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THE CHVRCHES MARRIAGE.
THE CHURCHES MARRIAGE.
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EPHES. 5. 32. This is a great mystery, but I speake concerning Christ and concerning the Church.EPHESIANS. 5. 32. This is a great mystery, but I speak Concerning christ and Concerning the Church.
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THE poynt out of these words is this, that, There is a match between Christ and the Church: and consequently, betweene Christ and every particular man that is a member of the true body of Christ;
THE point out of these words is this, that, There is a match between christ and the Church: and consequently, between christ and every particular man that is a member of the true body of christ;
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this is the great Mystery the Apostle tells us of in this place.
this is the great Mystery the Apostle tells us of in this place.
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To open which, let us consider wherein this match consisteth, what similitude it hath with the ordinary marriage which is betweene a man and his wife here upon earth, it consisteth in these five things.
To open which, let us Consider wherein this match Consisteth, what similitude it hath with the ordinary marriage which is between a man and his wife Here upon earth, it Consisteth in these five things.
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First, as in marriage there must bee consent of the parents, so here, the Father hath given his Sonne to us,
First, as in marriage there must be consent of the Parents, so Here, the Father hath given his Son to us,
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and likewise hee hath given us to the Sonne;
and likewise he hath given us to the Son;
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wherein wee are to consider the great mercy of God, that hee would bestow his owne Sonne upon us, which is the reason why the Apostle saith in Ephes. 1. Blessed be God,
wherein we Are to Consider the great mercy of God, that he would bestow his own Son upon us, which is the reason why the Apostle Says in Ephesians 1. Blessed be God,
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even the Father of our Lord Iesus Christ, that hath blessed us with all spirituall blessings in heavenly things in Christ, that is, that hath given us his owne Sonne, even the Father of our Lord Iesus christ, that hath blessed us with all spiritual blessings in heavenly things in christ, that is, that hath given us his own Son,
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and with him all things else, and Him likewise for us, when we were cast away men.
and with him all things Else, and Him likewise for us, when we were cast away men.
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That thus he should give us to his Son, and match us with him, that is the first thing.
That thus he should give us to his Son, and match us with him, that is the First thing.
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The second thing in marriage, is the mutuall consent of the parties themselves that are to match together, wherein wee are in the first place to consider, the consent of the Sonne, the Husband, because wee know that the man is the suitor, hee begins,
The second thing in marriage, is the mutual consent of the parties themselves that Are to match together, wherein we Are in the First place to Consider, the consent of the Son, the Husband, Because we know that the man is the suitor, he begins,
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and if hee had not, who could have knowne the minde of the LORD IESUS, that he would match so lowe, that hee would match with sinfull dust and ashes,
and if he had not, who could have known the mind of the LORD IESUS, that he would match so low, that he would match with sinful dust and Ashes,
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except himselfe had declared it, his Church seekes not first to him, not because modesty forbids it,
except himself had declared it, his Church seeks not First to him, not Because modesty forbids it,
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but because shee knew no such thing, that there was such an Husband for her;
but Because she knew no such thing, that there was such an Husband for her;
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shee indeed had most neede to seeke, because shee stood in neede of such an Husband, Christ matches with her, not for any neede he had of a wife,
she indeed had most need to seek, Because she stood in need of such an Husband, christ Matches with her, not for any need he had of a wife,
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but onely for the neede his wife had of him.
but only for the need his wife had of him.
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Now his Father from eternity had ordained this Wife for his Sonne, and therefore hee must have her, and he could have no other.
Now his Father from eternity had ordained this Wife for his Son, and Therefore he must have her, and he could have no other.
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Therefore, first see if the Sonne bee willing, for this hee hath declared it plainely in his Word.
Therefore, First see if the Son be willing, for this he hath declared it plainly in his Word.
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Wee are Ambassadors, saith the Apostle, 2 Cor. 5. beseeching you in Christs stead, to bee reconciled to God, and in Matth. 22. you see all were invited to the Marriage, and all those speeches; we Are ambassadors, Says the Apostle, 2 Cor. 5. beseeching you in Christ stead, to be reconciled to God, and in Matthew 22. you see all were invited to the Marriage, and all those Speeches;
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Goe preach the Gospell to every creature under heaven, and Come unto me all ye that are weary and heavy laden: Go preach the Gospel to every creature under heaven, and Come unto me all you that Are weary and heavy laden:
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and that in Revel. 22. Let whosoever will come; this I say, declares the consent of the Sonne that he is willing.
and that in Revel. 22. Let whosoever will come; this I say, declares the consent of the Son that he is willing.
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Now, secondly for our consent, wee have that wrought by the holy Ghost, by a double worke.
Now, secondly for our consent, we have that wrought by the holy Ghost, by a double work.
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One is a worke of the holy Ghost, discovering to us the thraldome, and bondage, the death and danger wherein wee are,
One is a work of the holy Ghost, discovering to us the thraldom, and bondage, the death and danger wherein we Are,
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and also discovering to us our owne sinfulnesse, which is necessary, because a man is ready to bee conceited of himselfe,
and also discovering to us our own sinfulness, which is necessary, Because a man is ready to be conceited of himself,
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and so is somewhat coy, and unwilling to yeeld to the suit of Christ, but when the holy Ghost hath shewed a man what hee is, that he is such a one as hee never thought himselfe to be, he then begins to think, that hee is unworthy that the Lord should vouchsafe him so much favour;
and so is somewhat coy, and unwilling to yield to the suit of christ, but when the holy Ghost hath showed a man what he is, that he is such a one as he never Thought himself to be, he then begins to think, that he is unworthy that the Lord should vouchsafe him so much favour;
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he is ready to say as Abigail said to David, when she was spoken to, to bee his wife, Lord what am I, that thou shouldest so far respect mee? Let thy handmaid wash the feete of my Lords servants, I am worthy of no better office;
he is ready to say as Abigail said to David, when she was spoken to, to be his wife, Lord what am I, that thou Shouldst so Far respect me? Let thy handmaid wash the feet of my lords Servants, I am worthy of no better office;
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I say, this is one worke of the holy Ghost, thus to prepare us to this match.
I say, this is one work of the holy Ghost, thus to prepare us to this match.
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The other is to present Christ unto us, and to fit him above all the world for us in our apprehensions, which is done by the work of the holy Ghost manifesting Christ, and his beauty;
The other is to present christ unto us, and to fit him above all the world for us in our apprehensions, which is done by the work of the holy Ghost manifesting christ, and his beauty;
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when Christ comes to joyne our love, hee is faine to use his skill to joyne us:
when christ comes to join our love, he is feign to use his skill to join us:
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and all that wee can doe to set him at, is nothing, except the holy Ghost shew you Iesus Christ,
and all that we can do to Set him At, is nothing, except the holy Ghost show you Iesus christ,
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and except withall, hee make a secret impression upon the heart, except there bee a secret instinct wrought in us, causing us to long after Christ, we shall never bring our hearts to consent to this Marriage.
and except withal, he make a secret impression upon the heart, except there be a secret instinct wrought in us, causing us to long After christ, we shall never bring our hearts to consent to this Marriage.
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Now therefore, as there goes a secret vertue from the Load-stone, that makes a secret impression upon the iron,
Now Therefore, as there Goes a secret virtue from the Loadstone, that makes a secret impression upon the iron,
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and when that is done, the iron rests not, but drawes neare to the Loade-stone,
and when that is done, the iron rests not, but draws near to the Loadstone,
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so the holy Ghost that is sent from the Father, makes an impression upon our spirits, that wee have no rest till wee obtaine Christ.
so the holy Ghost that is sent from the Father, makes an impression upon our spirits, that we have no rest till we obtain christ.
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This is called in Scripture, a Drawing to Christ; None comes to me except the Father draw him, that is,
This is called in Scripture, a Drawing to christ; None comes to me except the Father draw him, that is,
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except the Father worke powerfully upon him, and make him willing to come:
except the Father work powerfully upon him, and make him willing to come:
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for that is the meaning of drawing, when the Lord turnes as it were the will of a Lion, makes him a Lamb, when he gives another will.
for that is the meaning of drawing, when the Lord turns as it were the will of a lion, makes him a Lamb, when he gives Another will.
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This consent must not bee mentall onely, kept within the breast, but there must bee an expression of this consent,
This consent must not be mental only, kept within the breast, but there must be an expression of this consent,
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and it is in a mutuall covenant;
and it is in a mutual Covenant;
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so then the third thing is the Covenant betweene Christ and us, which is an everlasting covenant on both sides,
so then the third thing is the Covenant between christ and us, which is an everlasting Covenant on both sides,
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an everlasting covenant on Christs part to bee ours, to bestow himselfe on us and all that is his,
an everlasting Covenant on Christ part to be ours, to bestow himself on us and all that is his,
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whether salvation, remission of sinnes, sanctification, glory, his death, obedience, all hee did or is, all is ours:
whither salvation, remission of Sins, sanctification, glory, his death, Obedience, all he did or is, all is ours:
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and againe, a covenant on our part, to give up our selves to him, and this for ever, and all that is ours:
and again, a Covenant on our part, to give up our selves to him, and this for ever, and all that is ours:
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as our sinnes are made his, so all the good wee receive from him, wee promise to imploy to his service.
as our Sins Are made his, so all the good we receive from him, we promise to employ to his service.
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Now, this is but as the Espousals.
Now, this is but as the Espousals.
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The fourth is that union that followes upon this, and the solemne celebration of the Marriage which is done in Baptisme,
The fourth is that Union that follows upon this, and the solemn celebration of the Marriage which is done in Baptism,
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when you were asked this question, even as it is in ordinary marriage, Will you have this man to your wedded husband, will you take him for better and for worse, will you bee content to renounce all others and to bee alone to him, to serve and obey him? so in Baptisme it was ask't:
when you were asked this question, even as it is in ordinary marriage, Will you have this man to your wedded husband, will you take him for better and for Worse, will you be content to renounce all Others and to be alone to him, to serve and obey him? so in Baptism it was asked:
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Will you bee content to deny ungodlinesse, and worldly lusts, to renounce the world, the flesh and the Devill? &c. When men were of riper yeeres and converted, this was answered to by word of mouth from the party himselfe,
Will you be content to deny ungodliness, and worldly Lustiest, to renounce the world, the Flesh and the devil? etc. When men were of riper Years and converted, this was answered to by word of Mouth from the party himself,
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and now when you are baptized young, it is even as it is in marriages which are made when the parties are under-age, which when they come to age they use not to disavow,
and now when you Are baptised young, it is even as it is in marriages which Are made when the parties Are underage, which when they come to age they use not to disavow,
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but are obliged to confirme it: of that force is Baptisme unto us.
but Are obliged to confirm it: of that force is Baptism unto us.
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This I say, is the solemnizing as it were of the nuptials betweene Christ and us,
This I say, is the solemnizing as it were of the nuptials between christ and us,
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when we are baptized into his Name, when wee leave the former name that wee had before;
when we Are baptised into his Name, when we leave the former name that we had before;
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as a wife doth, wee forsake father and mother and cleave to him, so that a man is no more sui juris, but is given up to this Husband, to live after his will, to bee subject to him in all things,
as a wife does, we forsake father and mother and cleave to him, so that a man is no more sui Juris, but is given up to this Husband, to live After his will, to be Subject to him in all things,
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and take him even as hee taketh us;
and take him even as he Takes us;
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hee takes us to keepe us in sickenesse and in health, not to cast us off, notwithstanding our insirmities,
he Takes us to keep us in sickness and in health, not to cast us off, notwithstanding our Infirmities,
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but to keepe to us and communicate himselfe alone to us, and not to reprobate men cast off;
but to keep to us and communicate himself alone to us, and not to Reprobate men cast off;
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so we take him with all crosses and afflictions, that attend the profession of him, to follow him through thicke and thinne,
so we take him with all Crosses and afflictions, that attend the profession of him, to follow him through thick and thin,
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as well in adversity as in prosperity, to keepe the soule chaste to him, and not to prostitute it to any lust or any creature.
as well in adversity as in Prosperity, to keep the soul chaste to him, and not to prostitute it to any lust or any creature.
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The last, is the consequents of this Marriage and union, wee have part in his goods, whatsoever is his, is ours,
The last, is the consequents of this Marriage and Union, we have part in his goods, whatsoever is his, is ours,
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and ours is made his, our debts are made his, and againe, all his honours and riches,
and ours is made his, our debts Are made his, and again, all his honours and riches,
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and priviledges are made ours, there is an union betweene the parties, My beloved is mine, and I am his, and then we have interest in all that is his.
and privileges Are made ours, there is an Union between the parties, My Beloved is mine, and I am his, and then we have Interest in all that is his.
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Wee come now to apply this, and make some use of it.
we come now to apply this, and make Some use of it.
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First, if there be such a match, betweene Christ and every beleever, so that no man is partaker of any thing that is Christs, except hee hath him first;
First, if there be such a match, between christ and every believer, so that no man is partaker of any thing that is Christ, except he hath him First;
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then take heede of applying the benefits of Christ preposterously to thy selfe, for except thou have him first, it is but a vaine conceit to thinke any thing of his belongs to thee, to thinke of remission of sinnes and adoption,
then take heed of applying the benefits of christ preposterously to thy self, for except thou have him First, it is but a vain conceit to think any thing of his belongs to thee, to think of remission of Sins and adoption,
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and all the priviledges, and to apply them to thy selfe, and to thinke when thou art but once perswaded of it, to thinke so, that they are presently thine, I say, this is but a meare dreame and conceit,
and all the privileges, and to apply them to thy self, and to think when thou art but once persuaded of it, to think so, that they Are presently thine, I say, this is but a mere dream and conceit,
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except thou bee married to Christ, that thou have the Lord himselfe, thou hast nothing to doe with any thing that is his, Hee that hath the Sonne hath life, and all things pertaining to life and Godlinesse,
except thou be married to christ, that thou have the Lord himself, thou hast nothing to do with any thing that is his, He that hath the Son hath life, and all things pertaining to life and Godliness,
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but hee that hath not the Sonne, hath nothing, neither life, nor any thing else.
but he that hath not the Son, hath nothing, neither life, nor any thing Else.
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Therefore that you bee not deceived, you must looke on this as the ground of all your comfort:
Therefore that you be not deceived, you must look on this as the ground of all your Comfort:
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am I married to Christ? Is the match made betweene me and him? if it bee not, know that whatsoever thou thinkest of forgivenesse of sinnes, of any blessing, spirituall or temporall that it is thine, thou dost but deceive thy selfe therein with vaine words, it is not thy perswasion, that makes the match, this is a poynt of great weight,
am I married to christ? Is the match made between me and him? if it be not, know that whatsoever thou Thinkest of forgiveness of Sins, of any blessing, spiritual or temporal that it is thine, thou dost but deceive thy self therein with vain words, it is not thy persuasion, that makes the match, this is a point of great weight,
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therefore examine thy selfe strictly herein. You will say, how shall I know it? I answer, you shall know it by this.
Therefore examine thy self strictly herein. You will say, how shall I know it? I answer, you shall know it by this.
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First, consider whether thou have the consent of the Sonne:
First, Consider whither thou have the consent of the Son:
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for that is the first thing, as was said, thou must consider, whether the Sonne have given his consent our no:
for that is the First thing, as was said, thou must Consider, whither the Son have given his consent our no:
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Now it is true that in the word he hath declared his consent, but doest thou beleeve that? hast thou applied this word to thy selfe? there are two things which beare record with the Sonne that he is willing to match with us,
Now it is true that in the word he hath declared his consent, but dost thou believe that? hast thou applied this word to thy self? there Are two things which bear record with the Son that he is willing to match with us,
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and that is the Word and the Spirit:
and that is the Word and the Spirit:
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and consider if both have come home to thy heart yea or no, to testifie this.
and Consider if both have come home to thy heart yea or no, to testify this.
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First, I say, Christ hee hath declared his will to match with us in his Word:
First, I say, christ he hath declared his will to match with us in his Word:
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for though there be no particular promise to Iohn or Thomas, or to any particular man, to say Christ is willing to marry thee,
for though there be no particular promise to John or Thomas, or to any particular man, to say christ is willing to marry thee,
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yet there is the generall that includes the particular, as wee finde the substance of this generall, All that receive him shall bee saved;
yet there is the general that includes the particular, as we find the substance of this general, All that receive him shall be saved;
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then sayes the Soule, but I am one that am contained under this generall, this generall speakes to mee as well,
then Says the Soul, but I am one that am contained under this general, this general speaks to me as well,
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and that as surely and as certainely, as if a Messenger were sent from heaven to assure me that the Son is willing to match with mee,
and that as surely and as Certainly, as if a Messenger were sent from heaven to assure me that the Son is willing to match with me,
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for thou must looke what ground thy faith hath had, whether thou didst finde such a word as this,
for thou must look what ground thy faith hath had, whither thou didst find such a word as this,
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and whether thou canst apply it to thy selfe, and hast laid hold upon it,
and whither thou Canst apply it to thy self, and hast laid hold upon it,
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and by resting on it, hast put thy seale to it, that God is true in such a speech as this:
and by resting on it, hast put thy seal to it, that God is true in such a speech as this:
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For you must know my beloved, that Faith must have a word, that is the proper object of Faith,
For you must know my Beloved, that Faith must have a word, that is the proper Object of Faith,
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for if Faith had nothing else for its object but a perswasion, or fancy of our owne, faith were but a weake thing,
for if Faith had nothing Else for its Object but a persuasion, or fancy of our own, faith were but a weak thing,
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for it would alter according to the object and ground upon which it is pitched:
for it would altar according to the Object and ground upon which it is pitched:
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now a mans owne opinion it is changeable, and mutable, but therfore we are said to be rooted and grounded in faith because it hath a sure foundation, there is a rocke for faith to bee built on, which the gates of Hell cannot prevaile against:
now a men own opinion it is changeable, and mutable, but Therefore we Are said to be rooted and grounded in faith Because it hath a sure Foundation, there is a rock for faith to be built on, which the gates of Hell cannot prevail against:
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now the rock upon which faith is built, it is the Word of God, so that that faith, whereby thou beleevest thou art justified, that thou art grafted into Christ, that thou art matched with him, that he is become thy Husband, I say even that faith of thine must have a Word of God to be grounded upon, thou must finde something in the Word that must testifie to thee that Christ is willing to match with thee,
now the rock upon which faith is built, it is the Word of God, so that that faith, whereby thou Believest thou art justified, that thou art grafted into christ, that thou art matched with him, that he is become thy Husband, I say even that faith of thine must have a Word of God to be grounded upon, thou must find something in the Word that must testify to thee that christ is willing to match with thee,
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for you know there is no match without mutuall consent, and therefore the first thing when thou commest to bee married to him, is to know that there is such a match,
for you know there is no match without mutual consent, and Therefore the First thing when thou Comest to be married to him, is to know that there is such a match,
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and that the Sonne is willing to match with thee.
and that the Son is willing to match with thee.
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Now how should any man in the world know that, except he declare himselfe? and how canst thou know hee hath declared it,
Now how should any man in the world know that, except he declare himself? and how Canst thou know he hath declared it,
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but from some word, from somewhat that he hath revealed in the Scripture, to which all those places that I named before doe serve, Goe preach the Gospell to every creature under heaven,
but from Some word, from somewhat that he hath revealed in the Scripture, to which all those places that I nam before do serve, Go preach the Gospel to every creature under heaven,
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and Come unto mee all yee that are weary and heavy laden, &c. and wee are Ambassadors beseeching you to bee reconciled.
and Come unto me all ye that Are weary and heavy laden, etc. and we Are ambassadors beseeching you to be reconciled.
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These and the like are the sure Word of God upon which thy faith must bee grounded,
These and the like Are the sure Word of God upon which thy faith must be grounded,
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so that thou commest to say thus to thy selfe, well, whatsoever come of it, I am sure there is a corner stone, on which whosoever is built, shall not be ashamed nor deceived, I am sure of it from a word that the Lord hath confirmed with a seale,
so that thou Comest to say thus to thy self, well, whatsoever come of it, I am sure there is a corner stone, on which whosoever is built, shall not be ashamed nor deceived, I am sure of it from a word that the Lord hath confirmed with a seal,
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and with an oath, and therefore I rest upon it.
and with an oath, and Therefore I rest upon it.
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And it is not a bare word, that Christ hath given to assure us of this, which is a signe it is a hard thing for us to beleeve it, it is no easie thing,
And it is not a bore word, that christ hath given to assure us of this, which is a Signen it is a hard thing for us to believe it, it is no easy thing,
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for there is added to the word a seale, and it is confirmed with an oath,
for there is added to the word a seal, and it is confirmed with an oath,
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so then that is the first thing thou art to consider, whether thy faith hath beene pitcht upon som such word,
so then that is the First thing thou art to Consider, whither thy faith hath been pitched upon Some such word,
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and whether thou hast applied that word to thy selfe or no.
and whither thou hast applied that word to thy self or no.
