-jn vhb xx, pn31 vmb vbi vvn pp-f pn22 p-acp np1 vvd p-acp np1, pns11 vhb vvn pn22 dt n1 p-acp r-crq pn22 vdd xx vvi, n2 cst pn22 vvd xx,
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and Vineyards that ye planted not. and Vineyards that you planted not.
cc n2 cst pn22 vvd xx.
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And what follows? Now therefore fear the Lord, and serve him in sincerity and truth.
And what follows? Now Therefore Fear the Lord, and serve him in sincerity and truth.
cc r-crq vvz? av av vvi dt n1, cc vvi pno31 p-acp n1 cc n1.
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Josh. 24.13, 14. This sanctifies all your enjoyments, and makes them Blessings indeed, without this they are but fewel to your lusts,
Josh. 24.13, 14. This Sanctifies all your enjoyments, and makes them Blessings indeed, without this they Are but fuel to your Lustiest,
np1 crd, crd np1 vvz d po22 n2, cc vvz pno32 n2 av, p-acp d pns32 vbr p-acp n1 p-acp po22 n2,
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and so become a curse and a snare. This then is one great advantage of Christs yoke.
and so become a curse and a snare. This then is one great advantage of Christ yoke.
cc av vvb dt n1 cc dt n1. np1 av vbz pi j n1 pp-f npg1 vvi.
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2. It is your subjection that proves your relation to Christ. Mal. 1.6. If I be a master where is my fear? The question implyes that whatever men pretend, the authority of God is no farther own'd then as his will is obeyed.
2. It is your subjection that Proves your Relation to christ. Malachi 1.6. If I be a master where is my Fear? The question Implies that whatever men pretend, the Authority of God is no farther owned then as his will is obeyed.
crd pn31 vbz po22 n1 cst vvz po22 n1 p-acp np1. np1 crd. cs pns11 vbb dt n1 q-crq vbz po11 n1? dt n1 vvz cst r-crq n2 vvb, dt n1 pp-f np1 vbz av-dx av-jc j-vvn cs p-acp po31 n1 vbz vvn.
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Why call ye me Lord, Lord, and do not the things I say? Luk. 6.46. and Matt. 12.50.Why call you me Lord, Lord, and do not the things I say? Luk. 6.46. and Matt. 12.50.
q-crq vvb pn22 pno11 n1, n1, cc vdb xx dt n2 pns11 vvb? np1 crd. cc np1 crd.
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He that doth the will of my father the same is my Brother, and Sister, and Mother. He that does the will of my father the same is my Brother, and Sister, and Mother.
pns31 cst vdz dt n1 pp-f po11 n1 dt d vbz po11 n1, cc n1, cc n1.
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Relations are not empty Titles, though they are minimae entitatis, yet they are maximae efficaciae. They have a mutual NONLATINALPHABET and affection to each other.
Relations Are not empty Titles, though they Are minimae entitatis, yet they Are maximae efficaciae. They have a mutual and affection to each other.
n2 vbr xx j n2, cs pns32 vbr fw-la fw-la, av pns32 vbr fw-la fw-la. pns32 vhb dt j cc n1 p-acp d n-jn.
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Obedience is the filling up of your relation to Christ.
obedience is the filling up of your Relation to christ.
n1 vbz dt vvg a-acp pp-f po22 n1 p-acp np1.
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Now whom do ye obey? who hath your subjection? whose will do ye do? If ye call God father,
Now whom do you obey? who hath your subjection? whose will do you do? If you call God father,
av q-crq vdb pn22 vvi? q-crq vhz po22 n1? rg-crq n1 vdb pn22 vdb? cs pn22 vvb np1 n1,
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and live in sin, ye blaspheme his holy name: you lay the devils brats at his door.
and live in since, you Blaspheme his holy name: you lay the Devils brats At his door.
cc vvi p-acp n1, pn22 vvb po31 j n1: pn22 vvb dt n2 n2 p-acp po31 n1.
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If you say our Father, you must say, Thy will be done, and labour to do it.
If you say our Father, you must say, Thy will be done, and labour to do it.
cs pn22 vvb po12 n1, pn22 vmb vvi, po21 n1 vbi vdn, cc n1 pc-acp vdi pn31.
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3. Your subjection to Christ is your proper qualification for glory. Heb. 5.9. Submit to him here, and reign with him for ever.
3. Your subjection to christ is your proper qualification for glory. Hebrew 5.9. Submit to him Here, and Reign with him for ever.
crd po22 n1 p-acp np1 vbz po22 j n1 p-acp n1. np1 crd. np1 p-acp pno31 av, cc vvi p-acp pno31 p-acp av.
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And your obedience to Christ dont give you a right to blessedness, that comes in by faith;
And your Obedience to christ doubt give you a right to blessedness, that comes in by faith;
cc po22 n1 p-acp np1 n1 vvb pn22 dt j-jn p-acp n1, cst vvz p-acp p-acp n1;
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but it disposes and qualifies for blessedness, a great advantage therefore. 3. Consider the disadvantage of not taking up Christs yoke.
but it disposes and Qualifies for blessedness, a great advantage Therefore. 3. Consider the disadvantage of not taking up Christ yoke.
cc-acp pn31 vvz cc vvz p-acp n1, dt j n1 av. crd np1 dt n1 pp-f xx vvg a-acp npg1 vvi.
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(1.) This spoils all your duties. If the heart be not subjected to Christ, no duty can please God. No obedience, no audience.
(1.) This spoils all your duties. If the heart be not subjected to christ, no duty can please God. No Obedience, no audience.
(crd) np1 vvz d po22 n2. cs dt n1 vbb xx vvn p-acp np1, dx n1 vmb vvi np1. dx n1, dx n1.
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If we will not hear God, he will not hear us, Quantum a praeceptis, tantum ab auribus dei longe samus.
If we will not hear God, he will not hear us, Quantum a praeceptis, Tantum ab auribus dei long samus.
cs pns12 vmb xx vvi np1, pns31 vmb xx vvi pno12, fw-la dt fw-la, fw-la fw-la fw-la fw-la j fw-la.
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He that turns away his ear from hearing the law, his Prayer shall be abomination. prov. 28.9.He that turns away his ear from hearing the law, his Prayer shall be abomination. Curae. 28.9.
pns31 cst vvz av po31 n1 p-acp vvg dt n1, po31 n1 vmb vbi n1. n1. crd.
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If his arguments can't prevail with us, nor shall ours with him.
If his Arguments can't prevail with us, nor shall ours with him.
cs po31 n2 vmb|pn31 vvi p-acp pno12, ccx vmb png12 p-acp pno31.
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What is the great argument you are wont to use in pleading with God? it is the blood of Jesus, Heb. 10.19. We have boldness by the blood of Jesus. and Ephes. 3.12. We have boldness and access with confidence by the faith of him.