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In the next place beside this word, there is a witnesse from the spirit, there is a wondrous worke of the Holy Ghost, which saith to a mans heart, bee of good comfort, feare not, I am thy salvation.
In the next place beside this word, there is a witness from the Spirit, there is a wondrous work of the Holy Ghost, which Says to a men heart, be of good Comfort, Fear not, I am thy salvation.
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If you say to me what needs the witnesse of the spirit? is not the Word enough? if Christ declare himselfe so farre that in plaine tearmes he is willing to match with us, what need the speciall witnesse of the Holy Ghost?
If you say to me what needs the witness of the Spirit? is not the Word enough? if christ declare himself so Far that in plain terms he is willing to match with us, what need the special witness of the Holy Ghost?
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I answer, there is very great neede of it, because the Word of it selfe is not able to comfort,
I answer, there is very great need of it, Because the Word of it self is not able to Comfort,
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and quicken and releeve us, it is not able to beget in us peace, and joy,
and quicken and relieve us, it is not able to beget in us peace, and joy,
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and righteousnesse, but it is even like a dead letter, it is a cold dead thing, able to doe nothing with the heart of man without the Spirit, this we finde by experience, the clearest arguments,
and righteousness, but it is even like a dead Letter, it is a cold dead thing, able to do nothing with the heart of man without the Spirit, this we find by experience, the Clearest Arguments,
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and the most comfortable that the Scripture useth to comfort a man in distresse that hath his Conscience troubled with the apprehension of his sin,
and the most comfortable that the Scripture uses to Comfort a man in distress that hath his Conscience troubled with the apprehension of his since,
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and of Gods wrath, they are all nothing till it please God to send his owne Spirit to beare witnes to a mans spirit.
and of God's wrath, they Are all nothing till it please God to send his own Spirit to bear witness to a men Spirit.
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You will say, what is this witnesse of the Spirit?
You will say, what is this witness of the Spirit?
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I answer, it is a certaine divine expression of Christ to the soule, whereby a man is secretly assured without any argument or reason, that hee is his salvation:
I answer, it is a certain divine expression of christ to the soul, whereby a man is secretly assured without any argument or reason, that he is his salvation:
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for you must know, that there are indeede two things besides that confirme this truth to us, that is, the ground wee have in the Word,
for you must know, that there Are indeed two things beside that confirm this truth to us, that is, the ground we have in the Word,
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and the effects and fruits of sanctification, but both these doe it by way of argument;
and the effects and fruits of sanctification, but both these do it by Way of argument;
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for when a man argueth thus, I see this generall proposition, All that believe shall bee saved, but I am one that believe,
for when a man argue thus, I see this general proposition, All that believe shall be saved, but I am one that believe,
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therefore I am one that am contained under the generall pardon; this I say, is by way of argument.
Therefore I am one that am contained under the general pardon; this I say, is by Way of argument.
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So againe, I finde in my selfe the fruits and effects of sanctification, and I am sure none are sanctified,
So again, I find in my self the fruits and effects of sanctification, and I am sure none Are sanctified,
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but they are also justified, and they have received the Spirit of Christ, therefore I know I am one that belongs to him, all this is but the witnesse of our owne spirits,
but they Are also justified, and they have received the Spirit of christ, Therefore I know I am one that belongs to him, all this is but the witness of our own spirits,
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for these are but collections, that our owne spirits gather as a conclusion from the premisses;
for these Are but collections, that our own spirits gather as a conclusion from the premises;
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but now the witnesse of the Spirit, the witnesse of the holy Ghost, it is a distinct thing from this,
but now the witness of the Spirit, the witness of the holy Ghost, it is a distinct thing from this,
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therefore Rom. 8. 16. it is said, to witnesse together with our spirits, and therefore is a distinct witnesse from our spirits, that indeede witnesseth the same things,
Therefore Rom. 8. 16. it is said, to witness together with our spirits, and Therefore is a distinct witness from our spirits, that indeed Witnesseth the same things,
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but the witnesse is distinct from that of our owne spirit, and that is without any argument or reason at all, being a secret manifestation made to the soule, whereby wee are comforted and assured, that our sinnes are forgiven,
but the witness is distinct from that of our own Spirit, and that is without any argument or reason At all, being a secret manifestation made to the soul, whereby we Are comforted and assured, that our Sins Are forgiven,
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and that Christ is willing to match with us.
and that christ is willing to match with us.
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Now consider if thou wouldest know whether thou bee one that is matched with Iesus Christ,
Now Consider if thou Wouldst know whither thou be one that is matched with Iesus christ,
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whether thou have this double witnesse or no, of the Word and of the Spirit. You will say, hath every one this secret testimony?
whither thou have this double witness or no, of the Word and of the Spirit. You will say, hath every one this secret testimony?
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I answer, that every one hath it in some degree, more or lesse, for that same in Rom. 8. 16. The Spirit witnesseth with our spirits, is a generall proposition, it concernes all beleevers,
I answer, that every one hath it in Some degree, more or less, for that same in Rom. 8. 16. The Spirit Witnesseth with our spirits, is a general proposition, it concerns all believers,
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even with every mans spirit, the Holy Ghost beares witnesse, but then wee must take the words in the right sense;
even with every men Spirit, the Holy Ghost bears witness, but then we must take the words in the right sense;
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It is true, in some the Spirit speakes more evidently and audibly, with joy unspeakeable and glorious, the flashes of comfort are much more bright and glorious to some then to others,
It is true, in Some the Spirit speaks more evidently and audibly, with joy unspeakable and glorious, the flashes of Comfort Are much more bright and glorious to Some then to Others,
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and such speciall witnesses of the HOLY GHOST are very rare, and dispensed to us for some speciall purposes, commonly after some great humilitation or prayer,
and such special Witnesses of the HOLY GHOST Are very rare, and dispensed to us for Some special Purposes, commonly After Some great Humiliation or prayer,
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or to prepare us for some great enterprize, or some speciall conflict, they are even as the apparitions to Abraham, and Iacob, and Paul, were, Acts 23. 11. Be of good courage Paul, thou must beare witnesse of mee at Rome, &c. so when he was at Corinth, Paul bee of good comfort; I am with thee.
or to prepare us for Some great enterprise, or Some special conflict, they Are even as the apparitions to Abraham, and Iacob, and Paul, were, Acts 23. 11. Be of good courage Paul, thou must bear witness of me At Room, etc. so when he was At Corinth, Paul be of good Comfort; I am with thee.
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Acts 18. 9. All these were on speciall occasions:Acts 18. 9. All these were on special occasions:
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so I say there are some speciall witnesses of the HOLY GHOST, when the HOLY GHOST speakes evidently,
so I say there Are Some special Witnesses of the HOLY GHOST, when the HOLY GHOST speaks evidently,
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and these are dispensed to us according to the good pleasure of God, and commonly it is added for some speciall purpose:
and these Are dispensed to us according to the good pleasure of God, and commonly it is added for Some special purpose:
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now I say, not that every one hath this kinde of testimony, but every one hath so much witnesse from the HOLY GHOST as doth uphold his spirit, that Christ is willing to match with him, that hee hath or may have interest in him,
now I say, not that every one hath this kind of testimony, but every one hath so much witness from the HOLY GHOST as does uphold his Spirit, that christ is willing to match with him, that he hath or may have Interest in him,
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and in all the priviledges of his death;
and in all the privileges of his death;
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this I say, every one hath more or lesse, although those speciall degrees of the evident speaking of the Holy Ghost, are dispensed but to some,
this I say, every one hath more or less, although those special Degrees of the evident speaking of the Holy Ghost, Are dispensed but to Some,
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and to those that have it, but for a speciall time: this is the first thing.
and to those that have it, but for a special time: this is the First thing.
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The second thing thou art to enquire into (if thou wovldest know if there bee any such match, betweene Christ Iesus and thee,) what thy owne consent hath beene and is, which herein is not in words onely,
The second thing thou art to inquire into (if thou Wouldst know if there be any such match, between christ Iesus and thee,) what thy own consent hath been and is, which herein is not in words only,
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but is given then, when they heart and affections doe, or can make this answer, that thou art willing to match with the Lord Iesus,
but is given then, when they heart and affections do, or can make this answer, that thou art willing to match with the Lord Iesus,
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and this I give as a signe to examine thy heart by;
and this I give as a Signen to examine thy heart by;
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for it is not in the power of any man living to bring his heart to this consent,
for it is not in the power of any man living to bring his heart to this consent,
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nor is any creature able to doe it, you may as well bring fire and water to agree together,
nor is any creature able to do it, you may as well bring fire and water to agree together,
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as to bring the heart of a naturall man to be willing to match with the Lord,
as to bring the heart of a natural man to be willing to match with the Lord,
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but it is a speciall worke of the holy Ghost that must mould the spirit a new,
but it is a special work of the holy Ghost that must mould the Spirit a new,
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and breake all in pieces, and cast thee into a new frame, that must make thee willing to come into so neare a Communion with the LORD IESUS,
and break all in Pieces, and cast thee into a new frame, that must make thee willing to come into so near a Communion with the LORD IESUS,
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for our spirits are quite contrary to it.
for our spirits Are quite contrary to it.
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Onely concerning this, take this caution, that it is not so much what thou art willing to say in any case or condition,
Only Concerning this, take this caution, that it is not so much what thou art willing to say in any case or condition,
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for it may bee a man may bee willing sometimes to match out of feare,
for it may be a man may be willing sometime to match out of Fear,
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or hope, or out of some by respect, I say, he may be willing to doe any thing;
or hope, or out of Some by respect, I say, he may be willing to do any thing;
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and to bee married to Iesus Christ, but it is another thing when a man can say, that it is the inward bent of his will, to have it done, it is the bent of his inward affection, the streame of them runnes that way;
and to be married to Iesus christ, but it is Another thing when a man can say, that it is the inward bent of his will, to have it done, it is the bent of his inward affection, the stream of them runs that Way;
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this must bee wrought by the Holy Ghost.
this must be wrought by the Holy Ghost.
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And take heede thou bee not deceived in it, for there are many unsound and false conceits, some there are that are willing to match with Iesus Christ,
And take heed thou be not deceived in it, for there Are many unsound and false conceits, Some there Are that Are willing to match with Iesus christ,
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when they are in extremity, when they are on their death-bed, when they know not how to shift for themselves,
when they Are in extremity, when they Are on their deathbed, when they know not how to shift for themselves,
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but alas, such a consent is farre off from being a right consent, there is no freedome in this consent, that contract that is made thorow threatning, it is but a compelled and constrained consent, this is not that which thou canst ground on,
but alas, such a consent is Far off from being a right consent, there is no freedom in this consent, that contract that is made thorough threatening, it is but a compelled and constrained consent, this is not that which thou Canst ground on,
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and yet this is a frequent thing, when men are in straits, that they know not what to doe,
and yet this is a frequent thing, when men Are in straits, that they know not what to do,
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then they are willing to match with Christ.
then they Are willing to match with christ.
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Besides it may bee a man is willing to match with Iesus Christ for a time, to serve him for a fit, for a moneth or a yeere,
Beside it may be a man is willing to match with Iesus christ for a time, to serve him for a fit, for a Monn or a year,
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but art thou willing to make an everlasting covenant with him? you know that such a covenant is required in Marriage, that women give up themselves to their husbands so long as they live together.
but art thou willing to make an everlasting Covenant with him? you know that such a Covenant is required in Marriage, that women give up themselves to their Husbands so long as they live together.
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Now ordinarily when a man considers this seriously, What, must I forsake my pleasure for ever? must I live to Iesus Christ,
Now ordinarily when a man considers this seriously, What, must I forsake my pleasure for ever? must I live to Iesus christ,
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and no more to my selfe? must I bestow all my time upon him,
and no more to my self? must I bestow all my time upon him,
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and have no more liberty? here a man makes a stand, hee is not willing to make such a covenant with him, such an everlasting Covenant;
and have no more liberty? Here a man makes a stand, he is not willing to make such a Covenant with him, such an everlasting Covenant;
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therefore consider whether thy consent be for perpetuity. Moreover, it may bee thou art willing to match with him in some good mood,
Therefore Consider whither thy consent be for perpetuity. Moreover, it may be thou art willing to match with him in Some good mood,
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when thou art in a good fit, but that may bee but a flash.
when thou art in a good fit, but that may be but a flash.
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There are many that for a fit in some good mood, when their hearts are wrought on, by some powerfull preaching of the Word,
There Are many that for a fit in Some good mood, when their hearts Are wrought on, by Some powerful preaching of the Word,
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or some transient action of the holy Ghost, they are willing to match with Iesus Christ, but this holds not.
or Some Transient actium of the holy Ghost, they Are willing to match with Iesus christ, but this holds not.
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Besides againe, many are willing to match with Christ hereafter, but they are not content to doe it for the present,
Beside again, many Are willing to match with christ hereafter, but they Are not content to do it for the present,
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but you know it is essentiall to the Marriage Covenant, that it be in verbis de praesenti, for the present, that is, I doe take this man for my wedded husband, &c. not that I promise I will,
but you know it is essential to the Marriage Covenant, that it be in verbis de praesenti, for the present, that is, I do take this man for my wedded husband, etc. not that I promise I will,
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but that I am willing at this time, to give up my selfe to him, this present resigning of ones selfe;
but that I am willing At this time, to give up my self to him, this present resigning of ones self;
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this is the consent that makes the Marriage. But that wee may shew all these false consents, I will runne thorow them briefely.
this is the consent that makes the Marriage. But that we may show all these false consents, I will run thorough them briefly.
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First, there is in some an errour concerning the person, when men are ready to take Iesus Christ, and yet do not conceive aright of him.
First, there is in Some an error Concerning the person, when men Are ready to take Iesus christ, and yet do not conceive aright of him.
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Whereas the Lord hath dealt plainely with us, as if he meant not to circumvent us,
Whereas the Lord hath dealt plainly with us, as if he meant not to circumvent us,
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and tells every man aforehand, that if he will match with him, he must make account to take up his Crosse,
and tells every man aforehand, that if he will match with him, he must make account to take up his Cross,
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and deny himselfe, he must make account to bee wholly to him.
and deny himself, he must make account to be wholly to him.
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Now, when a man lookes on Christ, and conceives him under another notion, and thinks he shall live another kinde of life more free and loose,
Now, when a man looks on christ, and conceives him under Another notion, and thinks he shall live Another kind of life more free and lose,
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and thinkes this strictnesse is not required at his hands by Christ, now there is an errour in the person,
and thinks this strictness is not required At his hands by christ, now there is an error in the person,
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and that makes the Marriage frustrate;
and that makes the Marriage frustrate;
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therefore take heede you bee not deceived in this, for thou must know this, that when thou art once married to the Lord,
Therefore take heed you be not deceived in this, for thou must know this, that when thou art once married to the Lord,
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then thy will must bee subject to his will, thou must bee content to obey him in all things, thou must bee content to forgoe all,
then thy will must be Subject to his will, thou must be content to obey him in all things, thou must be content to forgo all,
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and resisine up thy selfe to him, and live no longer to thy selfe, but to him.
and resisine up thy self to him, and live no longer to thy self, but to him.
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Yet, there is another errour, that commonly runnes along with mens consent when it is not right, which is,
Yet, there is Another error, that commonly runs along with men's consent when it is not right, which is,
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when a man is not willing to take the Lord alone, but joynes others with him,
when a man is not willing to take the Lord alone, but joins Others with him,
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when a man will so match with Iesus Christ, that hee seekes other things too,
when a man will so match with Iesus christ, that he seeks other things too,
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when hee will seeke honours with him, and seeke wealth, and seeke the pleasures of this world.
when he will seek honours with him, and seek wealth, and seek the pleasures of this world.
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Now, if thou match with Christ, know this, that thou must be content with him alone, thou must not joyne pleasures,
Now, if thou match with christ, know this, that thou must be content with him alone, thou must not join pleasures,
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and Christ together, thou must not joyne covetousnesse, and him together, thou must not seeke praise with men,
and christ together, thou must not join covetousness, and him together, thou must not seek praise with men,
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and think to match with Iesus Christ, thou must bee content to bee divorced from all other things and be to him alone,
and think to match with Iesus christ, thou must be content to be divorced from all other things and be to him alone,
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and take heede, that this deceive thee not. And lastly consider, whether this consent that thou give, be a perfect consent;
and take heed, that this deceive thee not. And lastly Consider, whither this consent that thou give, be a perfect consent;
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for there is a certaine imperfect consent that deceives many, when a man hath (as I may so speake) a kinde of wambling that way,
for there is a certain imperfect consent that deceives many, when a man hath (as I may so speak) a kind of wambling that Way,
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but it doth not boyle up to that full height of resolution, when a man makes some kinde of offer, he makes well toward it,
but it does not boil up to that full height of resolution, when a man makes Some kind of offer, he makes well towards it,
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but he doth not fully resolve to match with the Lord Iesus, and this is that, that excludes many from this match, that,
but he does not Fully resolve to match with the Lord Iesus, and this is that, that excludes many from this match, that,
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though they have a kinde of willingnesse and velleity, yet it doth not come to a fixed, solid, peremptory resolution.
though they have a kind of willingness and velleity, yet it does not come to a fixed, solid, peremptory resolution.
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Now, you must know this, that whosoever matcheth with Iesus Christ, must be so fully resolved, that he must bee shooke off againe with nothing:
Now, you must know this, that whosoever Matches with Iesus christ, must be so Fully resolved, that he must be shook off again with nothing:
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this resolution when it is imperfect and by halves, when thou doubtest whether thou shouldest doe it or no, this is a consent that is not accepted, all this while there is an errour on thy part, this is the second thing to bee considered,
this resolution when it is imperfect and by halves, when thou doubtest whither thou Shouldst do it or no, this is a consent that is not accepted, all this while there is an error on thy part, this is the second thing to be considered,
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as thou must consider whether thou beleevest the consent of Iesus Christ, so I say in the second place,
as thou must Consider whither thou Believest the consent of Iesus christ, so I say in the second place,
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if thou wouldest know whether there bee a match betweene Iesus Christ and thee, consider what thy owne consent is,
if thou Wouldst know whither there be a match between Iesus christ and thee, Consider what thy own consent is,
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and take heed thou bee not deceived in it.
and take heed thou be not deceived in it.
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Thirdly, to know whether there bee a match betweene the Lord and thee, consider whether there bee an union made betweene you and him:
Thirdly, to know whither there be a match between the Lord and thee, Consider whither there be an Union made between you and him:
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now, this union with Christ, it is not meerely a relative union, such as is betweene husbands and wives,
now, this Union with christ, it is not merely a relative Union, such as is between Husbands and wives,
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but besides this, there is a reall union, when CHRIST sends his Spirit into the heart;
but beside this, there is a real Union, when CHRIST sends his Spirit into the heart;
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therefore thou must consider, whether thou have the Spirit of thy Husband dwelling in thee or no,
Therefore thou must Consider, whither thou have the Spirit of thy Husband Dwelling in thee or not,
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for except thou have the holy Ghost to dwell in thy heart, it is impossible that there should bee any match,
for except thou have the holy Ghost to dwell in thy heart, it is impossible that there should be any match,
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for there will bee alwayes jarres and dissentions betweene you, when thou hast the same Spirit,
for there will be always jars and dissensions between you, when thou hast the same Spirit,
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then there is the same will, the same desires, you love and hate the same things;
then there is the same will, the same Desires, you love and hate the same things;
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therefore in considering, whether there be a match or no, this is a great thing, it will not deceive you, consider whether thou have the Spirit of thy husband.
Therefore in considering, whither there be a match or no, this is a great thing, it will not deceive you, Consider whither thou have the Spirit of thy husband.
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I finde that the Apostle in all his Epistles, hee takes this as the sure argument to perswade himselfe and others, that they were grafted into Christ, that they had received the earnest of the Spirit, I neede not name to you particular places, they are so exceeding frequent.
I find that the Apostle in all his Epistles, he Takes this as the sure argument to persuade himself and Others, that they were grafted into christ, that they had received the earnest of the Spirit, I need not name to you particular places, they Are so exceeding frequent.
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If any man have not the Spirit of Christ, hee is not his. Rom. 8. but if you have the Spirit, you are sure you have the Sonne.If any man have not the Spirit of christ, he is not his. Rom. 8. but if you have the Spirit, you Are sure you have the Son.
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Consider therefore, whether you have this Spirit in you or no, whether thou walke according to the Spirit or the flesh, guided and led by the Spirit of Christ in all,
Consider Therefore, whither you have this Spirit in you or not, whither thou walk according to the Spirit or the Flesh, guided and led by the Spirit of christ in all,
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for that is the way to know if thou have the Spirit.
for that is the Way to know if thou have the Spirit.
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A man may walke after the vanity of his owne heart, A man may walke after the vanity of his owne mind,
A man may walk After the vanity of his own heart, A man may walk After the vanity of his own mind,
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when yet he hath some good motions and good desires;
when yet he hath Some good motions and good Desires;
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so that if thou wouldest try thy selfe, whether thou hast the Holy Ghost, the spirit of thy Husband, thou shalt find it by thy constant course,
so that if thou Wouldst try thy self, whither thou hast the Holy Ghost, the Spirit of thy Husband, thou shalt find it by thy constant course,
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as you have it, Gal. 5. If you have the spirit, live in the Spirit, that is, consider what thine ordinary course is,
as you have it, Gal. 5. If you have the Spirit, live in the Spirit, that is, Consider what thine ordinary course is,
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whether thou be guided by the Holy Ghost or no.
whither thou be guided by the Holy Ghost or no.
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To know whether this spirit dwell in us or no, wee must not take it upon conceit and fancy,
To know whither this Spirit dwell in us or not, we must not take it upon conceit and fancy,
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but you shall finde it by reall and sure effects.
but you shall find it by real and sure effects.
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If you have the Spirit, he will be as fire in you, I will Baptize you with the Holy Ghost,
If you have the Spirit, he will be as fire in you, I will Baptise you with the Holy Ghost,
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and with fire, that is, the Holy Ghost shall be as fire; now the nature of fire is, to discover it selfe where it is.and with fire, that is, the Holy Ghost shall be as fire; now the nature of fire is, to discover it self where it is.
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If the Spirit be in thee, hee will bee as the Pilot in the ship, hee will direct thy course,
If the Spirit be in thee, he will be as the Pilot in the ship, he will Direct thy course,
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and build up the Kingdome of Christ in thy heart, that is the third thing, consider whether thou have the Spirit of the Sonne.
and built up the Kingdom of christ in thy heart, that is the third thing, Consider whither thou have the Spirit of the Son.
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Fourthly, if thou wouldest know whether Christ have matched with thee, then be sure of this, that he hath washed thee from thy filthinesse, looke to that as another marke whereby thou maist discerne it:
Fourthly, if thou Wouldst know whither christ have matched with thee, then be sure of this, that he hath washed thee from thy filthiness, look to that as Another mark whereby thou Mayest discern it:
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For though IESUS CHRIST marry thee when thou art in thy bloud, yet when thou art married once, he suffers thee not to continue so,
For though IESUS CHRIST marry thee when thou art in thy blood, yet when thou art married once, he suffers thee not to continue so,
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but hee will clense and wash thee from it, as we see in this Chapter, the Apostle exhorts Husbands to love their Wives,
but he will cleanse and wash thee from it, as we see in this Chapter, the Apostle exhorts Husbands to love their Wives,
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as Christ loved the Church, and gave himselfe for it, that hee might sanctifie, and cleanse it with the washing of water, by the word, that he might presentit to himselfe a glorious Church not having Spot or Wrinckle,
as christ loved the Church, and gave himself for it, that he might sanctify, and cleanse it with the washing of water, by the word, that he might presentit to himself a glorious Church not having Spot or Wrinkle,
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or any such thing, but that it should bee holy without blemish; or any such thing, but that it should be holy without blemish;
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marke it, when Christ hath married thee, his end is, to present thee pure, to wash thee.
mark it, when christ hath married thee, his end is, to present thee pure, to wash thee.
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Now consider whether thou find thy selfe cleansed from thy filthinesse, and from all filthinesse,
Now Consider whither thou find thy self cleansed from thy filthiness, and from all filthiness,
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for when hee washeth any, hee washeth them from top to toe, though not fully in respect of degrees,
for when he washes any, he washes them from top to toe, though not Fully in respect of Degrees,
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yet he suffers not any spot or wrinckle, to remaine constantly upon them.
yet he suffers not any spot or wrinkle, to remain constantly upon them.
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For the meaning is, not that this wishing is perfected suddainly, when wee come to heaven, there shall not bee the least wrinckle at all:
For the meaning is, not that this wishing is perfected suddenly, when we come to heaven, there shall not be the least wrinkle At all:
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but notwithstanding he so washeth them here, that there is no spot remaines, that is, they allow not themselves in any sinne, that they wallow not in any puddle, hee so clenseth them from every sinne, that it doth not abide there, a beleever is still purifying himselfe, though he be still defiled;
but notwithstanding he so washes them Here, that there is no spot remains, that is, they allow not themselves in any sin, that they wallow not in any puddle, he so Cleanseth them from every sin, that it does not abide there, a believer is still purifying himself, though he be still defiled;
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therefore consider with thy selfe, whether Christ have thus clensed thee from all pollution of flesh and spirit.
Therefore Consider with thy self, whither christ have thus cleansed thee from all pollution of Flesh and Spirit.
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Beside in this washing, hee doth not onely clense thee from all outward defilements, but he will wash thee from thy filthy nature, not onely from the outward staynes, but from that swynish nature:
Beside in this washing, he does not only cleanse thee from all outward defilements, but he will wash thee from thy filthy nature, not only from the outward stains, but from that swynish nature:
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for though a swine be washed cleane, if she retuaine her nature, shee will be ready to fall into the next puddle shee meetes with;
for though a Swine be washed clean, if she retuaine her nature, she will be ready to fallen into the next puddle she meets with;
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but now when Christ washeth his Church, hee washeth them from the filthinesse of their nature,
but now when christ washes his Church, he washes them from the filthiness of their nature,
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even every man whom hee washeth: Therefore consider if thou finde this purifying of the Holy Ghost or no;
even every man whom he washes: Therefore Consider if thou find this purifying of the Holy Ghost or no;
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for whosoever is washed by Christ, there is a certaine simplicity and plainnesse of heart, that though he fall into sinne,
for whosoever is washed by christ, there is a certain simplicity and plainness of heart, that though he fallen into sin,
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yet his heart is upright with Christ, as wee see in 2. Cor. 11. 3. 4. I am jealous over you with a godly jealousy,
yet his heart is upright with christ, as we see in 2. Cor. 11. 3. 4. I am jealous over you with a godly jealousy,
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for I have prepared you for one husband, to present you a pure Virgin to Christ, I feare least as the Serpent beguiled Eve,
for I have prepared you for one husband, to present you a pure Virgae to christ, I Fear least as the Serpent beguiled Eve,
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so your minds should bee corrupted from the simplicity that is in Christ. so your minds should be corrupted from the simplicity that is in christ.
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Marke, the Apostle speakes of the Church, as it is in this life, my endeavour is to present you as a Virgin, what is that? that you bee not corrupted from the simplicity that is in Christ,
Mark, the Apostle speaks of the Church, as it is in this life, my endeavour is to present you as a Virgae, what is that? that you be not corrupted from the simplicity that is in christ,
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but that you may have a plaine heart, that hath no deceit, that there be not a double minde.
but that you may have a plain heart, that hath no deceit, that there be not a double mind.
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Christ so farre cleanseth, that the heart is upright in every thing, therefore by that thou shalt know whether thou be washed or no,
christ so Far Cleanseth, that the heart is upright in every thing, Therefore by that thou shalt know whither thou be washed or no,
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for though Iesus Christ marry us when we are Ethiopians, yet when he hath married us, he puts a beauty upon us.
for though Iesus christ marry us when we Are Ethiopians, yet when he hath married us, he puts a beauty upon us.
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Consider whether this beauty be put on thee or no, whether thou bee so washed from thy filthinesse, that there doth a new beauty appeare, that that naturall blacknesse of thine bee removed throughout:
Consider whither this beauty be put on thee or not, whither thou be so washed from thy filthiness, that there does a new beauty appear, that that natural blackness of thine be removed throughout:
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indeed it is removed but in part for degrees, but yet there is a generall, throughout removing of it all over.
indeed it is removed but in part for Degrees, but yet there is a general, throughout removing of it all over.
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Lastly, if thou wouldest know whether thou be matched or no with him, consider whether thou have the wedding garment. In Mat. 22. and Luke 14. you shall finde the parable of the King inviting men to the marriage of his sonne,
Lastly, if thou Wouldst know whither thou be matched or not with him, Consider whither thou have the wedding garment. In Mathew 22. and Lycia 14. you shall find the parable of the King inviting men to the marriage of his son,
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and there are many that come, but one of them wanted a wedding garment: What is the meaning of that? many men come to the wedding for cheare, many for the benefit they might receive,
and there Are many that come, but one of them wanted a wedding garment: What is the meaning of that? many men come to the wedding for cheer, many for the benefit they might receive,
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or such by respects, because they would doe as others doe, because they might escape censure;
or such by respects, Because they would do as Others do, Because they might escape censure;
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many motives there might be to bring men to this marriage feast: but now to have the wedding garment, that is the tryall.
many motives there might be to bring men to this marriage feast: but now to have the wedding garment, that is the trial.
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Now what is the wedding garment?
Now what is the wedding garment?
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It is a wedding affection, it is to love the Bridegroome himselfe, his person, for we are not onely guests, wee are not so to understand it,
It is a wedding affection, it is to love the Bridegroom himself, his person, for we Are not only guests, we Are not so to understand it,
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but such guests as withall are married to the Son. Now he that comes to this wedding without a conjugall wedding affection, he comes without the wedding garment;
but such guests as withal Are married to the Son. Now he that comes to this wedding without a conjugal wedding affection, he comes without the wedding garment;
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therfore consider with thy selfe whether thou have that affection or no. You will say, what is this marriage affection?
Therefore Consider with thy self whither thou have that affection or no. You will say, what is this marriage affection?
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I answer, it is such an affection whereby a man pitches on Christ, hee chuseth him before all others, as his Husband:
I answer, it is such an affection whereby a man pitches on christ, he chooseth him before all Others, as his Husband:
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the wedding affection, is such an affection, as when one prefers her husband before all others:
the wedding affection, is such an affection, as when one prefers her husband before all Others:
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Consider whether there be such an affection, that thou canst preferre Iesus Christ, before all things in the world besides.
Consider whither there be such an affection, that thou Canst prefer Iesus christ, before all things in the world beside.
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Againe consider, whether thy affection bee fixed on his person:
Again Consider, whither thy affection be fixed on his person:
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for the affection of an harlot may be towards her husbands goods, and toward the commodities and benefits by him;
for the affection of an harlot may be towards her Husbands goods, and towards the commodities and benefits by him;
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but art thou able to love the person of Iesus Christ, so as to delight in him,
but art thou able to love the person of Iesus christ, so as to delight in him,
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and desire his presence, and seekest him, so that thou carest not for any thing so thou maist have him? this is to have a wedding conjugall affection:
and desire his presence, and Seekest him, so that thou Carest not for any thing so thou Mayest have him? this is to have a wedding conjugal affection:
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but this is not all that makes the marriage garment. Consider besides what boldnesse thou hast in his presence, for perfect love casts out feare:
but this is not all that makes the marriage garment. Consider beside what boldness thou hast in his presence, for perfect love Cast out Fear:
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now by perfect love, is not meant onely love in the perféction, that is growne to a height, (such wee shall not have, till wee come to heaven) but by perfect love is to bee understood sincere love:
now by perfect love, is not meant only love in the perféction, that is grown to a height, (such we shall not have, till we come to heaven) but by perfect love is to be understood sincere love:
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therefore if thou wouldest know if thou have the wedding garment, whether this conjugal affection be wrought, thou shalt know it by the boldnes thou hast with thy husband:
Therefore if thou Wouldst know if thou have the wedding garment, whither this conjugal affection be wrought, thou shalt know it by the boldness thou hast with thy husband:
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wilt thou say, thou art married to him, and yet darest not speake to him,
wilt thou say, thou art married to him, and yet Darest not speak to him,
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but lookest on him, as on a Iudge, as a hard Master, or a stranger? that thou darest not aske any thing of,
but Lookest on him, as on a Judge, as a hard Master, or a stranger? that thou Darest not ask any thing of,
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or if thou dost, thou knowest not whether thou shalt obtaine it? there is a certaine boldnesse and familiarity goes along with this, is there such a disposition put into thy heart?
or if thou dost, thou Knowest not whither thou shalt obtain it? there is a certain boldness and familiarity Goes along with this, is there such a disposition put into thy heart?
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Besides this is not all, there doe withall accompany this all spirituall graces, that cloathe thy soule, that doe alter the habit of it,
Beside this is not all, there do withal accompany this all spiritual graces, that cloth thy soul, that do altar the habit of it,
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for there is something understood in the similitude of a garment, as importing the very cloathing that the soule weares,
for there is something understood in the similitude of a garment, as importing the very clothing that the soul wears,
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when it hath another habit than it had before. Now this cloathing is a party-coloured garment made of all the graces of the Spirit;
when it hath Another habit than it had before. Now this clothing is a Party-coloured garment made of all the graces of the Spirit;
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therefore if thou wouldest know whether thou have this wedding garment or no, thou must looke to every grace,
Therefore if thou Wouldst know whither thou have this wedding garment or no, thou must look to every grace,
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for the Image of God is nothing else, but the bundle and heape of all graces:
for the Image of God is nothing Else, but the bundle and heap of all graces:
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as the olde man, the image of Satan, and the first Adam is the heap of all corruptions;
as the old man, the image of Satan, and the First Adam is the heap of all corruptions;
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so this wedding garment, this Image of the new Adam, it is that which consists of all the graces, these must cloath thy soule.
so this wedding garment, this Image of the new Adam, it is that which consists of all the graces, these must cloth thy soul.
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And now beloved, when this is done, the second thing that we are to doe after this examination, is,
And now Beloved, when this is done, the second thing that we Are to do After this examination, is,
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To perswade every man to bee content to take Iesus Christ for his Husband.
To persuade every man to be content to take Iesus christ for his Husband.
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If already you be in Christ, wee have no more to doe, but to exhort you,
If already you be in christ, we have no more to do, but to exhort you,
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but to continue and intend that desire, and affection, and love to your Husband;
but to continue and intend that desire, and affection, and love to your Husband;
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but if upon this examination you finde you are yet strangers, I say the next use we are to make of it, is to bring your hearts to a willingnesse to match with him.
but if upon this examination you find you Are yet Strangers, I say the next use we Are to make of it, is to bring your hearts to a willingness to match with him.
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Now to perswade you to this, I will pitch briefly on these three particulars.
Now to persuade you to this, I will pitch briefly on these three particulars.
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First, consider whether thou bee able to live without a husband or alone? The truth is, thou must marry of necessity, or thou art undone; First, Consider whither thou be able to live without a husband or alone? The truth is, thou must marry of necessity, or thou art undone;
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for it is the case of every man which is said of the Captive woman in Deut. 21. when they had overcame a City,
for it is the case of every man which is said of the Captive woman in Deuteronomy 21. when they had overcame a city,
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if there were a woman among them to whom they had a favour, they might marry her if they would,
if there were a woman among them to whom they had a favour, they might marry her if they would,
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if shee consented, shee saved her life by it.
if she consented, she saved her life by it.
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I say, that is the case of every man living, that when wee were all exposed to death, Iesus Christ had a favour to us,
I say, that is the case of every man living, that when we were all exposed to death, Iesus christ had a favour to us,
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and we must marry him or we dye for it.
and we must marry him or we die for it.
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Now therefore when he shall be a suitor to thee, consider what thou hast to say, art thou able to live without him? art thou able to pay thy ransome? certainely thou art not able,
Now Therefore when he shall be a suitor to thee, Consider what thou hast to say, art thou able to live without him? art thou able to pay thy ransom? Certainly thou art not able,
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and is it not then a madnesse in thee to refuse? Consider what is thy debt,
and is it not then a madness in thee to refuse? Consider what is thy debt,
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and consider thou art bound to pay the utmost farthing which the Lord requires at thy hands:
and Consider thou art bound to pay the utmost farthing which the Lord requires At thy hands:
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when a man considers seriously of this, that every idle word, every sinne of omission,
when a man considers seriously of this, that every idle word, every sin of omission,
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or that is committed, is a debt, and stands upon his owne score, and that himselfe is not able to pay, this will make a man begin to looke about him.
or that is committed, is a debt, and Stands upon his own score, and that himself is not able to pay, this will make a man begin to look about him.
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My beloved, all the afflictions, that wee have in this life, they are but a paying the use money required for the debt, the maine debt remaines intire, that must bee payd at that day, the day of wrath, at the day of declaration of the just Iudgement of God;
My Beloved, all the afflictions, that we have in this life, they Are but a paying the use money required for the debt, the main debt remains entire, that must be paid At that day, the day of wrath, At the day of declaration of the just Judgement of God;
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therefore consider first thy debt, and withall consider thy poverty.
Therefore Consider First thy debt, and withal Consider thy poverty.
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'Tis true, though thou wert in debt, if thou hadst somewhat to pay it, it were another matter.
It's true, though thou Wertenberg in debt, if thou Hadst somewhat to pay it, it were Another matter.
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And indeed, many men are puffed up with a conceit, and thinke they have something to pay,
And indeed, many men Are puffed up with a conceit, and think they have something to pay,
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and this is the case of all hypocrites, that thinke they have some good workes, they have done many good things, they come to Church duely, &c. But you must know that all this will not pay your debt,
and this is the case of all Hypocrites, that think they have Some good works, they have done many good things, they come to Church duly, etc. But you must know that all this will not pay your debt,
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as it is Revel. 3. I counsell thee to buy of me gold, that thou maiest be rich.
as it is Revel. 3. I counsel thee to buy of me gold, that thou Mayest be rich.
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Till a man hath a husband, till he have Iesus Christ, all the workes he doth are little worth. Till a man hath a husband, till he have Iesus christ, all the works he does Are little worth.
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I, but though a man bee in debt, and have not a penny to pay his debt,
I, but though a man be in debt, and have not a penny to pay his debt,
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yet there is usually a time given, a man is not cast presently into prison. I answer, though thou bee not, yet thou art in danger all the time;
yet there is usually a time given, a man is not cast presently into prison. I answer, though thou be not, yet thou art in danger all the time;
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and it is a miserable thing to live in another mans danger, to bee in danger of an enemy,
and it is a miserable thing to live in Another men danger, to be in danger of an enemy,
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when a man shall have many writs out against him, and knowes not when the Serjeant will seize upon him;
when a man shall have many writs out against him, and knows not when the sergeant will seize upon him;
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I say, put the case hee be not arrested, yet he is in continuall feare;
I say, put the case he be not arrested, yet he is in continual Fear;
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this is thy case before thou bee under this covert, before thou be matched to this thy husband Christ:
this is thy case before thou be under this covert, before thou be matched to this thy husband christ:
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when thou hast him, thou art safe, but in the meane time thou art in continuall feare.
when thou hast him, thou art safe, but in the mean time thou art in continual Fear.
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As Heb. 2. 14. it is given as a reason, Why Christ tooke part with the children, that he might deliver them, that for feare of death, were all their life long subject to bondage;
As Hebrew 2. 14. it is given as a reason, Why christ took part with the children, that he might deliver them, that for Fear of death, were all their life long Subject to bondage;
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So that though a man bee not cast into prison, hee is all his life time subject to bondage.
So that though a man be not cast into prison, he is all his life time Subject to bondage.
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Now if it were but to be delivered from this feare, and bondage that every other man is in, it were a great motive to move us to this.
Now if it were but to be Delivered from this Fear, and bondage that every other man is in, it were a great motive to move us to this.
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I, but is there not some bayle, may not a man flee from this arrest?
I, but is there not Some bail, may not a man flee from this arrest?
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I answer no, every man without Christ is like a woman that is friendlesse, that hath none to stand for her, that is destitute of wisedome, that hath no counsell to direct her.
I answer no, every man without christ is like a woman that is friendless, that hath none to stand for her, that is destitute of Wisdom, that hath no counsel to Direct her.
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Wee are destitute of righteonsnesse, we have none to speake for us, we are destitute of sanctification, wee have none to cleanse us, from our leprosie; wee are destitute of redemption;
we Are destitute of righteousness, we have none to speak for us, we Are destitute of sanctification, we have none to cleanse us, from our leprosy; we Are destitute of redemption;
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therefore you know it is said, Iesus Christ is made Wisdome, Righteousnesse, Sanctification, and Redemption:
Therefore you know it is said, Iesus christ is made Wisdom, Righteousness, Sanctification, and Redemption:
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which implies thus much, that till wee bee married to him, wee have neither wisedome, wee have no righteousnesse to speake for us, wee have none to cleanse us, wee have none to redeeme us;
which Implies thus much, that till we be married to him, we have neither Wisdom, we have no righteousness to speak for us, we have none to cleanse us, we have none to Redeem us;
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this is the first thing to move thee to it.
this is the First thing to move thee to it.
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Secondly, when thou hast well pondered this first motive, that thou art not able to live alone without a husband, I say, consider secondly the excellency of thy husband, who it is that is a suitor to thee.