What is the great argument you Are wont to use in pleading with God? it is the blood of jesus, Hebrew 10.19. We have boldness by the blood of jesus. and Ephesians 3.12. We have boldness and access with confidence by the faith of him.
q-crq vbz dt j n1 pn22 vbr j pc-acp vvi p-acp vvg p-acp np1? pn31 vbz dt n1 pp-f np1, np1 crd. pns12 vhb n1 p-acp dt n1 pp-f np1. cc np1 crd. pns12 vhb n1 cc n1 p-acp n1 p-acp dt n1 pp-f pno31.
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Now this is the argument God uses with you. Phil. 2.1. If there be therefore any Consolation in Christ, — if any bowels and mercies.
Now this is the argument God uses with you. Philip 2.1. If there be Therefore any Consolation in christ, — if any bowels and Mercies.
av d vbz dt n1 np1 vvz p-acp pn22. np1 crd. cs pc-acp vbi av d n1 p-acp np1, — cs d n2 cc n2.
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If Gods beseeching you by the bowels and blood of Christ can't prevail with you to duty;
If God's beseeching you by the bowels and blood of christ can't prevail with you to duty;
cs n2 vvg pn22 p-acp dt n2 cc n1 pp-f np1 vmb|pn31 vvi p-acp pn22 p-acp n1;
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why should your pleading then with God prevail with him for mercy? for his blood was shed to redeem us to obedience,
why should your pleading then with God prevail with him for mercy? for his blood was shed to Redeem us to Obedience,
q-crq vmd po22 n-vvg av p-acp np1 vvi p-acp pno31 p-acp n1? p-acp po31 n1 vbds vvn pc-acp vvi pno12 p-acp n1,
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as well as to be the price of mercies. (2.) It renders all your hopes vain.
as well as to be the price of Mercies. (2.) It renders all your hope's vain.
c-acp av c-acp pc-acp vbi dt n1 pp-f n2. (crd) pn31 vvz d po22 n2 j.
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The hope of a goodman shall never be frustrate, it shall be finished, but never be disappointed.
The hope of a goodman shall never be frustrate, it shall be finished, but never be disappointed.
dt n1 pp-f dt n1 vmb av-x vbb vvi, pn31 vmb vbi vvn, cc-acp av vbi vvn.
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His hope ends in the fruition of the good hoped for. It is a living hope.
His hope ends in the fruition of the good hoped for. It is a living hope.
po31 n1 vvz p-acp dt n1 pp-f dt j vvd p-acp. pn31 vbz dt j-vvg n1.
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But the hope of the sinner is a dying, soul-undoing hope, that will certainly fail at last, and needs it must; For,
But the hope of the sinner is a dying, Soul-undoing hope, that will Certainly fail At last, and needs it must; For,
p-acp dt n1 pp-f dt n1 vbz dt j-vvg, j n1, cst vmb av-j vvi p-acp ord, cc av pn31 vmb; c-acp,
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1. It is a hope that hath no foundation.
1. It is a hope that hath no Foundation.
crd pn31 vbz dt n1 cst vhz dx n1.
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(1.) None in the soul, what is the foundation of hope there? I will give you it in two Scriptures. One is, 1 Pet. 1.3. Begotten us again to a lively hope.
(1.) None in the soul, what is the Foundation of hope there? I will give you it in two Scriptures. One is, 1 Pet. 1.3. Begotten us again to a lively hope.
(crd) pix p-acp dt n1, r-crq vbz dt n1 pp-f n1 a-acp? pns11 vmb vvi pn22 pn31 p-acp crd n2. pi vbz, crd np1 crd. vvn pno12 av p-acp dt j n1.
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Their regeneration is made the ground of hope. The other is, Col. 1.27. Christ in you the hope of glory, There Union to Christ is made the ground of hope:
Their regeneration is made the ground of hope. The other is, Col. 1.27. christ in you the hope of glory, There union to christ is made the ground of hope:
po32 n1 vbz vvn dt n1 pp-f n1. dt n-jn vbz, np1 crd. np1 p-acp pn22 dt n1 pp-f n1, a-acp n1 p-acp np1 vbz vvn dt n1 pp-f n1:
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So that whereever there is a union to Christ by faith, and a change of state by Regenerating grace, that man hath a foundation of hope in himself.
So that wherever there is a Union to christ by faith, and a change of state by Regenerating grace, that man hath a Foundation of hope in himself.
av cst c-crq pc-acp vbz dt n1 p-acp np1 p-acp n1, cc dt n1 pp-f n1 p-acp vvg n1, cst n1 vhz dt n1 pp-f n1 p-acp px31.
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No other man hath or can have.
No other man hath or can have.
dx j-jn n1 vhz cc vmb vhi.
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2. His hope hath no foundation in the word, for that gives no countenance nor incouragement to hope in a state of disobedience;
2. His hope hath no Foundation in the word, for that gives no countenance nor encouragement to hope in a state of disobedience;
crd po31 n1 vhz dx n1 p-acp dt n1, c-acp cst vvz dx n1 ccx n1 pc-acp vvi p-acp dt n1 pp-f n1;
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that tells you that the unrighteous shall not inherit the Kingdom of God. 1 Cor. 6.9. it tells you that without holiness no man shall ever see the Lord. Heb. 12.14.
that tells you that the unrighteous shall not inherit the Kingdom of God. 1 Cor. 6.9. it tells you that without holiness no man shall ever see the Lord. Hebrew 12.14.
cst vvz pn22 cst dt j vmb xx vvi dt n1 pp-f np1. vvn np1 crd. pn31 vvz pn22 d p-acp n1 dx n1 vmb av vvi dt n1. np1 crd.
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and therefore for a man to hope for Heaven in a state of sin, is to hope that the word of God is not true,
and Therefore for a man to hope for Heaven in a state of since, is to hope that the word of God is not true,
cc av p-acp dt n1 pc-acp vvi p-acp n1 p-acp dt n1 pp-f n1, vbz pc-acp vvi cst dt n1 pp-f np1 vbz xx j,
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or that God will not do as he saith; and how vain is that hope. 2. It is a hope that sets Gods attributes at variance. It sets mercy against justice;
or that God will not do as he Says; and how vain is that hope. 2. It is a hope that sets God's attributes At variance. It sets mercy against Justice;
cc cst np1 vmb xx vdi c-acp pns31 vvz; cc c-crq j vbz d n1. crd pn31 vbz dt n1 cst vvz ng1 n2 p-acp n1. pn31 vvz n1 p-acp n1;
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his goodness against his truth and righteousness. God is as righteous as good; as just as he is merciful:
his Goodness against his truth and righteousness. God is as righteous as good; as just as he is merciful:
po31 n1 p-acp po31 n1 cc n1. np1 vbz a-acp j c-acp j; c-acp j c-acp pns31 vbz j:
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and for an unsanctified man to hope in the mercy of God, is to set his attributes at variance;
and for an unsanctified man to hope in the mercy of God, is to Set his attributes At variance;
cc p-acp dt j n1 pc-acp vvi p-acp dt n1 pp-f np1, vbz pc-acp vvi po31 n2 p-acp n1;
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for if he shew mercy to such as live and dye in their opposition to Christ, he can't be a just and righteous God.
for if he show mercy to such as live and die in their opposition to christ, he can't be a just and righteous God.
c-acp cs pns31 vvb n1 p-acp d c-acp vvb cc vvi p-acp po32 n1 p-acp np1, pns31 vmb|pn31 vbi dt j cc j np1.