Secondly, when thou hast well pondered this First motive, that thou art not able to live alone without a husband, I say, Consider secondly the excellency of thy husband, who it is that is a suitor to thee.
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And here first looke on Christ himselfe, with all his Attributes, and how that the Lord himselfe will become thine;
And Here First look on christ himself, with all his Attributes, and how that the Lord himself will become thine;
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consider the infinite wisedome of Christ, his Almighty power, consider his eternity;
Consider the infinite Wisdom of christ, his Almighty power, Consider his eternity;
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consider whatsoever is in him, and thinke with thy selfe, that all this is in Him, who offers himselfe to bee my husband,
Consider whatsoever is in him, and think with thy self, that all this is in Him, who offers himself to be my husband,
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and all this shall be mine, all this is for my use, and advantage;
and all this shall be mine, all this is for my use, and advantage;
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this is a great motive to winne us to match with him, as you know in earthly marriages, the excellency of a husband, the parts that are in him, those that are inherent in his very person, is the greatest motive of all other:
this is a great motive to win us to match with him, as you know in earthly marriages, the excellency of a husband, the parts that Are in him, those that Are inherent in his very person, is the greatest motive of all other:
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thinke therfore of all Christs excellencies, draw to your selves some Idea of him, and thinke all these are mine,
think Therefore of all Christ excellencies, draw to your selves Some Idea of him, and think all these Are mine,
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for my use, as his wisedome to give me direction, his power and strength for my protection upon all occasions, whatsoever is in him is mine, hee himselfe is become my portion;
for my use, as his Wisdom to give me direction, his power and strength for my protection upon all occasions, whatsoever is in him is mine, he himself is become my portion;
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this is a great motive to us.
this is a great motive to us.
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Besides this, consider that thou hast not onely the person of Christ alone, with all his Attributes,
Beside this, Consider that thou hast not only the person of christ alone, with all his Attributes,
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but how much comes with him, which adde to this;
but how much comes with him, which add to this;
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as the immunity thou hast by matching with Christ, that when thou art once matched with him, thou art under covert, thy debts are paid, thou art out of all danger.
as the immunity thou hast by matching with christ, that when thou art once matched with him, thou art under covert, thy debts Are paid, thou art out of all danger.
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My beloved, if it were but to bee freed from those injuries, and wrongs that a woman is subject unto, from potent enemies that are able to hurt her upon all occasions, you know it is a great motive to move her to match.
My Beloved, if it were but to be freed from those injuries, and wrongs that a woman is Subject unto, from potent enemies that Are able to hurt her upon all occasions, you know it is a great motive to move her to match.
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Now Iesus Christ frees us from all those great enemies of our salvation, as it is Luke 1. 74. That being delivered from the hands of all our enemies, wee might serve him in holinesse and righteousnesse all the days of our lives.
Now Iesus christ frees us from all those great enemies of our salvation, as it is Luke 1. 74. That being Delivered from the hands of all our enemies, we might serve him in holiness and righteousness all the days of our lives.
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This wee have by him, that when Satan shall come to us, and arrest us, wee may say to him, I am now under covert, thou must goe to my husband, hee is bound to pay my debts.
This we have by him, that when Satan shall come to us, and arrest us, we may say to him, I am now under covert, thou must go to my husband, he is bound to pay my debts.
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My beloved, we consider not what a benefit this is, what it is to have Iesus Christ at such a time,
My Beloved, we Consider not what a benefit this is, what it is to have Iesus christ At such a time,
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when you come to dye, when you shall be arrested by death;
when you come to die, when you shall be arrested by death;
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now to have the Lord Iesus to undertake all your debts, now to bee under covert it is a great matter;
now to have the Lord Iesus to undertake all your debts, now to be under covert it is a great matter;
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as you know (to expresse it to you a little what it is,) Iudas when hee had committed that great sinne, he was indited and arrested, hee had none to flee to;
as you know (to express it to you a little what it is,) Iudas when he had committed that great sin, he was Indited and arrested, he had none to flee to;
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Peter when he had committed a sinne, hee had a covert to goe to, and you all know the difference that was betweene their conditions in the events upon both;Peter when he had committed a sin, he had a covert to go to, and you all know the difference that was between their conditions in the events upon both;
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Saul and David if you looke on them in their distresse, David had a covert to goe to when he was in distresse, (for I speake not now of the debt of sinne,Saul and David if you look on them in their distress, David had a covert to go to when he was in distress, (for I speak not now of the debt of sin,
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but of all calamities in which you shall have a husband to bee a refuge for you,) I say, David when hee was in distresse upon any occasion,
but of all calamities in which you shall have a husband to be a refuge for you,) I say, David when he was in distress upon any occasion,
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when his Citty was burned and his Wives taken, hee had a covert to fly to;
when his city was burned and his Wives taken, he had a covert to fly to;
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but when Saul was in distresse, hee had none, hee went to the Lord, but he had no answer.
but when Saul was in distress, he had none, he went to the Lord, but he had no answer.
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I say, it is a great matter to consider this, that we have a covert, that when the Lord shall raine downe fire and brimstone upon us,
I say, it is a great matter to Consider this, that we have a covert, that when the Lord shall rain down fire and brimstone upon us,
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when there is no rock to shelter us, now for Iesus Christ to bee a covert to us.
when there is no rock to shelter us, now for Iesus christ to be a covert to us.
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We know the Aegyptians when they were in that deadly storme of haile, the Israelites were in their houses under covert,
We know the egyptians when they were in that deadly storm of hail, the Israelites were in their houses under covert,
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and look't out, and saw the danger they were in, and they then knew the benefit what it was to bee under shelter:
and looked out, and saw the danger they were in, and they then knew the benefit what it was to be under shelter:
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such is the condition of all those that are in Christ.
such is the condition of all those that Are in christ.
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Besides this immunity, consider all those great priviledges that doe come by him, for this is not all;
Beside this immunity, Consider all those great privileges that do come by him, for this is not all;
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but when you have matched with him, hee will make you rich, hee will make you heires of all things, all the precious promises belong to you, which it may be you reckon a small matter;
but when you have matched with him, he will make you rich, he will make you Heirs of all things, all the precious promises belong to you, which it may be you reckon a small matter;
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but the promises of God are most precious, and will make one rich, as you know a man that hath nothing but bills and bonds,
but the promises of God Are most precious, and will make one rich, as you know a man that hath nothing but bills and bonds,
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and evidences, may bee very rich, though he have not a penny by him; so to have all the promises belong to us:
and evidences, may be very rich, though he have not a penny by him; so to have all the promises belong to us:
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now as soone as we were in Christ, there is not a promise in all the booke of God, but it belongs to us;
now as soon as we were in christ, there is not a promise in all the book of God, but it belongs to us;
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that is the misery of another man that is not in Christ, there is not one promise his.
that is the misery of Another man that is not in christ, there is not one promise his.
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Therefore till thou have him, thou hast nothing.
Therefore till thou have him, thou hast nothing.
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And besides the hope of the promises, consider what you have for the present, what dowry hee brings with him, in 1 Cor. 3. Wherefore let no man rejoyce in men; for all things are yours,
And beside the hope of the promises, Consider what you have for the present, what dowry he brings with him, in 1 Cor. 3. Wherefore let no man rejoice in men; for all things Are yours,
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whether it be Paul, or Apollos, or Cephas, or the world, &c. all is yours, and you are Christs.whither it be Paul, or Apollos, or Cephas, or the world, etc. all is yours, and you Are Christ.
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Marke, here is the expression of that dowry, that Christ brings with him an Inventory of the wealth of a Christian, saith he,
Mark, Here is the expression of that dowry, that christ brings with him an Inventory of the wealth of a Christian, Says he,
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when once you are matched to Christ, all that is his belongs to you;
when once you Are matched to christ, all that is his belongs to you;
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Paul, or Apollos, or Cephas, all his servants, all are bestowed on you, to wait upon the Spouse, as it were;Paul, or Apollos, or Cephas, all his Servants, all Are bestowed on you, to wait upon the Spouse, as it were;
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hee hath given all to you, all those gifts are bestowed on them for your sakes:
he hath given all to you, all those Gifts Are bestowed on them for your sakes:
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besides, the world is yours, that is, as farre as it is good for you, the world and all things in the world are so a Christians;
beside, the world is yours, that is, as Far as it is good for you, the world and all things in the world Are so a Christians;
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though hee have but little of it, yet indeed the world is his; other men are the worlds:
though he have but little of it, yet indeed the world is his; other men Are the world's:
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if wee speake properly, the world is not said to bee any mans, but onely a Christians;
if we speak properly, the world is not said to be any men, but only a Christians;
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for his use, he is the master of it.
for his use, he is the master of it.
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Indeed, whilest a man is in his minority, (you know the heire doth not possesse his goods,
Indeed, whilst a man is in his minority, (you know the heir does not possess his goods,
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because it is the time of his education, so) it may bee thou hast not full possession:
Because it is the time of his education, so) it may be thou hast not full possession:
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It is dispensed to thee as the Lord sees meete, because it is the time of thy nurture and education, thou art in thy minority,
It is dispensed to thee as the Lord sees meet, Because it is the time of thy nurture and education, thou art in thy minority,
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but yet the world is thine.
but yet the world is thine.
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Then he goes on, life or death, that is, all this life is bestowed on a Christian for his advantage:
Then he Goes on, life or death, that is, all this life is bestowed on a Christian for his advantage:
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to another man it is not so; the longer hee lives, it is the worse for him, hee hath the further reckoning;
to Another man it is not so; the longer he lives, it is the Worse for him, he hath the further reckoning;
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it doth but make his sinne ripe, and but lay up a treasure of wrath for him;
it does but make his sin ripe, and but lay up a treasure of wrath for him;
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so that all a mans life long, hee doth but gather stickes to make a fire to consume him at the last day.
so that all a men life long, he does but gather sticks to make a fire to consume him At the last day.
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But now in the portion of a Christian, this is one thing, that Iesus Christ bestows upon him, that all his life is for his advantage;
But now in the portion of a Christian, this is one thing, that Iesus christ bestows upon him, that all his life is for his advantage;
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all the good workes he doth, all those shall bee remembred, all those shall goe along with him and bring a sure reward;
all the good works he does, all those shall be remembered, all those shall go along with him and bring a sure reward;
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and then not onely life is his, but death is also. My beloved, it is a strange thing, that this should be reckoned among the dowries,
and then not only life is his, but death is also. My Beloved, it is a strange thing, that this should be reckoned among the dowries,
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and commodities, and priviledges that Christ bestowes on his Spouse, to bring death with him; yet this is a great priviledge, that hee bestowes death on us;
and commodities, and privileges that christ bestows on his Spouse, to bring death with him; yet this is a great privilege, that he bestows death on us;
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for what were the condition of a Christian if death were not? were it not the most miserable of all other? for if there were no death, there should be no Resurrection:
for what were the condition of a Christian if death were not? were it not the most miserable of all other? for if there were no death, there should be no Resurrection:
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therefore death must needs bee a very great advantage:
Therefore death must needs be a very great advantage:
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it is that, that makes way for us, to deliver us out of all the miseries of this life,
it is that, that makes Way for us, to deliver us out of all the misery's of this life,
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and to give us possession of that everlasting Kingdome that is provided for us.
and to give us possession of that everlasting Kingdom that is provided for us.
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Whether they bee things present, or things to come, that is, all that belong to this present life,Whither they be things present, or things to come, that is, all that belong to this present life,
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and not onely those, but those that belong to the life to come, all those are yours:
and not only those, but those that belong to the life to come, all those Are yours:
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this is that we have by Christ. And lastly consider, how faire a life you shall live with him, in what plenty;
this is that we have by christ. And lastly Consider, how fair a life you shall live with him, in what plenty;
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that there is nothing that your heart can desire, but you shall have it; In that security, that you neede feare no enemy;
that there is nothing that your heart can desire, but you shall have it; In that security, that you need Fear no enemy;
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whereas other men have a thousand feares, a Christian hath this benefit, hee makes the Lord his dread, that hee need feare nothing;
whereas other men have a thousand fears, a Christian hath this benefit, he makes the Lord his dread, that he need Fear nothing;
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but he is delivered from the hands of all his enemies.
but he is Delivered from the hands of all his enemies.
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Consider with what contentment thou shalt live, that thou hast such a husband that is an adequate object (that I may so say) that shall fill thy soule, that when thou hast him, thou needest not thirst after any thing besides.
Consider with what contentment thou shalt live, that thou hast such a husband that is an adequate Object (that I may so say) that shall fill thy soul, that when thou hast him, thou Needest not thirst After any thing beside.
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That is the great benefit that is promised, that thou shalt Thirst no more, that is,
That is the great benefit that is promised, that thou shalt Thirst no more, that is,
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when a man is married to the Lord Iesus, hee is so filled and satisfied with contenment, that hee lets all other things goe:
when a man is married to the Lord Iesus, he is so filled and satisfied with contentment, that he lets all other things go:
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if hee have them so it is; if he want them, it is no great matter:
if he have them so it is; if he want them, it is no great matter:
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hee hath one that is contentment enough to him, hee hath one that is instead of all.
he hath one that is contentment enough to him, he hath one that is instead of all.
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But you will say, if I have this husband, I must live in subjection to him;
But you will say, if I have this husband, I must live in subjection to him;
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our wills must bee subject to his will; our liberty must bee taken from us.
our wills must be Subject to his will; our liberty must be taken from us.
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My beloved, what if it bee? you must consider what kinde of subjection it is, it is such a subjection as whereby the members are subject to the head:
My Beloved, what if it be? you must Consider what kind of subjection it is, it is such a subjection as whereby the members Are Subject to the head:
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now doe you thinke it any burthen, for the members to bee subject, and to bee ruled by the head? it is a naturall subjection, that is, such a subjection as is convenient for you;
now do you think it any burden, for the members to be Subject, and to be ruled by the head? it is a natural subjection, that is, such a subjection as is convenient for you;
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therefore if you complaine, you have lost your liberty, know it is quite contrary when you have matched with Christ,
Therefore if you complain, you have lost your liberty, know it is quite contrary when you have matched with christ,
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now you are delivered from bondage and set at liberty.
now you Are Delivered from bondage and Set At liberty.
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I, but you will say, it is a pleasant thing for a man to doe what he will;
I, but you will say, it is a pleasant thing for a man to do what he will;
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liberty is a sweet thing, and to part with this, and now to live under a husband, it is a hard case.
liberty is a sweet thing, and to part with this, and now to live under a husband, it is a hard case.
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For this my beloved I beseech you consider, that it is true, for a man to live as hee will,
For this my Beloved I beseech you Consider, that it is true, for a man to live as he will,
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if his will bee right, it is a great benefit;
if his will be right, it is a great benefit;
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but for a Franticke man to doe what hee will, for a man whose will is set upon things hurtfull to himselfe,
but for a Frantic man to do what he will, for a man whose will is Set upon things hurtful to himself,
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for such a man to have his will, it were better hee were restrained:
for such a man to have his will, it were better he were restrained:
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and this is the case of every man till hee bee matched with the Lord Iesus:
and this is the case of every man till he be matched with the Lord Iesus:
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therefore that you may know what this liberty is, wee will put you but this case;
Therefore that you may know what this liberty is, we will put you but this case;
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you must know that every man is marryed to one of these two husbands, either hee is subject to the law of righteousnesse,
you must know that every man is married to one of these two Husbands, either he is Subject to the law of righteousness,
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or to the law of sinne;
or to the law of sin;
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either hee is in bondage to the flesh or to the spirit, either hee is subject to Christ,
either he is in bondage to the Flesh or to the Spirit, either he is Subject to christ,
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or else he is subject to Sathan.
or Else he is Subject to Sathan.
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Now consider which of these two thou wouldest choose, whether to bee subject to the law of sin, or to Christ:
Now Consider which of these two thou Wouldst choose, whither to be Subject to the law of since, or to christ:
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and that you may know which to choose, I will expresse it to you by this;
and that you may know which to choose, I will express it to you by this;
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It is as when a sicke man lyes betweene the Physician and the disease, hee must needes bee subject to one of them:
It is as when a sick man lies between the physician and the disease, he must needs be Subject to one of them:
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the disease counsells him to doe one thing, the Physician another: now consider which of these two thou wouldest obey.
the disease Counsels him to do one thing, the physician Another: now Consider which of these two thou Wouldst obey.
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You will say, I would doe what I list, I would doe as my disease suggests to mee, and would have me doe:
You will say, I would do what I list, I would do as my disease suggests to me, and would have me do:
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that seemes easie for the present, but will not this increase thy bondage, and pay thee with death in the end? on the other side,
that seems easy for the present, but will not this increase thy bondage, and pay thee with death in the end? on the other side,
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if thou bee content to be subject to the Physitian, and have thy will subject to his, doth not this draw to liberty and restore health,
if thou be content to be Subject to the physician, and have thy will Subject to his, does not this draw to liberty and restore health,
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and bring thee to life? therefore consider what a small objection that is, and consider withal, what you will choose;
and bring thee to life? Therefore Consider what a small objection that is, and Consider withal, what you will choose;
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for I say, every man must be subject to one husband;
for I say, every man must be Subject to one husband;
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and that you may see the difference of these husbands, consider that in Romans, 7. you shall finde there, that whosoever is not married to Christ, is subject to another husband, that is, the Law. Know you not brethren, that the Law hath dominion over a man as long as he liveth? for the woman that is subject to a man is bound by the Law to the man while he liveth,
and that you may see the difference of these Husbands, Consider that in Romans, 7. you shall find there, that whosoever is not married to christ, is Subject to Another husband, that is, the Law. Know you not brothers, that the Law hath dominion over a man as long as he lives? for the woman that is Subject to a man is bound by the Law to the man while he lives,
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and if she take another man, she shall be called an adulteresse:
and if she take Another man, she shall be called an adulteress:
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but if the man be dead, shee is freed from the Law, so that shee is not an adulteresse, though she take another man. This is but the similitude:but if the man be dead, she is freed from the Law, so that she is not an adulteress, though she take Another man. This is but the similitude:
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but the meaning is, before ever a man bee marryed to Christ, he is marryed to the Law,
but the meaning is, before ever a man be married to christ, he is married to the Law,
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and he cannot be marryed to Christ Iesus, till hee be dead to the Law; and when he is dead once to that, then he may be marryed to him.
and he cannot be married to christ Iesus, till he be dead to the Law; and when he is dead once to that, then he may be married to him.
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Now you shall see the reddition of this similitude:
Now you shall see the reddition of this similitude:
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so you brethren are dead to the Law by the body of Christ, that you might be marryed to another, to him that was raised from the dead, that you might bring forth fruit unto God.
so you brothers Are dead to the Law by the body of christ, that you might be married to Another, to him that was raised from the dead, that you might bring forth fruit unto God.
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For when you were in the flesh, the motions of sinne that are by the Law had force in your members to bring forth fruit unto death, &c. The meaning is this, that till a man be matched to Iesus Christ, the Law of God, the morall Law that is written in every mans conscience, it rules there like an hard husband, a severe cruell husband, that sets an hard taske to doe,For when you were in the Flesh, the motions of sin that Are by the Law had force in your members to bring forth fruit unto death, etc. The meaning is this, that till a man be matched to Iesus christ, the Law of God, the moral Law that is written in every men conscience, it rules there like an hard husband, a severe cruel husband, that sets an hard task to do,
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and gives no strength at all to doe it, and therefore it brings forth death:
and gives no strength At all to do it, and Therefore it brings forth death:
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for when the Law commands a man to doe a thing, he hath no ability to performe it:
for when the Law commands a man to do a thing, he hath no ability to perform it:
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and withall it doth signifie unto him, that if he doe not performe it, he shall bee cursed;
and withal it does signify unto him, that if he do not perform it, he shall be cursed;
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this is to bee subject to the Law: and so a man lives in bondage all his time;
this is to be Subject to the Law: and so a man lives in bondage all his time;
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so that whosoever is not marryed to Christ, he is all the while subject to an evill conscience, to the Law that suggests what hee should doe, with threatning him if not;
so that whosoever is not married to christ, he is all the while Subject to an evil conscience, to the Law that suggests what he should do, with threatening him if not;
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and when conscience tells him, that he hath not performed it, it is a continuall vexation, a burthen and a griefe to him:
and when conscience tells him, that he hath not performed it, it is a continual vexation, a burden and a grief to him:
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but now when he is marryed to Christ, then he serves in newnesse of spirit, not in the oldnesse of the letter, as it followes there, that is, hee doth every thing freely, hee doth it out of choice, he doth that which his owne spirit caries him to;
but now when he is married to christ, then he serves in newness of Spirit, not in the oldness of the Letter, as it follows there, that is, he does every thing freely, he does it out of choice, he does that which his own Spirit caries him to;
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looke what commandement he hath, he hath some ability to performe it.
look what Commandment he hath, he hath Some ability to perform it.
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Againe, hee serves a kind husband, that takes every thing in good part, that will not pay him with death, as his first husband doth.
Again, he serves a kind husband, that Takes every thing in good part, that will not pay him with death, as his First husband does.
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I say consider this, and let it be the second motive.
I say Consider this, and let it be the second motive.
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The third thing I will conclude with, is, the danger of refusing him, wherein I thought to have bin large,
The third thing I will conclude with, is, the danger of refusing him, wherein I Thought to have been large,
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but I can but touch it.
but I can but touch it.
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I say consider this, that if thou refuse, it is the greatest sin that thou canst commit:
I say Consider this, that if thou refuse, it is the greatest since that thou Canst commit:
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for thou must know this, that when the Lord Iesus Christ shall become a suter to thee,
for thou must know this, that when the Lord Iesus christ shall become a suitor to thee,
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for thee then to refuse, thou provokest him to anger. I dare say, it goes beyond all the sins thou hast committed;
for thee then to refuse, thou provokest him to anger. I Dare say, it Goes beyond all the Sins thou hast committed;
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for know this, hee is not a bare suter, but a suter that hath paid deare for his wife;
for know this, he is not a bore suitor, but a suitor that hath paid deer for his wife;
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hee hath purchased thee at a deare price, with the shedding of his owne blood:
he hath purchased thee At a deer price, with the shedding of his own blood:
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so that if thou wilt not heare his sute, hee looseth not only his labour in suing,
so that if thou wilt not hear his suit, he loses not only his labour in suing,
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but the price that he paid for thee, for the very blood of Iesus Christ shall bee put upon thy score.
but the price that he paid for thee, for the very blood of Iesus christ shall be put upon thy score.
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To have the Lord as suing to thee thus despised, you know, Rom. 2. 4. 6. Despising the patience of God, treasures up wrath against the day of wrath.
To have the Lord as suing to thee thus despised, you know, Rom. 2. 4. 6. Despising the patience of God, treasures up wrath against the day of wrath.
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Now despising kindnesse is greater, and the contempt of it, doth more incense the Lord to anger.
Now despising kindness is greater, and the contempt of it, does more incense the Lord to anger.
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Now therefore when the Lord shall be a suter to us, one would thinke we should rather be suters to him:
Now Therefore when the Lord shall be a suitor to us, one would think we should rather be Suitors to him:
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but when he shall condescend to be a suter to us, and be refused, think what a provocation it is;
but when he shall condescend to be a suitor to us, and be refused, think what a provocation it is;
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I will give you but one instance, that you may know what it is to refuse this sute.
I will give you but one instance, that you may know what it is to refuse this suit.
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The Iewes when Christ came in the flesh, it is said, He came to his owne, he made offer of himselfe, but his owne received him not,
The Iewes when christ Come in the Flesh, it is said, He Come to his own, he made offer of himself, but his own received him not,
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but refused him, they would none of him.but refused him, they would none of him.
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Iohn, 1. He came to his owne, but his owne received him not, you see how Christ tooke this at their hand, you see, For this the wrath of God is come upon them to the utmost. John, 1. He Come to his own, but his own received him not, you see how christ took this At their hand, you see, For this the wrath of God is come upon them to the utmost.
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Compare now all the sins of the Iewes, and all the punishments that were upon them before this time, they were nothing to this.
Compare now all the Sins of the Iewes, and all the punishments that were upon them before this time, they were nothing to this.
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For first you see, that for sixteene hundred yeares welnigh, the wrath of God hath layne on them;
For First you see, that for sixteene hundred Years Wellnigh, the wrath of God hath lain on them;
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take the times of the Lords wrath formerly upon that nation, it may be for seventy yeares,
take the times of the lords wrath formerly upon that Nation, it may be for seventy Years,
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or for forty yeares, as in the time of the Iudges, and in the captivity of Babylon, what was that to this wrath?
or for forty Years, as in the time of the Judges, and in the captivity of Babylon, what was that to this wrath?
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Secondly, in those times, though they were in captivity, and were hardly used, yet the nation was still kept together, and restored againe;
Secondly, in those times, though they were in captivity, and were hardly used, yet the Nation was still kept together, and restored again;
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now they are scattered to all nations of the earth, so that this very sinne of the Iewes in refusing Iesus Christ, you see how the Lord was offended with it,
now they Are scattered to all Nations of the earth, so that this very sin of the Iewes in refusing Iesus christ, you see how the Lord was offended with it,
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as the Apostle expresseth it, the wrath of God is come upon them to the utmost:
as the Apostle Expresses it, the wrath of God is come upon them to the utmost:
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marke it, for it is your owne case, that when we preach the Gospell, and offer Christ, we are the friends of the Bridegroom:
mark it, for it is your own case, that when we preach the Gospel, and offer christ, we Are the Friends of the Bridegroom:
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our businesse is, to present you as a pure Virgin to Christ, and when you will not heare,
our business is, to present you as a pure Virgae to christ, and when you will not hear,
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but refuse when we beseech you to be reconciled, you commit the same sin that the Iewes did,
but refuse when we beseech you to be reconciled, you commit the same since that the Iewes did,
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when they would not receive Christ:
when they would not receive christ:
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this is the case of every man that refuseth, you know those that were bid to the wedding;
this is the case of every man that Refuseth, you know those that were bid to the wedding;
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the text saith, The King was exceeding angry, and pronounced this, that not one that was bid should taste of the Supper:
the text Says, The King was exceeding angry, and pronounced this, that not one that was bid should taste of the Supper:
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thus for a man to refuse, we know not what God will doe to that man:
thus for a man to refuse, we know not what God will do to that man:
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we cannot distinguish of the time: secret times belong to him:
we cannot distinguish of the time: secret times belong to him:
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but for a man to refuse at any time, when hee is invited to come to Christ Iesus, either by the preaching of the Word,
but for a man to refuse At any time, when he is invited to come to christ Iesus, either by the preaching of the Word,
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or by the secret motions of the Spirit, it is a dangerous thing.
or by the secret motions of the Spirit, it is a dangerous thing.
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Who knowes whether ever thou shalt bee invited more? as you see when they refused, the Lord did not send the second time,
Who knows whither ever thou shalt be invited more? as you see when they refused, the Lord did not send the second time,
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but pronounced this peremptory conclusion, and sentence upon them, Not a man that was invited should come.
but pronounced this peremptory conclusion, and sentence upon them, Not a man that was invited should come.
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An objection may bee made, which I will an swer, and so proceede:
an objection may be made, which I will an swer, and so proceed:
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which is concerning these motives I have given, & that is, whether we may use such to our hearts, to move us to take Christ,
which is Concerning these motives I have given, & that is, whither we may use such to our hearts, to move us to take christ,
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as to consider the priviledges and liberty we shall have with him;
as to Consider the privileges and liberty we shall have with him;
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for wil some say, we are bound to match with Christ meerely out of love to his person:
for will Some say, we Are bound to match with christ merely out of love to his person:
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how shall these bee used as motives then? These motives serve notwithstanding to two ends.
how shall these be used as motives then? These motives serve notwithstanding to two ends.
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First they are a good introduction to lead us to the match: for when we make a tender of Christ, men will not hearken to us;
First they Are a good introduction to led us to the match: for when we make a tender of christ, men will not harken to us;
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as many a woman will not heare of such a suter;
as many a woman will not hear of such a suitor;
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but when shee is told, that he hath such an estate, that he will bring her to such an house,
but when she is told, that he hath such an estate, that he will bring her to such an house,
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thus and thus furnished, that she shall have these and these commodities by him, it may be that will winne her thus farre as now to see him, shee is content now that he should come,
thus and thus furnished, that she shall have these and these commodities by him, it may be that will win her thus Far as now to see him, she is content now that he should come,
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and be a suter, she is content to conferre with him;
and be a suitor, she is content to confer with him;
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so I say, this is that that brings every man first to looke after Christ Iesus, to admit him as it were, to be content to see his person, to give him leave to conferre with them;
so I say, this is that that brings every man First to look After christ Iesus, to admit him as it were, to be content to see his person, to give him leave to confer with them;
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therefore that is one use to be made of them.
Therefore that is one use to be made of them.
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The second use of such motives is, when a man hath resolved on the match, it is a great helpe to make him the more willing. The second use of such motives is, when a man hath resolved on the match, it is a great help to make him the more willing.
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When a man or a woman hath resolved on this match, and withall considered these and these additions, I say they add, they helpe well to his resolution:
When a man or a woman hath resolved on this match, and withal considered these and these additions, I say they add, they help well to his resolution:
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so that when respect to his person, hath once set the compasse, these considerations of punishment and reward, they are good to fill the sayles,
so that when respect to his person, hath once Set the compass, these considerations of punishment and reward, they Are good to fill the sails,
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and to cary the ship along, and to drive it to the Haven; although still the principall motive be a meere respect unto his person.
and to carry the ship along, and to drive it to the Haven; although still the principal motive be a mere respect unto his person.
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I say that use these have, to bringe us to looke to Christ.
I say that use these have, to bring us to look to christ.
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But when once they have brought us to the knowledge of Christ, to be acquainted inwardly with him,
But when once they have brought us to the knowledge of christ, to be acquainted inwardly with him,
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now the heart of every man is to be content with him alone, though there be nothing beside,
now the heart of every man is to be content with him alone, though there be nothing beside,
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and indeed it is that which makes the match, onely these helpes are good additions, these draw us on to make our consent and choyce,
and indeed it is that which makes the match, only these helps Are good additions, these draw us on to make our consent and choice,
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and willingnesse the more full, and perfect: but this but by the way, onely to answer that objection.
and willingness the more full, and perfect: but this but by the Way, only to answer that objection.
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Now to come to the maine impediments that hinder men from Christ, it is worth all our considerations, to see what it is that keepes men off, which is not onely profitable to bring them in, that are yet strangers,
Now to come to the main impediments that hinder men from christ, it is worth all our considerations, to see what it is that keeps men off, which is not only profitable to bring them in, that Are yet Strangers,
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but also to confirme those that are already entred into covenant with the Lord Iesus, and you shall finde one of these three things keepe men off.
but also to confirm those that Are already entered into Covenant with the Lord Iesus, and you shall find one of these three things keep men off.
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Some there are that never heard of the Lord Iesus, some there are that heare of such an offer, but cannot beleeve it, some againe that doe beleeve it, yet are not willing to live under him,
some there Are that never herd of the Lord Iesus, Some there Are that hear of such an offer, but cannot believe it, Some again that do believe it, yet Are not willing to live under him,
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but would live according to their liberty, they are not willing to change their condition,
but would live according to their liberty, they Are not willing to change their condition,
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even as sometimes there is a Proclamation out for pardoning of Pirats, it may be there are many Pirates that never heard of this Proclamation, these cannot come in, they know it not,
even as sometime there is a Proclamation out for pardoning of Pirates, it may be there Are many Pirates that never herd of this Proclamation, these cannot come in, they know it not,
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and this is the case of those to whom the Lord Iesus is not preached or remaine ignorant of him.
and this is the case of those to whom the Lord Iesus is not preached or remain ignorant of him.
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Secondly, there are some other Pirats, that heare of it, but they beleeve it not, they thinke it is but a trap to get them in, they cannot beleeve that those great rebellions that they have committed can be forgiven.
Secondly, there Are Some other Pirates, that hear of it, but they believe it not, they think it is but a trap to get them in, they cannot believe that those great rebellions that they have committed can be forgiven.
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There is a third sort that beleeve it, that make no question but they shall be pardoned if they come,
There is a third sort that believe it, that make no question but they shall be pardoned if they come,
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but they thinke it a better course to live by piracy still, rather than to come in under the law to live in subjection, they thinke they shall live a poorer life and be more restrained, they are not willing to change their condition.
but they think it a better course to live by piracy still, rather than to come in under the law to live in subjection, they think they shall live a Poorer life and be more restrained, they Are not willing to change their condition.
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Now for the first of these, wee have nothing to doe with them, for we speake to none but those that have heard of the Proclamation, that know wel enough there is such an offer made,
Now for the First of these, we have nothing to do with them, for we speak to none but those that have herd of the Proclamation, that know well enough there is such an offer made,
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therefore our businesse is with the two second.
Therefore our business is with the two second.
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First I will begin with those that will not beleeve, that there is such a pardon;
First I will begin with those that will not believe, that there is such a pardon;
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that cannot thinke that the Lord Iesus is willing to match with them, this is a common case, many a man when he lookes on his rebellions, is ready to say, why;
that cannot think that the Lord Iesus is willing to match with them, this is a Common case, many a man when he looks on his rebellions, is ready to say, why;
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is it possible that I may bee admitted to match with the Lord Iesus? I that have an heart so hard, such lusts? I that have committed such rebellions against him.
is it possible that I may be admitted to match with the Lord Iesus? I that have an heart so hard, such Lustiest? I that have committed such rebellions against him.
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Yes, whosoever thou art, I am bold to say to thee, (and thou must thinke it as true,
Yes, whosoever thou art, I am bold to say to thee, (and thou must think it as true,
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as if Christ himself should speak from heaven) that if thou dost come in, thou shalt be received.
as if christ himself should speak from heaven) that if thou dost come in, thou shalt be received.
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Oh! but is it possible that such a wretch as I am may be advanced & raised to such a degree of honor
Oh! but is it possible that such a wretch as I am may be advanced & raised to such a degree of honour
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Yes, it is most possible, the Lord Iesus may have a favour to thee, it is our message to come and tell thee so much, onely thou must doe as the captive woman in Deut. 21. when any had a favour to a woman that was taken captive, she must put off her old clothes, she must put on new apparell, shee must be washed and purified,
Yes, it is most possible, the Lord Iesus may have a favour to thee, it is our message to come and tell thee so much, only thou must do as the captive woman in Deuteronomy 21. when any had a favour to a woman that was taken captive, she must put off her old clothes, she must put on new apparel, she must be washed and purified,
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and pare her nailes, and so she must become his wife; so I say to thee, the Lord is willing to match with thee, onely thou must change thy rayment, thou must wash thee and pare thy nailes, &c. Therefore beloved, let none in this case be discouraged,
and pare her nails, and so she must become his wife; so I say to thee, the Lord is willing to match with thee, only thou must change thy raiment, thou must wash thee and pare thy nails, etc. Therefore Beloved, let none in this case be discouraged,
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as indeed we are exceeding apt to bee, and ready to doe in this case,
as indeed we Are exceeding apt to be, and ready to do in this case,
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as Gideon, when the Angell appeared to him, and told him he should doe great matters, that hee should judge Israel, that he should deliver them out of the hands of the Midianites, what saith Gideon? Lord (saith he) What am I and my father? hee is one of the poorest in Manasses Tribe, and I am the least in my fathers family,
as gideon, when the Angel appeared to him, and told him he should do great matters, that he should judge Israel, that he should deliver them out of the hands of the midianites, what Says gideon? Lord (Says he) What am I and my father? he is one of the Poorest in Manasses Tribe, and I am the least in my Father's family,
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and is it possible that I should be raised to such honour? yes saith the Lord, it shall bee done, I will confirme it, thou hast my word,
and is it possible that I should be raised to such honour? yes Says the Lord, it shall be done, I will confirm it, thou hast my word,
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and I will confirme it by miracle, as you know he did by the burning of the Sacrifice,
and I will confirm it by miracle, as you know he did by the burning of the Sacrifice,
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and by the dew on the Fleece, when all the earth was drie.
and by the due on the Fleece, when all the earth was dry.
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I say, the same is our case, when we heare such a thing as this, that we shall be made Queenes, that wee shall match with Christ,
I say, the same is our case, when we hear such a thing as this, that we shall be made Queens, that we shall match with christ,
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when a man is little in his owne eyes, he wonders at it;
when a man is little in his own eyes, he wonders At it;
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I say, the Lord will make it good to thee, thou shalt have a word and a miracle to confirme it,
I say, the Lord will make it good to thee, thou shalt have a word and a miracle to confirm it,
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for indeed beloved, it is a thing that needs a miracle, that the Sonne of God, the Lord Iesus, should come,
for indeed Beloved, it is a thing that needs a miracle, that the Son of God, the Lord Iesus, should come,
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and match with such wretches as we are. You will say, where is this word?
and match with such wretches as we Are. You will say, where is this word?
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You shall find it in Rom. 4. 5. He justifieth the ungodly, I will take but that place onely, Abraham beleeved in him that justifieth the ungodly,
You shall find it in Rom. 4. 5. He Justifieth the ungodly, I will take but that place only, Abraham believed in him that Justifieth the ungodly,
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and his faith was accounted to him for righteousnes, that is though thou be an ungodly man,and his faith was accounted to him for righteousness, that is though thou be an ungodly man,
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though thou be a Pirate, a Rebell, it is no matter, the Lord will match with thee notwithstanding,
though thou be a Pirate, a Rebel, it is no matter, the Lord will match with thee notwithstanding,
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and pay all thy debts and justifie thee; indeed after that, he will sanctifie thee, and change thy heart;
and pay all thy debts and justify thee; indeed After that, he will sanctify thee, and change thy heart;
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but yet this is thy comfort, that though at present thou be ungodly, yet notwithstanding he will match with thee.
but yet this is thy Comfort, that though At present thou be ungodly, yet notwithstanding he will match with thee.
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Beloved, this is a sure word, and this is our great consolation, that though we be in our blood,
beloved, this is a sure word, and this is our great consolation, that though we be in our blood,
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yet then the Lord makes the match: indeed afterwards hee washeth and cleanseth us:
yet then the Lord makes the match: indeed afterwards he washes and Cleanseth us:
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therefore say not, I am blacke, and therefore the Lord can have no delight in me,
Therefore say not, I am black, and Therefore the Lord can have no delight in me,
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and what can he see in me, to marry with me? for hee will marry with thee even then.
and what can he see in me, to marry with me? for he will marry with thee even then.
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Onely when he hath marryed thee, then he will change thy nature, he will change the skin of the Blacke-more,
Only when he hath married thee, then he will change thy nature, he will change the skin of the Blackmore,
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then he will put a new beauty on thee, this is thy comfort, that there is this difference, betweene the marriage of Christ,
then he will put a new beauty on thee, this is thy Comfort, that there is this difference, between the marriage of christ,
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and the marriage among men, when wee come to match, wee must find beauty, first some amiable thing in the party;
and the marriage among men, when we come to match, we must find beauty, First Some amiable thing in the party;
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but the Lord lookes on us, when we are the most lothsome creatures in the world,
but the Lord looks on us, when we Are the most loathsome creatures in the world,
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and then hee makes the match, and after hee puts that beauty on us, that may cause him to delight in us.
and then he makes the match, and After he puts that beauty on us, that may cause him to delight in us.
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You will say, here is the Word, but where is the miracle to confirme this?
You will say, Here is the Word, but where is the miracle to confirm this?
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I answere, this very word hath a miracle going along with it, and you shal see them put together in Matth. 4. 23. where you shall see the Lord Iesus when He came to His owne, to make a tender of Himselfe, in what manner Hee comes, sayth the Text, Hee went about preaching the Gospell of the Kingdome, that is, to tell men this good newes, that if they would match with Him, they should have a Kingdome:
I answer, this very word hath a miracle going along with it, and you shall see them put together in Matthew 4. 23. where you shall see the Lord Iesus when He Come to His own, to make a tender of Himself, in what manner He comes, say the Text, He went about preaching the Gospel of the Kingdom, that is, to tell men this good news, that if they would match with Him, they should have a Kingdom:
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Here is the Word, and see the Miracle followes, Hee went about preaching the Gospell of the Kingdome,
Here is the Word, and see the Miracle follows, He went about preaching the Gospel of the Kingdom,
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and healing sicknesses, and diseases, there is the miracle, that seeing it would bee a wondrous thing that the Lord should match with dust and ashes, that Hee should bestowe Himselfe thus freely on us, saith the Lord,and healing Sicknesses, and diseases, there is the miracle, that seeing it would be a wondrous thing that the Lord should match with dust and Ashes, that He should bestow Himself thus freely on us, Says the Lord,
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if you will not beleeve mee for the words sake, yet for the Miracles sake, you see what I doe, I that preach this.
if you will not believe me for the words sake, yet for the Miracles sake, you see what I do, I that preach this.
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But you will say, these Miracles were wrought long agoe, if they were done now, it were another thing.
But you will say, these Miracles were wrought long ago, if they were done now, it were Another thing.
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Beloved, it is all one, for know that this word and miracle went then together, the word is as ancient as the miracle,
beloved, it is all one, for know that this word and miracle went then together, the word is as ancient as the miracle,
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therefore you must make the same use of them now, as you would have done then;
Therefore you must make the same use of them now, as you would have done then;
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indeed if the word were now delivered, and the miracle wrought long agoe, it were another case,
indeed if the word were now Delivered, and the miracle wrought long ago, it were Another case,
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but when he that sayd the word, at the same time confirmed it with these miracles, this may worke beleefe.
but when he that said the word, At the same time confirmed it with these Miracles, this may work belief.