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3. It is a hope that gives the lye to Christ.
3. It is a hope that gives the lie to christ.
crd pn31 vbz dt n1 cst vvz dt n1 p-acp np1.
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For he hath with the most solemn asseveration averred that no man shall, or can see the Kingdom of God unless he be regenerate. Joh. 3.3.
For he hath with the most solemn asseveration averred that no man shall, or can see the Kingdom of God unless he be regenerate. John 3.3.
p-acp pns31 vhz p-acp dt av-ds j n1 vvd cst dx n1 vmb, cc vmb vvi dt n1 pp-f np1 cs pns31 vbb vvn. np1 crd.
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he hath said the gate is strait, and the way narrow that leads to life, and but few find it.
he hath said the gate is strait, and the Way narrow that leads to life, and but few find it.
pns31 vhz vvn dt n1 vbz j, cc dt n1 j cst vvz p-acp n1, cc p-acp d vvb pn31.
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Now for a man to hope for Heaven without being born again, to hope to be saved in the broad way, is to hope that Christ will prove a false Prophet.
Now for a man to hope for Heaven without being born again, to hope to be saved in the broad Way, is to hope that christ will prove a false Prophet.
av p-acp dt n1 pc-acp vvi p-acp n1 p-acp vbg vvn av, pc-acp vvi pc-acp vbi vvn p-acp dt j n1, vbz pc-acp vvi cst np1 vmb vvi dt j n1.
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4. It is a hope that layes no stress upon any lust, to subdue and weaken it.
4. It is a hope that lays no stress upon any lust, to subdue and weaken it.
crd pn31 vbz dt n1 cst vvz dx n1 p-acp d n1, pc-acp vvi cc vvi pn31.
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That hope that is right and genuine, purifies the heart. 1 Joh. 3.3. But cursed is that hope that cherishes men in their Lusts;
That hope that is right and genuine, Purifies the heart. 1 John 3.3. But cursed is that hope that Cherishes men in their Lustiest;
cst n1 cst vbz j-jn cc j, vvz dt n1. crd np1 crd. p-acp vvn vbz cst n1 cst vvz n2 p-acp po32 n2;
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and cursed be those lusts that frustrate a mans hope.
and cursed be those Lustiest that frustrate a men hope.
cc vvn vbb d n2 cst vvb dt ng1 n1.
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3. It renders all that Christ hath done about the purchasing Salvation, as to you, vain and to no purpose.
3. It renders all that christ hath done about the purchasing Salvation, as to you, vain and to no purpose.
crd pn31 vvz d cst np1 vhz vdn p-acp dt n-vvg n1, c-acp p-acp pn22, j cc p-acp dx n1.
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What a blessed work hath Christ undertaken! what great things hath he done! what great things hath he suffered!
What a blessed work hath christ undertaken! what great things hath he done! what great things hath he suffered!
q-crq dt j-vvn n1 vhz np1 vvn! q-crq j n2 vhz pns31 vdn! q-crq j n2 vhz pns31 vvn!
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but if a man be not changed and made holy, it is all in vain as to him;
but if a man be not changed and made holy, it is all in vain as to him;
cc-acp cs dt n1 vbb xx vvn cc vvd j, pn31 vbz d p-acp j c-acp p-acp pno31;
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because Christ dyed for sinners, this many look upon as a good ground for hope: but the question if put home, must be this;
Because christ died for Sinners, this many look upon as a good ground for hope: but the question if put home, must be this;
c-acp np1 vvd p-acp n2, d d vvb p-acp p-acp dt j n1 p-acp n1: cc-acp dt n1 cs vvi av-an, vmb vbi d;
(23) chapter (DIV2)
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did Christ ever dye to save impenitent and unregenerate sinners? did he dye to save such as flight him;
did christ ever die to save impenitent and unregenerate Sinners? did he die to save such as flight him;
vdd np1 av vvi pc-acp vvi j cc j n2? vdd pns31 vvi pc-acp vvi d c-acp vvi pno31;
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refuse his yoke, and live and dye enemies to him? if he did, then hope on;
refuse his yoke, and live and die enemies to him? if he did, then hope on;
vvb po31 vvi, cc vvi cc vvi n2 p-acp pno31? cs pns31 vdd, av vvb a-acp;
(23) chapter (DIV2)
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but if not, then there is no hope.
but if not, then there is no hope.
cc-acp cs xx, cs pc-acp vbz dx n1.
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Nay let me tell you it is out of the reach of Christs power to save any one of you in your lusts.
Nay let me tell you it is out of the reach of Christ power to save any one of you in your Lustiest.
uh-x vvb pno11 vvi pn22 pn31 vbz av pp-f dt n1 pp-f npg1 n1 pc-acp vvi d crd pp-f pn22 p-acp po22 n2.
(23) chapter (DIV2)
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He can save you from your sins, but he cannot save you in your sins. For, He can save you from your Sins, but he cannot save you in your Sins. For,
pns31 vmb vvi pn22 p-acp po22 n2, p-acp pns31 vmbx vvi pn22 p-acp po22 n2. p-acp,
(23) chapter (DIV2)
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1. He can't falsify his trust. God the father hath put the great work of Salvation and damnation into Christs hands.
1. He can't falsify his trust. God the father hath put the great work of Salvation and damnation into Christ hands.
crd pns31 vmb|pn31 vvi po31 n1. np1 dt n1 vhz vvn dt j n1 pp-f n1 cc n1 p-acp npg1 n2.
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And how is salvation carryed on, but in pursuance of the election of God? look how God chooses to Salvation,
And how is salvation carried on, but in pursuance of the election of God? look how God chooses to Salvation,
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and so Christ carries it on. Now we are chosen that we should be holy. Eph. 1.4. He hath chosen us through sanctification of the Spirit unto obedience. 1 Pet. 1.2.
and so christ carries it on. Now we Are chosen that we should be holy. Ephesians 1.4. He hath chosen us through sanctification of the Spirit unto Obedience. 1 Pet. 1.2.