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You will say, this miracle confirmes it in generall, if the Lord should speak personally to me,
You will say, this miracle confirms it in general, if the Lord should speak personally to me,
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and say, I will be thy Husband, this were to purpose.
and say, I will be thy Husband, this were to purpose.
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Beloved, consider, it is all one, because you have this generall, He bids the Gospell be preached to every Creature;
beloved, Consider, it is all one, Because you have this general, He bids the Gospel be preached to every Creature;
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therefore, thou art sure thou art in that number:
Therefore, thou art sure thou art in that number:
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consider that the word of promise also, which word you all know, that Whosoever beleives shall be saved, that is, whosoever will take his pardon shall be saved,
Consider that the word of promise also, which word you all know, that Whosoever believes shall be saved, that is, whosoever will take his pardon shall be saved,
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and nothing keepes men from salvation, but the refusing it;
and nothing keeps men from salvation, but the refusing it;
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therefore say not, he that commits such and such sinnes, shall bee damned, but he that takes not the pardon shall be damned:
Therefore say not, he that commits such and such Sins, shall be damned, but he that Takes not the pardon shall be damned:
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Beloved, this is a matter of great consolation, this is that that is our Freehold, we have a sure word,
beloved, this is a matter of great consolation, this is that that is our Freehold, we have a sure word,
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and this is the Gospell that wee have to preach, that whatsoever the rebels bee, and whatsoever the sinnes are, yet they may come in, and be received.
and this is the Gospel that we have to preach, that whatsoever the rebels be, and whatsoever the Sins Are, yet they may come in, and be received.
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I, but my sinnes are great, as red as skarlet? What if they be? they shall be as snow.
I, but my Sins Are great, as read as scarlet? What if they be? they shall be as snow.
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But I have often committed them.
But I have often committed them.
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What if thou have? He that sayd to thee, thou shalt forgive thy brother to seaventy times seaven times, sure He is able to forgive to seaventy thousand times seaven times. What if thou have? He that said to thee, thou shalt forgive thy brother to seaventy times seaven times, sure He is able to forgive to seaventy thousand times seaven times.
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But my sinnes are exceeding great as the mighty mountaines.
But my Sins Are exceeding great as the mighty Mountains.
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They shal be drowned in the bottome of the Sea, that is as able to drowne mountaines, as the least hill.
They shall be drowned in the bottom of the Sea, that is as able to drown Mountains, as the least hill.
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Oh! but they are exceeding many;
Oh! but they Are exceeding many;
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I am guilty of all variety of sinnes, there is scarce any grosse sinne, but I have committed it.
I am guilty of all variety of Sins, there is scarce any gross sin, but I have committed it.
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There is as great variety and multitudes of mercie, to cover and swallow them. You will say, This is possible if my heart were soft, able to repent;
There is as great variety and Multitudes of mercy, to cover and swallow them. You will say, This is possible if my heart were soft, able to Repent;
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but I have a hard obdurate heart.
but I have a hard obdurate heart.
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If thy heart be hard, he can take away that stonie heart, and give thee a fleshy heart; this hee hath promised:
If thy heart be hard, he can take away that stony heart, and give thee a fleshy heart; this he hath promised:
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Why now what hast thou to doe? even to lay fast hold on this word,
Why now what hast thou to do? even to lay fast hold on this word,
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as they did on the hornes of the Altar, and even goe and say to the Lord, Lord I will hold me here.
as they did on the horns of the Altar, and even go and say to the Lord, Lord I will hold me Here.
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Lord, it is thy word, thou canst not deny it, Lord, if thou wilt kill mee, here I will dye, I will not let my hold goe:
Lord, it is thy word, thou Canst not deny it, Lord, if thou wilt kill me, Here I will die, I will not let my hold go:
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I say, if thou doe but take hold of this word, That He justifieth the ungodly,
I say, if thou do but take hold of this word, That He Justifieth the ungodly,
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and whosoever will beleeve shall be saved: if thou take this hold, I assure thee, my life for thine, it is impossible,and whosoever will believe shall be saved: if thou take this hold, I assure thee, my life for thine, it is impossible,
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but the Lord should in the end give thee this answere, Be of good comfort, thy faith hath saved thee I deny not,
but the Lord should in the end give thee this answer, Be of good Comfort, thy faith hath saved thee I deny not,
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but that the Lord may hold off for a while, for a time he may keepe off,
but that the Lord may hold off for a while, for a time he may keep off,
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and give thee hard words, and say as he did to the woman of Canaan, that hee is not sent to such a dog as thou art;
and give thee hard words, and say as he did to the woman of Canaan, that he is not sent to such a dog as thou art;
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but if thou persist as she did, and keepe close to this word of promise,
but if thou persist as she did, and keep close to this word of promise,
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then after thou shalt receive the same answer that shee did, Thy faith hath saved thee, be of good comfort.
then After thou shalt receive the same answer that she did, Thy faith hath saved thee, be of good Comfort.
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But you will say, if it be thus, this seemeth to be a very easie thing.
But you will say, if it be thus, this seems to be a very easy thing.
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Is there no more to doe? I answer, yes: and thou must marke diligently, that thou runne not away with a false conceit now.
Is there no more to do? I answer, yes: and thou must mark diligently, that thou run not away with a false conceit now.
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First, thou must take out this pardon.
First, thou must take out this pardon.
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You know a pardon in Law though the Prince give it, if it be not taken and sued out, it will doe a man no good.
You know a pardon in Law though the Prince give it, if it be not taken and sued out, it will do a man no good.
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Againe, this pardon hath certaine conditions, thou must remember the conditions; if thou wilt have the pardon, thou must observe the covenants and conditions.
Again, this pardon hath certain conditions, thou must Remember the conditions; if thou wilt have the pardon, thou must observe the Covenants and conditions.
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Lastly, know that this pardon may be for a certaine time, after which the pardon may be out of date.
Lastly, know that this pardon may be for a certain time, After which the pardon may be out of date.
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For the first of these, you will say, what is it to take out the pardon?
For the First of these, you will say, what is it to take out the pardon?
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Beloved, it is this, when a man hath seene his sinnes and knowes his need,
beloved, it is this, when a man hath seen his Sins and knows his need,
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and his rebellions (for that is first required) as you know whosoever pleads a pardon, must know himselfe guilty,
and his rebellions (for that is First required) as you know whosoever pleads a pardon, must know himself guilty,
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and then seeketh a pardon, prayeth earnestly day and night and giveth not over, beseecheth the Lord to forgive his sinnes,
and then seeks a pardon, Prayeth earnestly day and night and gives not over, Beseecheth the Lord to forgive his Sins,
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and also if he stay long (as sometimes he doth, as we see in that Parable of the man that was in bed with his children, and loth to rise) yet thou must continue knocking,
and also if he stay long (as sometime he does, as we see in that Parable of the man that was in Bed with his children, and loath to rise) yet thou must continue knocking,
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and not give over till he give thee. What is it, he will give me (you will say?)
and not give over till he give thee. What is it, he will give me (you will say?)
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That is, till he give thee a secret assurance, till hee send His Spirit from Heaven, to say to thy soule in thee, I am thy salvation, till hee give thee some secret comfort,
That is, till he give thee a secret assurance, till he send His Spirit from Heaven, to say to thy soul in thee, I am thy salvation, till he give thee Some secret Comfort,
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when thou hast that once, then thou hast taken out thy pardon. But till there be some calming of thy conscience, some secret answere of the Spirit,
when thou hast that once, then thou hast taken out thy pardon. But till there be Some calming of thy conscience, Some secret answer of the Spirit,
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though there bee a pardon contained in the Word, thou hast not taken it out; for thou takest it not out, till the Lord gives it out:
though there be a pardon contained in the Word, thou hast not taken it out; for thou Takest it not out, till the Lord gives it out:
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and when thou once gettest this secret hint, thou hast thy pardon sued out.
and when thou once gettest this secret hint, thou hast thy pardon sued out.
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Now let Satan and thine enemies come, thou mayst be bold to plead thou hast thy pardon,
Now let Satan and thine enemies come, thou Mayest be bold to plead thou hast thy pardon,
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and it shall never bee taken from thee; that is the first thing, To take out thy pardon.
and it shall never be taken from thee; that is the First thing, To take out thy pardon.
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The second is, there is a condition required after taking it:
The second is, there is a condition required After taking it:
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there is this condition in it, you must bee no longer rebels, you must come in,
there is this condition in it, you must be no longer rebels, you must come in,
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and be subjects, and serve and obey your King.
and be subject's, and serve and obey your King.
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I say, you must remember this, therefore thou must goe to the Lord, and say, I know well there is such a condition in the pardon, I am content to enter into covenant with thee;
I say, you must Remember this, Therefore thou must go to the Lord, and say, I know well there is such a condition in the pardon, I am content to enter into Covenant with thee;
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so that that which is past may bee cleared, I resolve for the time to come to serve thee,
so that that which is passed may be cleared, I resolve for the time to come to serve thee,
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and feare thee, and obey thee;
and Fear thee, and obey thee;
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I say, if thou canst bring thy heart to this purpose and resolution, thou hast kept the condition.
I say, if thou Canst bring thy heart to this purpose and resolution, thou hast kept the condition.
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But you will say, How shall we doe to keepe it? it is one thing to purpose,
But you will say, How shall we do to keep it? it is one thing to purpose,
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but to keepe it is hard.
but to keep it is hard.
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I will be bold to say, take no care for that, if thy purpose be sincere;
I will be bold to say, take no care for that, if thy purpose be sincere;
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I say this to any, let his purpose be sincere, and his resolution without deceit and pretences to serve the Lord, to cleave to Him as an Husband;
I say this to any, let his purpose be sincere, and his resolution without deceit and pretences to serve the Lord, to cleave to Him as an Husband;
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then, I say, the Lord hath undertaken to give thee a new heart still, and hee will enable thee to keepe it:
then, I say, the Lord hath undertaken to give thee a new heart still, and he will enable thee to keep it:
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bring thou a well bottomed new resolution, so as to say, I will give up my selfe in obedience;
bring thou a well bottomed new resolution, so as to say, I will give up my self in Obedience;
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and the LORD hath promised, it is one part of the Covenant, wherein hee hath promised not onely to forgive,
and the LORD hath promised, it is one part of the Covenant, wherein he hath promised not only to forgive,
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but in Ezech. 36. He will give a new heart, and a new spirit:
but in Ezekiel 36. He will give a new heart, and a new Spirit:
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bee thou but willing to take him, and thou shalt bee able to doe that which thou hast undertaken. be thou but willing to take him, and thou shalt be able to do that which thou hast undertaken.
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Well, the last thing is the time of the pardon, there may bee a time when the pardon is out of date.
Well, the last thing is the time of the pardon, there may be a time when the pardon is out of date.
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You will say, what is that time?
You will say, what is that time?
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Know that there is a double time, one is the time that is revealed to us, that are the Ministers of the Gospell, that is, the time of this life,
Know that there is a double time, one is the time that is revealed to us, that Are the Ministers of the Gospel, that is, the time of this life,
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for wee can say nothing else to any man but this, At what time soever, while thou livest, thou repentest, thou shalt be saved.
for we can say nothing Else to any man but this, At what time soever, while thou Livest, thou Repentest, thou shalt be saved.
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But then you must know, there is another time besides this, a time that is not revealed to us,
But then you must know, there is Another time beside this, a time that is not revealed to us,
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but knowne onely to the Lord Himselfe, which may be thy time, and is that distance of time, which is betweene the first and the last offer.
but known only to the Lord Himself, which may be thy time, and is that distance of time, which is between the First and the last offer.
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It is indeed the very offer it selfe, the very opportunity that God gives to thee, the very time of the tender of Christ to thy soule.
It is indeed the very offer it self, the very opportunity that God gives to thee, the very time of the tender of christ to thy soul.
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Now this is onely knowne of the Lord himselfe, what that distance of time is betweene the first offer and the last that ever he will make to thee,
Now this is only known of the Lord himself, what that distance of time is between the First offer and the last that ever he will make to thee,
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and after this time this pardon is out of date to thee, though not to another, it is too late for thee to come in.
and After this time this pardon is out of date to thee, though not to Another, it is too late for thee to come in.
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You will say, what ground is there for this, that there is such another time, that is onely knowne to the Lord?
You will say, what ground is there for this, that there is such Another time, that is only known to the Lord?
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My beloved, it is a point worth the considering, therefore you shall see a ground for it, 2 Cor. 6. 2. when the Apostle had exhorted them there, Not to take the Grace of God in vaine, saith he, This is the accepted time, this is the day of salvation, implying, that all time is not the accepted time,
My Beloved, it is a point worth the considering, Therefore you shall see a ground for it, 2 Cor. 6. 2. when the Apostle had exhorted them there, Not to take the Grace of God in vain, Says he, This is the accepted time, this is the day of salvation, implying, that all time is not the accepted time,
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for then there needed no distinction;
for then there needed no distinction;
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but when he saith, This is the accepted time, there is a secret intimation, that when salvation is offering for ought thou knowest, this is so the accepted time,
but when he Says, This is the accepted time, there is a secret intimation, that when salvation is offering for ought thou Knowest, this is so the accepted time,
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as that when that is past, there is no more opportunity.
as that when that is past, there is no more opportunity.
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So in Hebr. 3. When it is called to day, that is, when the offer is making, that is the time.
So in Hebrew 3. When it is called to day, that is, when the offer is making, that is the time.
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Now to give you some instances of this, as well as we give you grounds from the Word, in Gen. 4. God saith to Cain, If thou doe well, shalt thou not be accepted? but now after that time Cain was accursed and a brand set on him, the Lord gives him over, hee was excluded from the presence of the Lord for ever;
Now to give you Some instances of this, as well as we give you grounds from the Word, in Gen. 4. God Says to Cain, If thou do well, shalt thou not be accepted? but now After that time Cain was accursed and a brand Set on him, the Lord gives him over, he was excluded from the presence of the Lord for ever;
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there was a secret time after, which the Lord made the offer no more.
there was a secret time After, which the Lord made the offer no more.
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That was the case of Saul, there was a time, I say, Gods time, with Saul, was the time betweene the first offer and the last,
That was the case of Saul, there was a time, I say, God's time, with Saul, was the time between the First offer and the last,
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when he bid Samuel pray no more for him, and he told Samuel resolutely and peremptorily, I have rejected him,
when he bid Samuel pray no more for him, and he told Samuel resolutely and peremptorily, I have rejected him,
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and now there was no more hope.
and now there was no more hope.
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And this was the case of the Iewes, when he bade Ieremiah not to pray for them, saith he, I have resolved to destroy them, the time now is past.
And this was the case of the Iewes, when he bade Jeremiah not to pray for them, Says he, I have resolved to destroy them, the time now is passed.
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And this was the case of Ierusalem, If thou hadest knowne the things that belong to thy peace, in that thy day!
And this was the case of Ierusalem, If thou Hadst known the things that belong to thy peace, in that thy day!
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if you aske what that day was? I say you shall find the very period of it, Acts 13. 40. you shall see there,
if you ask what that day was? I say you shall find the very Period of it, Acts 13. 40. you shall see there,
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when the offer was made fully (that was the Lords great mercy to them, hee doth not give over a man, till hee have made the clearly and fully) in Ver. It was necessary we should speake the word first to you;
when the offer was made Fully (that was the lords great mercy to them, he does not give over a man, till he have made the clearly and Fully) in Ver. It was necessary we should speak the word First to you;
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but since you put it from you, and judge your selves unworthy of eternall life, wee turn to the Gentiles; but since you put it from you, and judge your selves unworthy of Eternal life, we turn to the Gentiles;
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you may see their refusing before. The Iewes they were full of envie, and spake against the things that He spake;
you may see their refusing before. The Iewes they were full of envy, and spoke against the things that He spoke;
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after this time the Lord made no more offer:
After this time the Lord made no more offer:
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this I say, was there case, and it is resembled in the Parable of them that were invited and refused;
this I say, was there case, and it is resembled in the Parable of them that were invited and refused;
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the inviters were sent forth no more unto them. It was the case of Capernaum, and those Cities to whom the seaventy were sent;
the inviters were sent forth no more unto them. It was the case of Capernaum, and those Cities to whom the seaventy were sent;
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if they would not receive them, they were to shake the dust of their feet against them.
if they would not receive them, they were to shake the dust of their feet against them.
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Beloved, I beseech you consider this, for it is a matter of very much moment to thinke with your selves, what know I whether this be the very time when the Lord makes the last offer,
beloved, I beseech you Consider this, for it is a matter of very much moment to think with your selves, what know I whither this be the very time when the Lord makes the last offer,
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and that how ever, it will not last ever.
and that how ever, it will not last ever.
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So you see S. Paul to the Hebr ends Chap. 3. when hee had said, there is a certaine day, he brings his proofe, saith hee, did not the Lord doe so with your fathers in the Wildernesse? Now you shall see with those in the Wildernesse, the Lord tooke tenne refusals at their hands, These tenne times you have rebelled against me, and then he would endure no longer.
So you see S. Paul to the Hebrew ends Chap. 3. when he had said, there is a certain day, he brings his proof, Says he, did not the Lord do so with your Father's in the Wilderness? Now you shall see with those in the Wilderness, the Lord took tenne refusals At their hands, These tenne times you have rebelled against me, and then he would endure no longer.
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So the Lord deales at other times:
So the Lord deals At other times:
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it may be hee will take but five refusals at another, it may be twenty at another, it may be but one or two at a third mans hand.
it may be he will take but five refusals At Another, it may be twenty At Another, it may be but one or two At a third men hand.
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I say, you must bee exceeding carefull and wary, for the end of this Doctrine is to teach you to take heed of refusing Christ Iesus, of letting the opportunity slip, 〈 ◊ 〉 heed of refusing the time of the offer of Christ, the accetped time,
I say, you must be exceeding careful and wary, for the end of this Doctrine is to teach you to take heed of refusing christ Iesus, of letting the opportunity slip, 〈 ◊ 〉 heed of refusing the time of the offer of christ, the accetped time,
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when the Lord offers Christ in the Word, and by his Spirit accompanying it, it is dangerous to refuse.
when the Lord offers christ in the Word, and by his Spirit accompanying it, it is dangerous to refuse.
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To conclude this poynt, consider, when the Lord himselfe shall be a suter;
To conclude this point, Consider, when the Lord himself shall be a suitor;
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beloved, wee should be suters to him, but hee is pleased to be a suter to us.
Beloved, we should be Suitors to him, but he is pleased to be a suitor to us.
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And consider, that wheras other women use to bring portions to their husbands, hee is pleased to buy us,
And Consider, that whereas other women use to bring portions to their Husbands, he is pleased to buy us,
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and to give us portions, and can you find in your heart to refuse? You will say;
and to give us portions, and can you find in your heart to refuse? You will say;
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if I were sure the Lord would take me.
if I were sure the Lord would take me.
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Beloved, you shall see how farre hee goes, that wee may put you out of all doubt.
beloved, you shall see how Far he Goes, that we may put you out of all doubt.
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First, he hath made a very cleare declaration of his good will:
First, he hath made a very clear declaration of his good will:
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he saith, Whosoever will come, shall be saved, he shall be taken in, whosoever will come.
he Says, Whosoever will come, shall be saved, he shall be taken in, whosoever will come.
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This is not all, but he goes further then that, he hath not onely set up such a Quicunque vult, but he sends home to us, hee calls and invites us, goe, call and invite them to the marriage.
This is not all, but he Goes further then that, he hath not only Set up such a Quicunque vult, but he sends home to us, he calls and invites us, go, call and invite them to the marriage.
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This is not all, but he goes yet further, he beseecheth us, hee becomes a downeright suter, 2 Cor. 5. Wee are Embassadours in Christs stead, to beseech you to be reconciled.
This is not all, but he Goes yet further, he Beseecheth us, he becomes a downright suitor, 2 Cor. 5. we Are ambassadors in Christ stead, to beseech you to be reconciled.
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Nay beloved, more then this, hee is not a cold, but an importunate earnest suter, Goe, compell them to come in, saith he, that is, with the strongest arguments you can use:
Nay Beloved, more then this, he is not a cold, but an importunate earnest suitor, Go, compel them to come in, Says he, that is, with the Strongest Arguments you can use:
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he doth not rest here, here is as much as hee can doe by faire meanes:
he does not rest Here, Here is as much as he can do by fair means:
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but then he tryes the other, to see what he can doe by foule meanes,
but then he tries the other, to see what he can do by foul means,
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then he layes a command upon men, 1 Iohn 1. 3. This is the Commandement, that wee beleeve in his Sonne;
then he lays a command upon men, 1 John 1. 3. This is the Commandment, that we believe in his Son;
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hee commands all men living to come in, and take Christ, and receive the pardon. And it is not a bare command, but hee adds a threatning;
he commands all men living to come in, and take christ, and receive the pardon. And it is not a bore command, but he adds a threatening;
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if they will not take him, they shall bee damned: which is the greatest threanings that can be.
if they will not take him, they shall be damned: which is the greatest threanings that can be.