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And therefore Christ will save none that are not sanctified, for he came to do the will of God,
And Therefore christ will save none that Are not sanctified, for he Come to do the will of God,
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and he will not betray his trust. 2. He cannot alter the standing law of Heaven;
and he will not betray his trust. 2. He cannot altar the standing law of Heaven;
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and what is that? it is the standing law of Heaven, which the righteous God hath fixed more firm than the Sun in the Firmament,
and what is that? it is the standing law of Heaven, which the righteous God hath fixed more firm than the Sun in the Firmament,
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and will never vary from it, that a man must repent, and turn to Christ, or perish. He must be converted, or he shall in no wise enter into the Kingdom of Heaven. Matt. 18.3. He must take the yoke of Christ upon him, or he shall never find rest to his Soul. None but the pure in heart shall see God.
and will never vary from it, that a man must Repent, and turn to christ, or perish. He must be converted, or he shall in no wise enter into the Kingdom of Heaven. Matt. 18.3. He must take the yoke of christ upon him, or he shall never find rest to his Soul. None but the pure in heart shall see God.
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This is the standing law of Heaven;
This is the standing law of Heaven;
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and how then can the unbelieving and disobedient be saved? either the law of Heaven must be reversed, or sinners are eternally undone,
and how then can the unbelieving and disobedient be saved? either the law of Heaven must be reversed, or Sinners Are eternally undone,
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and will Christ, who revealed this law to the world, reverse it again to gratifie thy lusts?
and will christ, who revealed this law to the world, reverse it again to gratify thy Lustiest?
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3. He can't make void his own offices.
3. He can't make void his own Offices.
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Why hath God made him a King? but to subdue sinners to himself, to conquer the nolency of the will, to set up his government, and rule in the heart;
Why hath God made him a King? but to subdue Sinners to himself, to conquer the nolency of the will, to Set up his government, and Rule in the heart;
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and to subdue and destroy the rebels; He reigns that he may put all his enemies under his feet.
and to subdue and destroy the rebels; He reigns that he may put all his enemies under his feet.
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And if so, what shall become of disobedient sinners? can you think that this Melchizedek, this King of Righteousness will ever countenance the impenitent and unbelieving? will he take those to reign with him in his Kingdom of glory, that would not that he should rule over them in the Kingdom of grace? This were to violate the rights of his Crown, which you cannot think he will do, And if so, what shall become of disobedient Sinners? can you think that this Melchizedek, this King of Righteousness will ever countenance the impenitent and unbelieving? will he take those to Reign with him in his Kingdom of glory, that would not that he should Rule over them in the Kingdom of grace? This were to violate the rights of his Crown, which you cannot think he will do,
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if you do but consider two Scriptures, one is, Luk. 19.27. Those mine enemies that would not that I should reign over them, bring hither, and slay them before me.
if you do but Consider two Scriptures, one is, Luk. 19.27. Those mine enemies that would not that I should Reign over them, bring hither, and slay them before me.
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The other is in 2 Thes. 1.7, 8, 9. The Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God,
The other is in 2 Thebes 1.7, 8, 9. The Lord jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God,
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and that obey not the Gospel of our Lord Jesus Christ;
and that obey not the Gospel of our Lord jesus christ;
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who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.
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And how do you that slight Christ think to escape this sentence? will not the judgment of the great day of the Lord be very terrible to all that live and dye in their lusts? can you bear it? Can thy heart indure, or thy hand be made strong in the day that I shall deal with thee? If not,
And how do you that slight christ think to escape this sentence? will not the judgement of the great day of the Lord be very terrible to all that live and die in their Lustiest? can you bear it? Can thy heart endure, or thy hand be made strong in the day that I shall deal with thee? If not,
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then be wise, and flee from wrath to come;
then be wise, and flee from wrath to come;
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and there is but one way, and that is by closing with Jesus Christ, and giving your selves up to an intire subjection to his yoke. There is no way to escape wrath,
and there is but one Way, and that is by closing with jesus christ, and giving your selves up to an entire subjection to his yoke. There is no Way to escape wrath,
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and secure eternal life but this. You read of a strait gate, and a narrow way that leads to life.
and secure Eternal life but this. You read of a strait gate, and a narrow Way that leads to life.
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The yoke of the spirit in conviction to conversion, that is the strait gate; and the yoke of Christ in holiness and obedience, that is the narrow way, and there is no other:
The yoke of the Spirit in conviction to conversion, that is the strait gate; and the yoke of christ in holiness and Obedience, that is the narrow Way, and there is no other:
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and as our Lord Christ sayes, few there be that find it.
and as our Lord christ Says, few there be that find it.
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Is there any sinner here now that stands convinced of the necessity of undertaking this duty, that you must take up Christs yoke, or you must perish in your sins? I hope you are,
Is there any sinner Here now that Stands convinced of the necessity of undertaking this duty, that you must take up Christ yoke, or you must perish in your Sins? I hope you Are,
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and therefore I shall lay you down some directions to help and guide you in this work.
and Therefore I shall lay you down Some directions to help and guide you in this work.
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Take heed of mistaking the yoke of Christ.
Take heed of mistaking the yoke of christ.
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Some will tell you it lies in this way of worship, some in that, as Christ sayes, many will say, lo here is Christ, and lo their is Christ, believe them not.
some will tell you it lies in this Way of worship, Some in that, as christ Says, many will say, lo Here is christ, and lo their is christ, believe them not.
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Some will perswade you it lyes in ceremonious services, and humane traditions, but this is the yoke of men,
some will persuade you it lies in ceremonious services, and humane traditions, but this is the yoke of men,
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and not the yoke of Christ, and therefore take heed of it.
and not the yoke of christ, and Therefore take heed of it.
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If you would know which is the yoke of Christ, you must be guided by the word of Christ,
If you would know which is the yoke of christ, you must be guided by the word of christ,
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for nothing is duty but what the word commands. Some will tell you it lyes in Popery, but this is the yoke of Antichrist;
for nothing is duty but what the word commands. some will tell you it lies in Popery, but this is the yoke of Antichrist;
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And therefore you that are young ones take heed of this yoke; for it is none of Christs. It is a grievous yoke.
And Therefore you that Are young ones take heed of this yoke; for it is none of Christ. It is a grievous yoke.
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It binds you from the use of the Scriptures, which are able to make you wise to Salvation.
It binds you from the use of the Scriptures, which Are able to make you wise to Salvation.
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It ties you up to worship God in an unknown tongue, in a language you don't understand.
It ties you up to worship God in an unknown tongue, in a language you don't understand.
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It ties you to make use of many Mediators, whereas there is but one Mediator between God and man, the man Christ Jesus. It ties you to believe against your senses.
It ties you to make use of many Mediators, whereas there is but one Mediator between God and man, the man christ jesus. It ties you to believe against your Senses.
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To believe that a blind sottish Priest can with a few words convert a wafer into the very body and blood of Christ;
To believe that a blind sottish Priest can with a few words convert a wafer into the very body and blood of christ;
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and then you must believe it to be the very substance of Christ; against Scripture, against Reason, and against Sense.
and then you must believe it to be the very substance of christ; against Scripture, against Reason, and against Sense.
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For though the Scripture calls it still bread, and though you break bread, and see bread,
For though the Scripture calls it still bred, and though you break bred, and see bred,
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and tast and eat bread, yet you must believe it not to be bread.
and taste and eat bred, yet you must believe it not to be bred.
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It ties you to believe many abominable errors and false Doctrines, as that of merit by works,
It ties you to believe many abominable errors and false Doctrines, as that of merit by works,
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though Christ sayes, when we have done all, we must say we are unprofitable servants. Luk. 17.10.
though christ Says, when we have done all, we must say we Are unprofitable Servants. Luk. 17.10.
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And that of the infallibility of the Pope, and his Supremacy over all Churches and Princes;
And that of the infallibility of the Pope, and his Supremacy over all Churches and Princes;
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and that if he doth but excommunicate any Prince, and pronounce him a Heretick, it is lawful to murder him.
and that if he does but excommunicate any Prince, and pronounce him a Heretic, it is lawful to murder him.
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It is full of such abominable Doctrines.
It is full of such abominable Doctrines.
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Oh therefore never come under this yoke; it is an idolatrous yoke, a cruel bloody yoke, a heavy intolerable yoke; a yoke which neither we nor our fore-fathers were able to bear,
O Therefore never come under this yoke; it is an idolatrous yoke, a cruel bloody yoke, a heavy intolerable yoke; a yoke which neither we nor our Forefathers were able to bear,
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therefore they wisely cast it off:
Therefore they wisely cast it off:
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and let us rather choose to dye then put it on again, for it is none of the Yoke of Christ.
and let us rather choose to die then put it on again, for it is none of the Yoke of christ.
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If you would resolve to take up Christs yoke, then you must remove all hinderances to this duty, whatever may be a stumbling block,
If you would resolve to take up Christ yoke, then you must remove all hindrances to this duty, whatever may be a stumbling block,
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or obstruct you in your attempt.
or obstruct you in your attempt.
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I have named many in the former part of this discourse, let me name 6 more now.
I have nam many in the former part of this discourse, let me name 6 more now.
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1. One is, a thinking this yoke of Christ too strict and burdensome; this hinders many.
1. One is, a thinking this yoke of christ too strict and burdensome; this hinders many.
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But never any that took it up found it so: and they that never tryed can't judge of it.
But never any that took it up found it so: and they that never tried can't judge of it.
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This is a meer subtilty of Satan to mis-represent the ways of Christ, that we may perish in our prejudices.
This is a mere subtlety of Satan to misrepresent the ways of christ, that we may perish in our prejudices.
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He deters young ones with this conceit, that Christ is a hard Master, farewel all pleasure and comfort if once you take up this yoke, whereas the design of Christ is the pleasure and comfort of the soul.
He deters young ones with this conceit, that christ is a hard Master, farewell all pleasure and Comfort if once you take up this yoke, whereas the Design of christ is the pleasure and Comfort of the soul.
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His ways are ways of Pleasantness, and all his paths peace. Prov. 3.17. Are not the fruits of the Spirit more sweet and comfortable then the works of the Flesh? It is Satan that is the hard Master, that commands such unreasonable things:His ways Are ways of Pleasantness, and all his paths peace. Curae 3.17. are not the fruits of the Spirit more sweet and comfortable then the works of the Flesh? It is Satan that is the hard Master, that commands such unreasonable things:
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and then after all instead of a reward of your service, deprives you of your peace, your comfort, your innocence, the favour of God, the benefit of Christs blood, and the hope of Heaven.
and then After all instead of a reward of your service, deprives you of your peace, your Comfort, your innocence, the favour of God, the benefit of Christ blood, and the hope of Heaven.
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O did we but seriously believe a life to come, a glory to be revealed, we would think nothing much that might render us capable of that blessedness.
O did we but seriously believe a life to come, a glory to be revealed, we would think nothing much that might render us capable of that blessedness.
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What will not men do and suffer for a Crown, though but fading and transitory? It is storyed of Alexander, that he provided a Crown,
What will not men do and suffer for a Crown, though but fading and transitory? It is storied of Alexander, that he provided a Crown,
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and promised it to him that should at such a Feast drink most; and four (the Story sayes) drunk themselves dead to get the Crown.
and promised it to him that should At such a Feast drink most; and four (the Story Says) drunk themselves dead to get the Crown.
cc vvd pn31 p-acp pno31 cst vmd p-acp d dt n1 vvi ds; cc crd (dt n1 vvz) vvn px32 j pc-acp vvi dt n1.
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Shall men hazard Soul and Body for a poor fading Crown, and shall we think any thing hard for a Crown that fades not? They for a corruptible crown, we for an incorruptible.
Shall men hazard Soul and Body for a poor fading Crown, and shall we think any thing hard for a Crown that fades not? They for a corruptible crown, we for an incorruptible.
vmb n2 vvi n1 cc n1 p-acp dt j j-vvg n1, cc vmb pns12 vvi d n1 av-j p-acp dt n1 cst vvz xx? pns32 p-acp dt j n1, pns12 p-acp dt j.
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Don't think this yoke of Christ too strict therefore..2 Another hinderance is a worldly Spirit.
Don't think this yoke of christ too strict Therefore..2 another hindrance is a worldly Spirit.
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I tell you, of all persons the covetous are hardly perswaded to come to Christ. Many such do love to take up a Profession to cover and colour their sin,
I tell you, of all Persons the covetous Are hardly persuaded to come to christ. Many such do love to take up a Profession to cover and colour their since,
pns11 vvb pn22, pp-f d n2 dt j vbr av vvn pc-acp vvi p-acp np1. av-d d vdb vvi pc-acp vvi a-acp dt n1 pc-acp vvi cc vvi po32 n1,
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but not to take up Christs yoke, for then they must lay aside their sin.
but not to take up Christ yoke, for then they must lay aside their since.
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And if you look into Scripture you shall find that this one sin kept more from Christ then any other.
And if you look into Scripture you shall find that this one since kept more from christ then any other.
cc cs pn22 vvb p-acp n1 pn22 vmb vvi cst d crd n1 vvd av-dc p-acp np1 av d n-jn.
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What made the Gadarens weary of Christ among them, but the worldly interest? What made the Pharisees deride him and his Doctrine, but their covetousness? And what made those guests that were bidden to the wedding feast, to make light of it, but the farm, and the Merchandise, and the new marryed wife? And what made that hopeful young man to forsake Christ,
What made the Gadarenes weary of christ among them, but the worldly Interest? What made the Pharisees deride him and his Doctrine, but their covetousness? And what made those guests that were bidden to the wedding feast, to make Light of it, but the farm, and the Merchandise, and the new married wife? And what made that hopeful young man to forsake christ,
q-crq vvd dt np1 j pp-f np1 p-acp pno32, cc-acp dt j n1? q-crq vvd dt np1 vvi pno31 cc po31 n1, p-acp po32 n1? cc q-crq vvd d n2 cst vbdr vvn p-acp dt n1 n1, pc-acp vvi n1 pp-f pn31, p-acp dt n1, cc dt n1, cc dt av-j vvn n1? cc r-crq vvd cst j j n1 pc-acp vvi np1,
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and part, after such fair hopes given? it was this one thing.
and part, After such fair hope's given? it was this one thing.