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Consider, wilt thou refuse now? I will say but this in a word, if thou wilt for all this, it shall be the greatest matter against thee at the day of Iudgment:
Consider, wilt thou refuse now? I will say but this in a word, if thou wilt for all this, it shall be the greatest matter against thee At the day of Judgement:
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take all sinnes, the grossest Idolatry, and adultery, and whatsoever else:
take all Sins, the Grossest Idolatry, and adultery, and whatsoever Else:
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they shall not be so much laid to thy charge when thou commest to lye on thy death-bead, as this;
they shall not be so much laid to thy charge when thou Comest to lie on thy death-bead, as this;
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that Christ was preached, that there was so many offers made, and yet thou wouldest none of him.
that christ was preached, that there was so many offers made, and yet thou Wouldst none of him.
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Therefore consider this, and say not nay, alas, such conditions are required on my part, as I cannot performe them;
Therefore Consider this, and say not nay, alas, such conditions Are required on my part, as I cannot perform them;
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for beloved, there is nothing required on thy part but sincerity. Indeed that is required:
for Beloved, there is nothing required on thy part but sincerity. Indeed that is required:
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thou must not thinke when thou art matched to thy husband, to live as if thou wert a maid still;
thou must not think when thou art matched to thy husband, to live as if thou Wertenberg a maid still;
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thou must not thinke to match with thy husband, and to live as thou list, thou must not thinke to sweare still,
thou must not think to match with thy husband, and to live as thou list, thou must not think to swear still,
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and follow the lust of uncleanenesse still, and to follow thy drunkennesse and good fellowship still, thou must not thinke to match with the Lord Iesus,
and follow the lust of uncleanness still, and to follow thy Drunkenness and good fellowship still, thou must not think to match with the Lord Iesus,
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and breake the Sabbath and neglect holy duties, and violate thy conscience, thou must know, that all thy old cloathing,
and break the Sabbath and neglect holy duties, and violate thy conscience, thou must know, that all thy old clothing,
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as I said before, must be put off, and not onely so, but thy nailes must be pared, that is, those thoughts that thou reckonest lesse sinnes, vaine thoughts, idle thoughts, negligent performance of holy duties,
as I said before, must be put off, and not only so, but thy nails must be pared, that is, those thoughts that thou reckonest less Sins, vain thoughts, idle thoughts, negligent performance of holy duties,
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or whatsoever is of that nature, these nailes must be pared, there must be a sincere heart, to resolve to doe all this.
or whatsoever is of that nature, these nails must be pared, there must be a sincere heart, to resolve to do all this.
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But so much for those second sort of men, that will not beleeve there is such a pardon, that yet cannot think the Lord Iesus is willing to match with them;
But so much for those second sort of men, that will not believe there is such a pardon, that yet cannot think the Lord Iesus is willing to match with them;
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and to passe by the great sinnes that they have committed. But now for the third sort, which is indeed of the greatest company of men;
and to pass by the great Sins that they have committed. But now for the third sort, which is indeed of the greatest company of men;
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for wee finde not so many men doubt, whether they shall be forgiven or no,
for we find not so many men doubt, whither they shall be forgiven or no,
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but though they know there is a pardon, and that the Lord will match with them,
but though they know there is a pardon, and that the Lord will match with them,
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yet they are willing to live as they did, they are not willing to come under his subjection to live by his Lawes.
yet they Are willing to live as they did, they Are not willing to come under his subjection to live by his Laws.
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Now besides consider, what is the cause of this, what keepes men off from this.
Now beside Consider, what is the cause of this, what keeps men off from this.
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First, you shall find one great generall cause is Inconfideration: this is the fault of young men, that have a thousand vanities in their heads,
First, you shall find one great general cause is Inconfideration: this is the fault of young men, that have a thousand vanities in their Heads,
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and never thinke of matching with Christ, and of their spirituall estate:
and never think of matching with christ, and of their spiritual estate:
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And not of them onely, but of others too, who as they are held off by pleasures,
And not of them only, but of Others too, who as they Are held off by pleasures,
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so others by businesse, as appeares in those invited to the marriage:
so Others by business, as appears in those invited to the marriage:
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one went about his merchandize, another to his Oxen, and never considered, they never tooke to heart this their inviting to the marriage:
one went about his merchandise, Another to his Oxen, and never considered, they never took to heart this their inviting to the marriage:
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consider that in Deut. 32. 27. When Moses had made an exhortation, that they should not receive the strange Gods of the people,
Consider that in Deuteronomy 32. 27. When Moses had made an exhortation, that they should not receive the strange God's of the people,
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but come into covenant and be marryed to him (for that is the scope of the Chapter) threatning withall, that when they should provoke him to jealousy, he would provoke them;
but come into Covenant and be married to him (for that is the scope of the Chapter) threatening withal, that when they should provoke him to jealousy, he would provoke them;
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saith he, Oh that you were wise to consider your latter end, as if he should say;
Says he, O that you were wise to Consider your latter end, as if he should say;
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this is the cause that you come not in, and keep not close to the Lord, Oh that you were wise to consider;
this is the cause that you come not in, and keep not close to the Lord, O that you were wise to Consider;
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for it is a mans wisedome to consider this, for a wise man stands as one upon the top of an high hill or a rocke,
for it is a men Wisdom to Consider this, for a wise man Stands as one upon the top of an high hill or a rock,
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and so he lookes round about him, and sees all events before they come, whereas a foole is taken unawares by death, he is arrested,
and so he looks round about him, and sees all events before they come, whereas a fool is taken unawares by death, he is arrested,
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and judgement comes upon him on the sudden as a snare: therefore I say, thou must consider.
and judgement comes upon him on the sudden as a snare: Therefore I say, thou must Consider.
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And yet this is the usuall case of men, they go on in a secure sleepe in sinning whilst death and judgement breaks in upon them, which by consideration might be prevented.
And yet this is the usual case of men, they go on in a secure sleep in sinning while death and judgement breaks in upon them, which by consideration might be prevented.
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Therfore if you aske me what you must consider, I say, consider if this bee not thy case,
Therefore if you ask me what you must Consider, I say, Consider if this be not thy case,
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as it is of many men, many owe more then they are worth, more then they know how to pay:
as it is of many men, many owe more then they Are worth, more then they know how to pay:
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now if they would but consider their case, and but cast up their accounts, it may be they might seeke out for a match to discharge all,
now if they would but Consider their case, and but cast up their accounts, it may be they might seek out for a match to discharge all,
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but they neglect it, and are secure, & an arrest comes on them and they are cast into prison,
but they neglect it, and Are secure, & an arrest comes on them and they Are cast into prison,
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and now it is too late.
and now it is too late.
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Therfore I say to every man of you, consider thy debts, thy sinnes, yea, consider those sinnes thou thinkest are past so many yeares since, that ly still,
Therefore I say to every man of you, Consider thy debts, thy Sins, yea, Consider those Sins thou Thinkest Are passed so many Years since, that lie still,
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and thou hearest no more of them, I say, consider them, and bring them to mind,
and thou Hearst no more of them, I say, Consider them, and bring them to mind,
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and consider what a sleping sinne is.
and Consider what a sleeping sin is.
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You may see it in the case of Ioab, when hee had committed those foule murthers of Abner and Amasa, the Lord let it sleepe for a time, and Ioab was secure;
You may see it in the case of Ioab, when he had committed those foul murders of Abner and Amasa, the Lord let it sleep for a time, and Ioab was secure;
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but you see in due season, he having not sued out his pardon, the arrest came upon him, and Solomon slew him.
but you see in due season, he having not sued out his pardon, the arrest Come upon him, and Solomon slew him.
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And such was the case of the sin of Shemei that he committed against David, it lay a sleepe for a time.
And such was the case of the since of Shimei that he committed against David, it lay a sleep for a time.
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Such was the case of Iosephs brethren, in that they did against Ioseph, many yeares together it lay quiet,
Such was the case of Joseph's brothers, in that they did against Ioseph, many Years together it lay quiet,
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when it awakened, they saw what it was with anguish. Therefore consider what a sleeping sinne is, the forgetfulnesse of which maketh men secure.
when it awakened, they saw what it was with anguish. Therefore Consider what a sleeping sin is, the forgetfulness of which makes men secure.
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Men commit sins, and they are in health, and forget them, and so not considering their debts, they regard not this match, and goe not about it.
Men commit Sins, and they Are in health, and forget them, and so not considering their debts, they regard not this match, and go not about it.
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There is another part of security, wherewith men are involved, and that is, they thinke they have matched already with Iesus Christ, they thinke they are in an estate good enough,
There is Another part of security, wherewith men Are involved, and that is, they think they have matched already with Iesus christ, they think they Are in an estate good enough,
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and to come now to make a change of it, they think strict precisenesse, and more then needs.
and to come now to make a change of it, they think strict preciseness, and more then needs.
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And this one thing keepes many thousands off from matching, that they thinke their debts are paid, that they are in good estate,
And this one thing keeps many thousands off from matching, that they think their debts Are paid, that they Are in good estate,
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and they thinke that they are under covert.
and they think that they Are under covert.
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But to answer it in a word, I wish thee to consider those plaine places of Scripture, Gal. 5. 24. Whosoever is in Christ, hath crucified the flesh with the affections and lusts:
But to answer it in a word, I wish thee to Consider those plain places of Scripture, Gal. 5. 24. Whosoever is in christ, hath Crucified the Flesh with the affections and Lustiest:
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and that in 2 Cor. 5. 17. Whosoever is in Christ is a new creature, old things are passed away, all things are become new: and that Iam. 2. 10. If a man faile but in one point, (willingly and constantly) hee is guilty of the breach of the whole law:
and that in 2 Cor. 5. 17. Whosoever is in christ is a new creature, old things Are passed away, all things Are become new: and that Iam. 2. 10. If a man fail but in one point, (willingly and constantly) he is guilty of the breach of the Whole law:
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in Ezech. 18. 10, &c. The new translation doth not so well expresse it as the old;
in Ezekiel 18. 10, etc. The new Translation does not so well express it as the old;
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If hee beget a Sonne, if hee doe any of these things, though not all, if hee beget a Sonne that is atheife, If he beget a Son, if he do any of these things, though not all, if he beget a Son that is atheife,
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or a shedder of bloud, if hee doe one of these things, if not all,or a shedder of blood, if he do one of these things, if not all,
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but either hee eate upon the mountaines, or have defiled his neighbours wife, or have oppressed the poore, &c. if he have done but one of these, hee shall dye the death, his bloud shall be upon his head. Not to name more;
but either he eat upon the Mountains, or have defiled his neighbours wife, or have oppressed the poor, etc. if he have done but one of these, he shall die the death, his blood shall be upon his head. Not to name more;
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I say, out of this I gather, that he that allowes himselfe in the least sin, he that respects not all the Commandements,
I say, out of this I gather, that he that allows himself in the least since, he that respects not all the commandments,
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and the least small particle in them, that man is not yet matched with the Lord Iesus,
and the least small particle in them, that man is not yet matched with the Lord Iesus,
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and therefore doe not deceive your selves with vaine words, to thinke that these excluding signes,
and Therefore do not deceive your selves with vain words, to think that these excluding Signs,
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and markes, and rules that wee give, are inventions of our owne, that wee are too strict beyond our Commission.
and marks, and rules that we give, Are Inventions of our own, that we Are too strict beyond our Commission.
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Beloved, this plaine Word by which you shall bee judged at the last day, makes it plaine to you, that except there be such a generall reformation,
beloved, this plain Word by which you shall be judged At the last day, makes it plain to you, that except there be such a general Reformation,
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except you be new in all poynts, except all your lusts be crucified, except you respect all the Commandements,
except you be new in all points, except all your Lustiest be Crucified, except you respect all the commandments,
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and every particle thereof, unlesse that there be a generall sincerity, certainely you are excluded. Therefore I say, take all these together, that though thou be quiet for a while,
and every particle thereof, unless that there be a general sincerity, Certainly you Are excluded. Therefore I say, take all these together, that though thou be quiet for a while,
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and free from the arrest, that yet thou art not out of danger, thy sinne is but laid asleep, &c. I say,
and free from the arrest, that yet thou art not out of danger, thy sin is but laid asleep, etc. I say,
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if a man doe but seriously consider with himselfe, if hee sit downe, but one halfe houre,
if a man do but seriously Consider with himself, if he fit down, but one half hour,
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and consider what the shortnesse of his life is, what his danger is, and think there is another place that he must live in,
and Consider what the shortness of his life is, what his danger is, and think there is Another place that he must live in,
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for eternity, and then consider this, I may be surprized on the suddaine, as the foolish Virgins;
for eternity, and then Consider this, I may be surprised on the sudden, as the foolish Virgins;
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the Bridegroome came when they did not looke for him;
the Bridegroom Come when they did not look for him;
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and if he doe, what is thy case? know this, that it is too late to be matched at that time;
and if he do, what is thy case? know this, that it is too late to be matched At that time;
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as when the destroying Angell came, it was too late to sprinkle the doore-postes with the bloud of the Lambe;
as when the destroying Angel Come, it was too late to sprinkle the door-posts with the blood of the Lamb;
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but the time of it, is the time of the Passe-over; he will come at midnight, when thou lookest not for him;
but the time of it, is the time of the Passover; he will come At midnight, when thou Lookest not for him;
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and if it were to be done at that instant, no man should be damned; know this, that it must be done before;
and if it were to be done At that instant, no man should be damned; know this, that it must be done before;
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therefore consider seriously, and loose not your soules by inconsideration. But to proceed a little further to another impediment:
Therefore Consider seriously, and lose not your Souls by inconsideration. But to proceed a little further to Another impediment:
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for when a man hath considered the match, he begins to make objections against it, as,
for when a man hath considered the match, he begins to make objections against it, as,
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First, he lookes upon his husband, and he sees he must live in a poore and meane condition, he must take up his Crosse,
First, he looks upon his husband, and he sees he must live in a poor and mean condition, he must take up his Cross,
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and be despised, and contemned, and trampled upon, and when he begins to thinke of this, he is unwilling to match:
and be despised, and contemned, and trampled upon, and when he begins to think of this, he is unwilling to match:
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for saith he, I am not willing to live after this fashion. To this I may answer in a word;
for Says he, I am not willing to live After this fashion. To this I may answer in a word;
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for the Lord himselfe gives a very direct and quicke answer to this;
for the Lord himself gives a very Direct and quick answer to this;
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saith he, I will deceive none of you, I will deale plainely with you, if you match with me, I say, your condition will be very base,
Says he, I will deceive none of you, I will deal plainly with you, if you match with me, I say, your condition will be very base,
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and meane, and Blessed is he that is not offended with that meane condition.
and mean, and Blessed is he that is not offended with that mean condition.
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I confesse, if you match with me, you must take up your crosse, you must be persecuted,
I confess, if you match with me, you must take up your cross, you must be persecuted,
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and despised, and hated of all men; therefore saith he, choose you, I leave it to you to make your owne choice;
and despised, and hated of all men; Therefore Says he, choose you, I leave it to you to make your own choice;
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if you will not match, you may choose.
if you will not match, you may choose.
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But sayes he, he that is not willing to loose his life, and part with father and mother,
But Says he, he that is not willing to lose his life, and part with father and mother,
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and let lands, and credit, and liberty, and all goe, hee is not worthy of me. and let Lands, and credit, and liberty, and all go, he is not worthy of me.
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Wherein he implies, that the Lord is worthy to be matched with, notwithstanding all this base condition,
Wherein he Implies, that the Lord is worthy to be matched with, notwithstanding all this base condition,
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and that thou art unworthy of him, that stickest at it.
and that thou art unworthy of him, that stickest At it.
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And if thou didst know who he was, thou wouldest notwithstanding match with him to choose.
And if thou didst know who he was, thou Wouldst notwithstanding match with him to choose.
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If the Bridegroome, the Lord Iesus, should come in glory with his Bridegroomes apparell, if he should come decked with ornaments, with thousands of his Angels about him, every man would be willing to match with him;
If the Bridegroom, the Lord Iesus, should come in glory with his Bridegrooms apparel, if he should come decked with Ornament, with thousands of his Angels about him, every man would be willing to match with him;
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but here is the tryall what thou wilt doe at this time, it appeares not yet what he is,
but Here is the trial what thou wilt do At this time, it appears not yet what he is,
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and what he will doe, while he is now covered with a base out-side, now he is hid.
and what he will do, while he is now covered with a base outside, now he is hid.
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But yet he deales plainely you see with us.
But yet he deals plainly you see with us.
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I remember a Story of Crates, the Philosopher, when a virgin desired to match with him, he takes this course, he goes to her,
I Remember a Story of Crates, the Philosopher, when a Virgae desired to match with him, he Takes this course, he Goes to her,
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and tells her, and shewes her his crooked-back, his staffe, and his satchell, and saith this to her, this is thy husband,
and tells her, and shows her his crooked-back, his staff, and his satchel, and Says this to her, this is thy husband,
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and thy portion, wilt thou be content to take such an one as I? she persisted:
and thy portion, wilt thou be content to take such an one as I? she persisted:
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but when she had him, she knew she had another manner of husband then she looked for.
but when she had him, she knew she had Another manner of husband then she looked for.
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I use it but for a resemblance; for after this manner doth the Lord Iesus deale with us.
I use it but for a resemblance; for After this manner does the Lord Iesus deal with us.
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You must suffer the crosse, and goe out of the Camp; this is your husband, this is your portion, the crosse is your joynture.
You must suffer the cross, and go out of the Camp; this is your husband, this is your portion, the cross is your jointure.
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Now thou maist choose, if thou wilt match with him, so it is. I say now to every man that is willing, that persists for all this;
Now thou Mayest choose, if thou wilt match with him, so it is. I say now to every man that is willing, that persists for all this;
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thou shalt have the King of heaven for thy husband, thou matchest with such an one,
thou shalt have the King of heaven for thy husband, thou matchest with such an one,
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as shall make thee happy for ever, this is thy happinesse, thou shalt have thy worst first, the best is reserved for afterward:
as shall make thee happy for ever, this is thy happiness, thou shalt have thy worst First, the best is reserved for afterwards:
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with the world it is quite otherwise; there you have the best first, and the worst followes after: Therefore here is the tryall;
with the world it is quite otherwise; there you have the best First, and the worst follows After: Therefore Here is the trial;
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all the matter is to love Christ, in a base and meane estate, and I say this to thee, thou shalt have the same answer from Christ one day, that if thou be not content to match with him in a meane condition,
all the matter is to love christ, in a base and mean estate, and I say this to thee, thou shalt have the same answer from christ one day, that if thou be not content to match with him in a mean condition,
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if thou wilt not take him for worse, thou shalt never have him for better;
if thou wilt not take him for Worse, thou shalt never have him for better;
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if thou wilt not have him in a low condition, thou shalt not have him in a glorious.
if thou wilt not have him in a low condition, thou shalt not have him in a glorious.
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Rom. 8. 17. hee saith, those that suffer with him, shall also be glorified with him: Rom. 8. 17. he Says, those that suffer with him, shall also be glorified with him:
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and so on the contrary, hee that doth not suffer with him, that is, hee that is not content to take him with sufferings,
and so on the contrary, he that does not suffer with him, that is, he that is not content to take him with sufferings,
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and with the Crosse, he shall never raigne, and be glorified in heaven with him.
and with the Cross, he shall never Reign, and be glorified in heaven with him.
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But yet men will still say, are not these hard conditions that goes with this match? if otherwise, I should much desire it.
But yet men will still say, Are not these hard conditions that Goes with this match? if otherwise, I should much desire it.
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And every man is content to have the kernell, but hee would not trouble his teeth with the hardnesse of the shell.
And every man is content to have the kernel, but he would not trouble his teeth with the hardness of the shell.
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And indeed, there are in appearance hard conditions. For he must be taken for a Lord, and an husband;
And indeed, there Are in appearance hard conditions. For he must be taken for a Lord, and an husband;
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and for this cause many will not take him, this keepes many off.
and for this cause many will not take him, this keeps many off.
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And who would not be religious, if he thought it an easie thing to be religious? Men thinke they shall be tyred and strait-laced,
And who would not be religious, if he Thought it an easy thing to be religious? Men think they shall be tired and straitlaced,
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and never be able to endure the yoke.
and never be able to endure the yoke.
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But yet I say to every man that thinkes so, hee shall not finde it so, these conditions thathou thinkest so hard, are easie.