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One thing thou lackest, sell that thou hast and give to the poor, and come and follow me. O you that are young; One thing thou Lackest, fell that thou hast and give to the poor, and come and follow me. Oh you that Are young;
crd n1 pns21 vv2, vvb cst pns21 vh2 cc vvi p-acp dt j, cc vvi cc vvb pno11. uh pn22 cst vbr j;
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I pray think of this young man, and don't do as he did. 3. The scandalous miscarriages of professors, and their unsuitable walking;
I pray think of this young man, and don't do as he did. 3. The scandalous miscarriages of professors, and their unsuitable walking;
pns11 vvb vvi pp-f d j n1, cc vdbx vdb c-acp pns31 vdd. crd dt j n2 pp-f n2, cc po32 j n-vvg;
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this hinders many, and hardens them against the ways of Christ.
this hinders many, and hardens them against the ways of christ.
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But this is unreasonable to judge of the Laws of Christ by the lives of men.
But this is unreasonable to judge of the Laws of christ by the lives of men.
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To condemn the rule because some swerve from it;
To condemn the Rule Because Some swerve from it;
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The question is, doth the law of Christ countenance this? doth it give the least indulgence to any one sin? no, it is holy, just and good.
The question is, does the law of christ countenance this? does it give the least indulgence to any one since? no, it is holy, just and good.
dt n1 vbz, vdz dt n1 pp-f np1 n1 d? vdz pn31 vvi dt ds n1 p-acp d crd n1? uh-dx, pn31 vbz j, j cc j.
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The way of Christ is holy, though all that profess it are not so. Gold is excellent, though all is not Gold that glisters. The Way of christ is holy, though all that profess it Are not so. Gold is excellent, though all is not Gold that glisters.
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You will not refuse to take Gold because it is sometimes counterfeited.
You will not refuse to take Gold Because it is sometime counterfeited.
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Because some Professors are proud and vain, others covetous and base, &c. therefore you will never go for Professors.
Because Some Professors Are proud and vain, Others covetous and base, etc. Therefore you will never go for Professors.
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Because you observe one Church-Member drunk, another deceitful in his dealing, &c. therefore you will never joyn to the Church.
Because you observe one Church-Member drunk, Another deceitful in his dealing, etc. Therefore you will never join to the Church.
p-acp pn22 vvb crd n1 vvn, j-jn j p-acp po31 n-vvg, av av pn22 vmb av-x vvi p-acp dt n1.
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O take heed of this, for you are to look to the rule, and to walk by that, Gal. 6.16. 4. Another hinderance is a presumption of finding mercy at any time. Indeed this hath undone many.
O take heed of this, for you Are to look to the Rule, and to walk by that, Gal. 6.16. 4. another hindrance is a presumption of finding mercy At any time. Indeed this hath undone many.
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And therefore let me tell you, mercy is in bringing you under Christs yoke; it is not to keep you from taking it up.
And Therefore let me tell you, mercy is in bringing you under Christ yoke; it is not to keep you from taking it up.
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If hope of mercy hereafter make you neglect the taking up Christs yoke for the present, you are undone by the hope of mercy.
If hope of mercy hereafter make you neglect the taking up Christ yoke for the present, you Are undone by the hope of mercy.
cs n1 pp-f n1 av vvi pn22 vvb dt vvg a-acp npg1 vvb p-acp dt j, pn22 vbr vvn p-acp dt n1 pp-f n1.
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5. Another hinderance is wicked companions. Oh how many have been undone by bad company!
5. another hindrance is wicked Sodales. O how many have been undone by bad company!
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many that have in youth had great convictions, made fair and hopeful beginnings, used to pray in secret,
many that have in youth had great convictions, made fair and hopeful beginnings, used to pray in secret,
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and read the Scriptures, and make conscience of the Lords day, by falling into wicked company have lost all.
and read the Scriptures, and make conscience of the lords day, by falling into wicked company have lost all.
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Their convictions are stifled, duties laid aside, God forgotten, his day profaned, and so their hopeful beginning like to come to a sad end.
Their convictions Are stifled, duties laid aside, God forgotten, his day profaned, and so their hopeful beginning like to come to a sad end.
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Whoever got good by bad company? Oh remember Peter, he would venture into the high Priests Hall,
Whoever god good by bad company? O Remember Peter, he would venture into the high Priests Hall,
r-crq vvd j p-acp j n1? uh vvb np1, pns31 vmd vvi p-acp dt j ng1 n1,
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and company with them, and what came of it? it ended in a denyal of Christ. Evil communication corrupts good manners. 1 Cor. 15.33.
and company with them, and what Come of it? it ended in a denial of christ. Evil communication corrupts good manners. 1 Cor. 15.33.
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And yet many young ones dare frolick it in all companies, drink, dance, revel, run to play houses,
And yet many young ones Dare frolic it in all companies, drink, dance, revel, run to play houses,
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and worse houses too, and yet dread no danger. O young ones! of all things take heed of bad company.
and Worse houses too, and yet dread no danger. Oh young ones! of all things take heed of bad company.
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Never such a generation of young sinners as in this day; that dare not only be drunk, and unclean, and swear;
Never such a generation of young Sinners as in this day; that Dare not only be drunk, and unclean, and swear;
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but dare scoff at Religion, make a mock at Godliness, laugh at Heaven and Hell, and in contempt of God dare him to damn them at every word.
but Dare scoff At Religion, make a mock At Godliness, laugh At Heaven and Hell, and in contempt of God Dare him to damn them At every word.
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And dare you be found a companion to such as these? O let me say to you as Moses did concerning Corah, and his wicked company, depart I pray you from the Tents of these wicked men,
And Dare you be found a Companion to such as these? O let me say to you as Moses did Concerning Corah, and his wicked company, depart I pray you from the Tents of these wicked men,
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and touch nothing of theirs, lest ye be consumed in their sins. Numb. 16.26. For Solomon sayes, the companion of fools shall be destroyed. Prov. 13.20.and touch nothing of theirs, lest you be consumed in their Sins. Numb. 16.26. For Solomon Says, the Companion of Fools shall be destroyed. Curae 13.20.
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Let me tell you, I never look to see you own Christ, nor the ways of Christ, till you resolvedly shake off your wicked companions,
Let me tell you, I never look to see you own christ, nor the ways of christ, till you resolvedly shake off your wicked Sodales,
vvb pno11 vvi pn22, pns11 av-x vvb pc-acp vvi pn22 d np1, ccx dt n2 pp-f np1, c-acp pn22 av-vvn vvi p-acp po22 j n2,
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and say as David did, Psal. 119.115. Depart from me ye evil doers, for I will keep the Commandments of my God.
and say as David did, Psalm 119.115. Depart from me the evil doers, for I will keep the commandments of my God.
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What sayes Solomon to his son, Prov. 1.10. My son, if sinners intice thee, consent thou not.
What Says Solomon to his son, Curae 1.10. My son, if Sinners entice thee, consent thou not.
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One will entice thee from a Sermon, to go to an Alehouse; another to a Brothel house;
One will entice thee from a Sermon, to go to an Alehouse; Another to a Brothel house;
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&c. consent not, touch no unclean thing, 2 Cor. 6.17. a man that had a running issue under the Law was unclean, and he that touched him was unclean. Lev. 15.7. Can a man touch pitch and not be defiled? wicked men are as infectious as the plague;
etc. consent not, touch no unclean thing, 2 Cor. 6.17. a man that had a running issue under the Law was unclean, and he that touched him was unclean. Lev. 15.7. Can a man touch pitch and not be defiled? wicked men Are as infectious as the plague;
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and therefore shun them as you would do one that hath a running soar. Resolve to forsake all that have forsaken God. Prov. 9.6. Forsake the foolish, and live.
and Therefore shun them as you would do one that hath a running soar. Resolve to forsake all that have forsaken God. Curae 9.6. Forsake the foolish, and live.
cc av vvb pno32 c-acp pn22 vmd vdi pi cst vhz dt j-vvg n1. vvb pc-acp vvi d cst vhb vvn np1. np1 crd. vvb dt j, cc vvi.
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6. Another hinderance, and the greatst of all, is the yoke of sin and lust. While your neck is under this yoke, you can never put on Christs;
6. another hindrance, and the greatest of all, is the yoke of since and lust. While your neck is under this yoke, you can never put on Christ;
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Christ and Lust are two such Masters that no man can ever serve both. If any one sin be indulged and spared, you can never be true to Christ.
christ and Lust Are two such Masters that no man can ever serve both. If any one since be indulged and spared, you can never be true to christ.
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You must be divorced from all sin, or you cannot be Marryed to Christ, therefore remove all hinderances to the duty.
You must be divorced from all since, or you cannot be Married to christ, Therefore remove all hindrances to the duty.
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Labour to be convinced of the absolute necessity of conversion. A true sight of the dreadful condition you are in by nature will discover this.
Labour to be convinced of the absolute necessity of conversion. A true sighed of the dreadful condition you Are in by nature will discover this.
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And what is that? you are by nature children of wrath, under the curse from the very womb;
And what is that? you Are by nature children of wrath, under the curse from the very womb;
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the guilt of all the sins that ever you committed lies upon you: you are the devils bondslaves;
the guilt of all the Sins that ever you committed lies upon you: you Are the Devils bondslaves;
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dead in sin, under the power of lust, alienated from the life of God. Hasting to destruction, there is but one step between you and Hell; dead in since, under the power of lust, alienated from the life of God. Hasting to destruction, there is but one step between you and Hell;
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you stand upon the brink of the bottomless pit: for whoever dies in an unconverted state shall assuredly perish:
you stand upon the brink of the bottomless pit: for whoever die in an unconverted state shall assuredly perish:
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the holy God hath said it, and will make it good.
the holy God hath said it, and will make it good.
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And is this a state to be rested in? where is the sinner that dares dye,
And is this a state to be rested in? where is the sinner that dares die,
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and appear before the Righteous God in this condition? therefore let this shew you the necessity of conversion.
and appear before the Righteous God in this condition? Therefore let this show you the necessity of conversion.
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Heartily accept of Jesus Christ as the Gospel tenders him. Here is the turning point of thy Salvation.
Heartily accept of jesus christ as the Gospel tenders him. Here is the turning point of thy Salvation.
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Christ in bowels of pity to thy undone case tenders himself, to thee as a universal remedy, to pardon, to purge, to renew, to sanctifie, to save Young ones!
christ in bowels of pity to thy undone case tenders himself, to thee as a universal remedy, to pardon, to purge, to renew, to sanctify, to save Young ones!
np1 p-acp n2 pp-f n1 p-acp po21 vvn n1 vvz px31, p-acp pno21 p-acp dt j n1, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi j pi2!
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have any of you a heart thus to accept of Christ? if so, you are happy for ever;
have any of you a heart thus to accept of christ? if so, you Are happy for ever;
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and all your sins and lusts, nay all the devils in hell can't hinder it. Let an intire resignation follow this acceptation.
and all your Sins and Lustiest, nay all the Devils in hell can't hinder it. Let an entire resignation follow this acceptation.
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Having thus received Christ, give thy self wholly up to Christ, resolving that Body, Soul and Spirit shall be the Lords,
Having thus received christ, give thy self wholly up to christ, resolving that Body, Soul and Spirit shall be the lords,
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so it is said of them, 2 Cor. 8.5. They gave themselves up to the Lord.
so it is said of them, 2 Cor. 8.5. They gave themselves up to the Lord.
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A hearty subjection must follow this resignation. No man can be fully resigned that is not intirely subject.
A hearty subjection must follow this resignation. No man can be Fully resigned that is not entirely Subject.
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Be sure therefore let Christ bear rule; let the government be upon his shoulders; let him give law to thy heart and life; thy affections and actions:
Be sure Therefore let christ bear Rule; let the government be upon his shoulders; let him give law to thy heart and life; thy affections and actions:
vbb j av vvb np1 vvi n1; vvb dt n1 vbb p-acp po31 n2; vvb pno31 vvi n1 p-acp po21 n1 cc n1; po21 n2 cc n2:
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do not part with some sins, and retain others;
do not part with Some Sins, and retain Others;
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this is to hold fast deceit, and to refuse to return. Do not obey Christ in this or that command, but in all;
this is to hold fast deceit, and to refuse to return. Do not obey christ in this or that command, but in all;
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you must take all or none. An imperfect obedience may be right and sincere, but a partial obedience cannot.
you must take all or none. an imperfect Obedience may be right and sincere, but a partial Obedience cannot.
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I pray remember this, the yoke of Christ is made up of every Commandment;
I pray Remember this, the yoke of christ is made up of every Commandment;
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not this or that, but every Commandment goes to the making up his yoke; and when you become willingly subject to all the commands of Christ,
not this or that, but every Commandment Goes to the making up his yoke; and when you become willingly Subject to all the commands of christ,
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then have you taken up the yoke of Christ. Lastly, this must be done without delay. The Text prompts to this.
then have you taken up the yoke of christ. Lastly, this must be done without Delay. The Text prompts to this.
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It is good for a man to bear the yoke in his youth. What sayes David? I made hast, and delay'd not to keep thy Commandments. Psal. 119.60.It is good for a man to bear the yoke in his youth. What Says David? I made haste, and delayed not to keep thy commandments. Psalm 119.60.
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As Christ said to Judas in another case. What thou doest do quickly. Consider 1. It is a business of life and death;
As christ said to Judas in Another case. What thou dost do quickly. Consider 1. It is a business of life and death;
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and what a foolish thing it is for a man to deliberate whether he shall be saved or damned, go to Heaven or Hell.
and what a foolish thing it is for a man to deliberate whither he shall be saved or damned, go to Heaven or Hell.
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2. By continuance in the ways of disobedience the heart is made more obstinate, as a path becomes the harder by frequent treading.
2. By Continuance in the ways of disobedience the heart is made more obstinate, as a path becomes the harder by frequent treading.
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Sin is of a hardening nature, Heb. 3.13.
since is of a hardening nature, Hebrew 3.13.
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So that if conversion to Christ be hard to day, it will be harder to morrow,
So that if conversion to christ be hard to day, it will be harder to morrow,
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and so every day adds to its difficulty, because the heart grows harder and harder. 3. You suffer great loss by delays.
and so every day adds to its difficulty, Because the heart grows harder and harder. 3. You suffer great loss by delays.
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What grace might you have gotten e're this had you begun betimes! what victories over sin, what experiences, what communion with God, what evidences for heaven.
What grace might you have got ever this had you begun betimes! what victories over since, what experiences, what communion with God, what evidences for heaven.
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4. There are special seasons of grace which are but for a limited time, and in complying with,
4. There Are special seasons of grace which Are but for a limited time, and in complying with,
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or slighting these, the happiness or misery of man is fixed.
or slighting these, the happiness or misery of man is fixed.
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Because to every purpose there is time and judgment, therefore the misery of man is great upon him. Because to every purpose there is time and judgement, Therefore the misery of man is great upon him.
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If your seasons of grace are lost, they are never to be redeem'd. If your seasons of grace Are lost, they Are never to be redeemed.
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Now I pray consider, in what part of life is it most probable that (in the wisdom of God) these are placed? in youth,
Now I pray Consider, in what part of life is it most probable that (in the Wisdom of God) these Are placed? in youth,
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or in old age? Can you think that God would chose the infirmities and dotages of life for his service, rather then the strength and vigour of your days and affections.
or in old age? Can you think that God would chosen the infirmities and dotages of life for his service, rather then the strength and vigour of your days and affections.
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5. The slighting of your special seasons is the way to lose them. Luk. 19.42. Gen. 6.3. These three years I come looking for fruit and find none.
5. The slighting of your special seasons is the Way to loose them. Luk. 19.42. Gen. 6.3. These three Years I come looking for fruit and find none.
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And what follows? cut it down, why cumbers it the ground. Luk. 13.7. Three years they had injoy'd Christs ministry, and yet brought forth no fruit,
And what follows? Cut it down, why cumbers it the ground. Luk. 13.7. Three Years they had enjoyed Christ Ministry, and yet brought forth no fruit,
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and therefore Christ casts them off. O sirs!
and Therefore christ Cast them off. O Sirs!
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how many years hath Christ been calling of you, and waiting for fruit, why stand ye all the day idle? Remember the foolish Virgins,
how many Years hath christ been calling of you, and waiting for fruit, why stand you all the day idle? remember the foolish Virgins,
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and tremble, and get Oyl while the Market is open. 6. Thou dost not know how near thy day of account may be.
and tremble, and get Oil while the Market is open. 6. Thou dost not know how near thy day of account may be.
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It is many times nearest, when we think it is farthest off.
It is many times nearest, when we think it is farthest off.
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We are many times most secure, when we are least safe. When they shall say peace and safety,
We Are many times most secure, when we Are least safe. When they shall say peace and safety,
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then sudden destruction, &c. My Lord delays his coming, said the wicked servant, Mat. 24.48.then sudden destruction, etc. My Lord delays his coming, said the wicked servant, Mathew 24.48.
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And what follows? The Lord of that servant shall come in a day that he looks not for him,
And what follows? The Lord of that servant shall come in a day that he looks not for him,
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and in an hour that he is not aware of. and in an hour that he is not aware of.
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Little did the old world think of a flood so nigh when they gave themselves to sensuality.
Little did the old world think of a flood so High when they gave themselves to sensuality.
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Or Sodom of fire from Heaven when they burn'd in their lusts. So shall it be when the son of man comes. Luk. 17.30. Lastly, Consider this;
Or Sodom of fire from Heaven when they burned in their Lustiest. So shall it be when the son of man comes. Luk. 17.30. Lastly, Consider this;
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If any of you that have heard these Sermons of taking up Christs yoke betimes, shall dare yet to live in the neglect of this duty;
If any of you that have herd these Sermons of taking up Christ yoke betimes, shall Dare yet to live in the neglect of this duty;
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This word that I have spoken to you in the name of the Lord, and this call that God hath made to you by me, will be a dreadful witness against such refusers in the last day,
This word that I have spoken to you in the name of the Lord, and this call that God hath made to you by me, will be a dreadful witness against such refusers in the last day,
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and that which I have intended for your conversion will turn to your destruction and damnation. But God forbid:
and that which I have intended for your conversion will turn to your destruction and damnation. But God forbid:
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what shall I run in vain, and labour in vain? nay shall the Lord Christ call in vain,
what shall I run in vain, and labour in vain? nay shall the Lord christ call in vain,
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and his Blessed Spirit strive with you in vain. Therefore I beseech you lay things to heart, and let me know what you intend;
and his Blessed Spirit strive with you in vain. Therefore I beseech you lay things to heart, and let me know what you intend;
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Will you at last be prevail'd with to submit to Christ, and take up his yoke forthwith, without any more delay? if not, let me tell you God will look upon you from this day as wilful refusers of his grace and love;
Will you At last be prevailed with to submit to christ, and take up his yoke forthwith, without any more Delay? if not, let me tell you God will look upon you from this day as wilful refusers of his grace and love;
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and it shall be more tolerable for Sodom and Gomorrah, then for you.
and it shall be more tolerable for Sodom and Gomorrah, then for you.
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But if you have a heart now to accept of Christ, to be resigned to him,
But if you have a heart now to accept of christ, to be resigned to him,
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and to take up his yoke without any more delay, you have done your work, you have saved your souls.
and to take up his yoke without any more Delay, you have done your work, you have saved your Souls.
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Now God is yours, Christ is yours, Peace, Life, Salvation, all the good of the Covenant, all the glory of Heaven is yours,
Now God is yours, christ is yours, Peace, Life, Salvation, all the good of the Covenant, all the glory of Heaven is yours,
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and therefore you are blessed and happy for ever. For as your present choice is, such shall your Eternal Condition be.
and Therefore you Are blessed and happy for ever. For as your present choice is, such shall your Eternal Condition be.
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The Lord perswade sinners to know the things of their peace, before they are hid from their eyes. FINIS.
The Lord persuade Sinners to know the things of their peace, before they Are hid from their eyes. FINIS.
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