But yet I say to every man that thinks so, he shall not find it so, these conditions thathou Thinkest so hard, Are easy.
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First, the Lord hath said in plaine tearmes; if thou wilt beleeve his Word, that His yoke is easie, and his burthen light:
First, the Lord hath said in plain terms; if thou wilt believe his Word, that His yoke is easy, and his burden Light:
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I will make it plaine to thee, thou shalt not deny it.
I will make it plain to thee, thou shalt not deny it.
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There are but two things that make the burthen of Christ, that is his Law, to be hard, and that is either. The contrariety, or, The disproportion.
There Are but two things that make the burden of christ, that is his Law, to be hard, and that is either. The contrariety, or, The disproportion.
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For, there is nothing makes a thing hard, but one of these two. One is the contrariety betweene our wills;
For, there is nothing makes a thing hard, but one of these two. One is the contrariety between our wills;
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the reluctancy betweene our wills and Gods. Christ will have one thing, and wee another: hence comes the difficulty.
the reluctancy between our wills and God's christ will have one thing, and we Another: hence comes the difficulty.
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If our wills were the same, then there were no difficulty, then a man lives as he would, as he list.
If our wills were the same, then there were no difficulty, then a man lives as he would, as he list.
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But beloved, if thou match with him, he will give thee another will;
But Beloved, if thou match with him, he will give thee Another will;
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he will take away that reluctancy and renitency, he will take away thy old nature, thou shalt have a new nature,
he will take away that reluctancy and renitency, he will take away thy old nature, thou shalt have a new nature,
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and a new will, and so then they are easie. The other is from disproportion: if a man have a great burthen, and a little strength, the burthen proves heauy,
and a new will, and so then they Are easy. The other is from disproportion: if a man have a great burden, and a little strength, the burden Proves heavy,
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why? not because the burthen is in it selfe heauy, but because there is but little strength.
why? not Because the burden is in it self heavy, but Because there is but little strength.
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Now know, that Christ is such a husband, as that what he gives in charge, hee will give strength to doe it;
Now know, that christ is such a husband, as that what he gives in charge, he will give strength to do it;
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this I touched the last time, in comparing the two husbands, Rom. 7. see there our first husband, the Law, to which every man is married, till he be matched to Christ;
this I touched the last time, in comparing the two Husbands, Rom. 7. see there our First husband, the Law, to which every man is married, till he be matched to christ;
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that is an hard yoke, he commands much and gives no strength to performe it, it commands all things exactly.
that is an hard yoke, he commands much and gives no strength to perform it, it commands all things exactly.
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But the other husband requires but Evangelicall obedience, hee commands, but that is possible, and gives strength to doe it.
But the other husband requires but Evangelical Obedience, he commands, but that is possible, and gives strength to do it.
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When againe thou servest him in newnesse of spirit;
When again thou servest him in newness of Spirit;
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hee will raise up thy strength, and make a fitnesse, and sutablenesse, and proportion betweene thy strength and it;
he will raise up thy strength, and make a fitness, and suitableness, and proportion between thy strength and it;
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therefore thou shalt find no such difficulty in the thing, if thou resolve on the match once,
Therefore thou shalt find no such difficulty in the thing, if thou resolve on the match once,
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so as thou shouldest never feare the hardnesse of the burthen, that thou shouldest not bee able to obey thy husband.
so as thou Shouldst never Fear the hardness of the burden, that thou Shouldst not be able to obey thy husband.
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In setting out the other impediments that keepe men off from being willing to match with Christ, wee will keepe still the same order,
In setting out the other impediments that keep men off from being willing to match with christ, we will keep still the same order,
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and to the similitude here, as wee have done hitherto. The next impediment is, that wee shall not have any great dowry for the present:
and to the similitude Here, as we have done hitherto. The next impediment is, that we shall not have any great dowry for the present:
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ther is much promised, but we shall enjoy but little of it yet; though we shall have much hereafter, yet we have it not now;
there is much promised, but we shall enjoy but little of it yet; though we shall have much hereafter, yet we have it not now;
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this is a great impediment, and keeps off many men. It is the case of many; they think with themselves:
this is a great impediment, and keeps off many men. It is the case of many; they think with themselves:
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if I match now with Christ, I have much promised, that I shall have heaven, and many things to come hereafter;
if I match now with christ, I have much promised, that I shall have heaven, and many things to come hereafter;
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but for the present, I must forsake my pleasure, my profit, my delights. Now answer this, and all is done.
but for the present, I must forsake my pleasure, my profit, my delights. Now answer this, and all is done.
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But beloved, it must be Christ himselfe, that must answer it:
But Beloved, it must be christ himself, that must answer it:
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though wee be the instruments, and the meanes, yet except he speake with us, it will doe no good;
though we be the Instruments, and the means, yet except he speak with us, it will do no good;
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the Lord himselfe must be his owne spokesman;
the Lord himself must be his own spokesman;
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yet I answer, it is true indeed, the great dowry is to come, ye must wait for it;
yet I answer, it is true indeed, the great dowry is to come, you must wait for it;
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this time is a time of serving, as Iacob, hee served foureteene yeares for Rachel before he had her,
this time is a time of serving, as Iacob, he served foureteene Years for Rachel before he had her,
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and because he loved her, he thought the time short, he was willing to serve so long.
and Because he loved her, he Thought the time short, he was willing to serve so long.
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Now if thou love Christ, if thou prize him above all; then thou wilt be willing to stay for him;
Now if thou love christ, if thou prize him above all; then thou wilt be willing to stay for him;
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and those that will not stay, it is a signe they doe not love Christ, and therefore thou art not worthy of him.
and those that will not stay, it is a Signen they do not love christ, and Therefore thou art not worthy of him.
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You must know, that Christ makes us thus to stay a time, to know and trye his Spouse before he match with her, (indeed the match is now,
You must know, that christ makes us thus to stay a time, to know and try his Spouse before he match with her, (indeed the match is now,
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but I speake of that glorious match with the Lambe at his second comming, when wee shall receive the full dowry) which the Apostle speakes of, Iam. 1. 12. verse, Blessed is hee that endureth temptation; for when hee is tryed, hee shall receive a Crowne of life, which he hath promised to those that love him, and waite for his appearing.
but I speak of that glorious match with the Lamb At his second coming, when we shall receive the full dowry) which the Apostle speaks of, Iam. 1. 12. verse, Blessed is he that Endureth temptation; for when he is tried, he shall receive a Crown of life, which he hath promised to those that love him, and wait for his appearing.
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Beloved, ye must be content to beleeve for a time, enjoying is not yet come.
beloved, you must be content to believe for a time, enjoying is not yet come.
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Christ will trye our patience, our faith, he will trye whether his Spouse will take his word or no,
christ will try our patience, our faith, he will try whither his Spouse will take his word or no,
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whether she will rest upon him, whether she will beleeve him:
whither she will rest upon him, whither she will believe him:
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this is that, I say, that holds off many men, because they shall have nothing here,
this is that, I say, that holds off many men, Because they shall have nothing Here,
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But therein they doe not looke upon the whole life of man; wee looke but upon part;
But therein they do not look upon the Whole life of man; we look but upon part;
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wee onely care to provide for a short time here, and not for the whole life of man, which is eternall:
we only care to provide for a short time Here, and not for the Whole life of man, which is Eternal:
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and this is that which makes us to erre;
and this is that which makes us to err;
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as the cause of all errour in all the actions of men, is because they looke upon some part of a businesse, and not upon all.
as the cause of all error in all the actions of men, is Because they look upon Some part of a business, and not upon all.
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When a man lookes upon some part of a case, and not upon every part, this makes them judge amisse:
When a man looks upon Some part of a case, and not upon every part, this makes them judge amiss:
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so in this spirituall case wee erre, because wee doe not looke upon the whole life of man, to provide for our good hereafter, as well as the present.
so in this spiritual case we err, Because we do not look upon the Whole life of man, to provide for our good hereafter, as well as the present.
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The reason is, because as the Apostle sayth, 2 Pet. 1. and 9. Ver. Wee are pur-blind, and cannot see a farre off.
The reason is, Because as the Apostle say, 2 Pet. 1. and 9. Ver. we Are purblind, and cannot see a Far off.
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Indeed, this is the case of all that match with Christ, they have the worst for the present, the best is reserved.
Indeed, this is the case of all that match with christ, they have the worst for the present, the best is reserved.
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Indeed worldlings they have the best for the present, and the worst is reserved.
Indeed worldlings they have the best for the present, and the worst is reserved.
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Consider of it which is best, an heire that is in his minority is content to serve and doe as a servant doth,
Consider of it which is best, an heir that is in his minority is content to serve and do as a servant does,
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because hee knowes, notwithstanding there is a difference betweene him and a servant, he shall, hee knowes,
Because he knows, notwithstanding there is a difference between him and a servant, he shall, he knows,
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when he comes to age, enjoy his lands, and therefore hee is contented, though as yet hee is used as a servant.
when he comes to age, enjoy his Lands, and Therefore he is contented, though as yet he is used as a servant.
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Indeed, if he knew he should not live to enjoy his lands;
Indeed, if he knew he should not live to enjoy his Lands;
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but dye before he comes to age, then it were somewhat, if hee were discontented to live so:
but die before he comes to age, then it were somewhat, if he were discontented to live so:
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but wee shall be sure to live unto them, wee shall enjoy them;
but we shall be sure to live unto them, we shall enjoy them;
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as in that 2. Epistle to the Corinth. 4. 17. 18. For the momentany lightnesse of our tribulation prepareth for us an eternall weight of Glorie:
as in that 2. Epistle to the Corinth. 4. 17. 18. For the momentany lightness of our tribulation Prepareth for us an Eternal weight of Glory:
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while we looke not upon things that are seene, but upon things that are not seene;
while we look not upon things that Are seen, but upon things that Are not seen;
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for the things that are seene are temporall, but the things that are not seene are eternall. for the things that Are seen Are temporal, but the things that Are not seen Are Eternal.
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The time that we are to be here is short, if we consider it with eternity;
The time that we Are to be Here is short, if we Consider it with eternity;
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and beloved, if we did but seriously thinke of the time we are to be here,
and Beloved, if we did but seriously think of the time we Are to be Here,
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and eternity hereafter, wee should not soe much sticke upon these earthly things as wee doe.
and eternity hereafter, we should not so much stick upon these earthly things as we do.
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But to come neerer, and answer it to purpose;
But to come nearer, and answer it to purpose;
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if thou accept of this match, thou shalt have more, even for the present, then the full vintage of the men of this world,
if thou accept of this match, thou shalt have more, even for the present, then the full vintage of the men of this world,
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as in that 10. Chapter of Marke, 29. 30. There is no man that hath forsaken houses,
as in that 10. Chapter of Mark, 29. 30. There is no man that hath forsaken houses,
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or brethren, or sister, or father, or mother, or wife, or children, for my sake and the Gospels,
or brothers, or sister, or father, or mother, or wife, or children, for my sake and the Gospels,
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but hee shall receive now in this time an hundred fold; but he shall receive now in this time an hundred fold;
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houses, brethren, sisters, fathers, mothers, and children and lands, with persecutions, and in the world to come life everlasting:
houses, brothers, Sisters, Father's, mother's, and children and Lands, with persecutions, and in the world to come life everlasting:
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even with persecutions a man shall receive an hundred fold.
even with persecutions a man shall receive an hundred fold.
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If you aske how can that be, that a man with persecution shall receive an hundred fold in this life? for answer, we must compare this place with the 2 Cor. 6. 10. As sorrowfull, yet alway rejoycing;
If you ask how can that be, that a man with persecution shall receive an hundred fold in this life? for answer, we must compare this place with the 2 Cor. 6. 10. As sorrowful, yet always rejoicing;
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as poore, and yet making many rich; as having nothing, and yet possessing all things: as poor, and yet making many rich; as having nothing, and yet possessing all things:
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though they have a sorrowfull time outwardly, yet they have abundance of inward joy, which they have in the grace and favour of God.
though they have a sorrowful time outwardly, yet they have abundance of inward joy, which they have in the grace and favour of God.
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This is your usuall Proverb, Hee is rich whom God loves.
This is your usual Proverb, He is rich whom God loves.
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Though a man loose credit with the world, and praise with men, and estimation, which keepes many men off;
Though a man lose credit with the world, and praise with men, and estimation, which keeps many men off;
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yet thou shalt have joy in God, peace of conscience, which is an hundred times better.
yet thou shalt have joy in God, peace of conscience, which is an hundred times better.
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But you will say, what if they be put into prison? shall they then have an hundred fold in this life? yes,
But you will say, what if they be put into prison? shall they then have an hundred fold in this life? yes,
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for their imprisonment is better then worldly mens liberty.
for their imprisonment is better then worldly men's liberty.
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It is said, that when Ioseph was put into prison, that the Lord went in with him,
It is said, that when Ioseph was put into prison, that the Lord went in with him,
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and was with him, and therefore it was no prison:
and was with him, and Therefore it was no prison:
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for what is it that makes it a prison? The Lords absence, a man hath more joy in a prison wherein God is,
for what is it that makes it a prison? The lords absence, a man hath more joy in a prison wherein God is,
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then in a Palace without God;
then in a Palace without God;
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as you may see in Saul; when the Lord was departed from him, his Palace was but a prison to him.
as you may see in Saul; when the Lord was departed from him, his Palace was but a prison to him.
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Brethren, if you beleeve this, that you shall have more for the present, if ye will accept of this match, you will not any longer stand out.
Brothers, if you believe this, that you shall have more for the present, if you will accept of this match, you will not any longer stand out.
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But if you will not beleeve, for all that I have said, we have no more to say to you in briefe, but this:
But if you will not believe, for all that I have said, we have no more to say to you in brief, but this:
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thou shalt have thy portion in this life, as the Prodigall sonne, he would have his portion presently:
thou shalt have thy portion in this life, as the Prodigal son, he would have his portion presently:
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well, if you will have your portion, ye shall have it, as in that 17. Psal. 14. The men of this world, who have their portions in this life. You shall have your portions in this life, thou shalt have thy belly filled with treasures:
well, if you will have your portion, you shall have it, as in that 17. Psalm 14. The men of this world, who have their portions in this life. You shall have your portions in this life, thou shalt have thy belly filled with treasures:
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but remember that terrible sentence, Thou hast thy reward. Therefore it is no marvell, that worldlings live so contentedly, with so much outward ease;
but Remember that terrible sentence, Thou hast thy reward. Therefore it is no marvel, that worldlings live so contentedly, with so much outward ease;
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it is no marvell, I say, for their Father hath given them their portion. Another impediment is;
it is no marvel, I say, for their Father hath given them their portion. another impediment is;
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when parents have provided a fit match for their children, and come and propound it to their children,
when Parents have provided a fit match for their children, and come and propound it to their children,
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then they are promised to another, their hearts are set upon others: and this is a great impediment in this, and it is common.
then they Are promised to Another, their hearts Are Set upon Others: and this is a great impediment in this, and it is Common.
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Now the Lord comes to propound this match to thee;
Now the Lord comes to propound this match to thee;
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but thou canst not forsake those things that thy affections are set upon, thou hast made another choise, thy heart is set upon these outward things, thou hast promised thy love and delight to them,
but thou Canst not forsake those things that thy affections Are Set upon, thou hast made Another choice, thy heart is Set upon these outward things, thou hast promised thy love and delight to them,
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and thou must now refuse the sute of the Kings Sonne. This one day will lye heauy upon thy conscience,
and thou must now refuse the suit of the Kings Son. This one day will lie heavy upon thy conscience,
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when as this Christ that thou hast now rejected, shall come to Iudgement, and shall sit upon his glorious Throne,
when as this christ that thou hast now rejected, shall come to Judgement, and shall fit upon his glorious Throne,
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and shall pronounce that heauy sentence, Depart from me ye cursed; and then thy conscience shall tell thee, oh he was once a suter to mee,
and shall pronounce that heavy sentence, Depart from me you cursed; and then thy conscience shall tell thee, o he was once a suitor to me,
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but I had made another choice, a worse choise;
but I had made Another choice, a Worse choice;
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which then thou findest, though it seemed pleasant for the time, yet indeed his service would have beene more pleasant and profitable,
which then thou Findest, though it seemed pleasant for the time, yet indeed his service would have been more pleasant and profitable,
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for he would have thee live but according to the rule, in temperance, sobriety, in diligence, in thy calling,
for he would have thee live but according to the Rule, in temperance, sobriety, in diligence, in thy calling,
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and such like, which would have kept thy body in health, and preserved thy estate;
and such like, which would have kept thy body in health, and preserved thy estate;
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and now thou hast wasted thy body in fornication, and uncleanenesse, and hast wasted thy goods in drunkennesse and good-fellowship, and all riotous living:
and now thou hast wasted thy body in fornication, and uncleanness, and hast wasted thy goods in Drunkenness and good-fellowship, and all riotous living:
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and so if we should stand to compare every particular service of each husband, we should find that our obedience to our right husband, is more pleasant then that we have now chosen;
and so if we should stand to compare every particular service of each husband, we should find that our Obedience to our right husband, is more pleasant then that we have now chosen;
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nay, wee should find that the worst actions that Christ commands, are farre more pleasant then the best of the other;
nay, we should find that the worst actions that christ commands, Are Far more pleasant then the best of the other;
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as take sorrow for sinne, that wee count the worst and the hardest duty, yet even in that there goes along with it a secret sweetnesse, and comfort;
as take sorrow for sin, that we count the worst and the Hardest duty, yet even in that there Goes along with it a secret sweetness, and Comfort;
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those that have any experience in it, know it to be true:
those that have any experience in it, know it to be true:
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but when as thou yeeldest obedience to thy other husband, even in the midst of thy carnall delights, thy heart is sad, there is a kinde of perplexity goes along with it:
but when as thou yieldest Obedience to thy other husband, even in the midst of thy carnal delights, thy heart is sad, there is a kind of perplexity Goes along with it:
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this wee shall finde in all the actions wee doe to this wrong husband, a secret griping and stinging of conscience;
this we shall find in all the actions we do to this wrong husband, a secret gripping and stinging of conscience;
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and besides this, wee shall at length be paid with death.
and beside this, we shall At length be paid with death.
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But in our obedience to our right husband, more-over and above our comfort in his service, he will give us wages and rewards, eternall life,
But in our Obedience to our right husband, moreover and above our Comfort in his service, he will give us wages and rewards, Eternal life,
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and all the comforts appertaining thereunto.
and all the comforts appertaining thereunto.
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But in briefe, if you will not yeeld, if you will not be ruled, God will doe with you as parents doe with rebellious children,
But in brief, if you will not yield, if you will not be ruled, God will do with you as Parents do with rebellious children,
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if they are stubborne, and match against their will;
if they Are stubborn, and match against their will;
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when as neither promises, nor perswasions will doe any good, what will they doe? Why, they will disinherit them.
when as neither promises, nor persuasions will do any good, what will they do? Why, they will disinherit them.
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So if ye will be stubborne, and neither perswasions nor promises will doe no good with you,
So if you will be stubborn, and neither persuasions nor promises will do no good with you,
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but notwithstanding all this, you will not remove your affections from off your choice; your Father shall disinherit you, you shall loose your Kingdome, you shall be damned;
but notwithstanding all this, you will not remove your affections from off your choice; your Father shall disinherit you, you shall lose your Kingdom, you shall be damned;
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if you will not cut off your right hands, and cut out your right eyes that offend you, ye shall keepe them,
if you will not Cut off your right hands, and Cut out your right eyes that offend you, you shall keep them,
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but ye shall goe to hell with them.
but you shall go to hell with them.
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If you will not beleeve us, we have no more to say to you, ye shall loose your birth-right.
If you will not believe us, we have no more to say to you, you shall lose your birthright.
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Another impediment, if so be we find we stand in need of an husband to pay our debts,
another impediment, if so be we find we stand in need of an husband to pay our debts,
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yet we are not disposed to marry yet.
yet we Are not disposed to marry yet.
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But know, if thou wilt not take the time before the time be past, thou shalt sit long enough without suters.
But know, if thou wilt not take the time before the time be past, thou shalt fit long enough without Suitors.
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Christ he is a suter by his Spirit, and we are his friends to perswade you to match with him.
christ he is a suitor by his Spirit, and we Are his Friends to persuade you to match with him.
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Now consider how that He onely must perswade: we may perswade long enough; if no other doe perswade you, you will never be wonne:
Now Consider how that He only must persuade: we may persuade long enough; if not other do persuade you, you will never be won:
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but there is another, the Lord himselfe, he is his owne spokseman, and must be, or else you will never be won.
but there is Another, the Lord himself, he is his own spokseman, and must be, or Else you will never be wone.
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And therefore, take heede of deferring when thou findest the Holy Ghost a suter to thee,
And Therefore, take heed of deferring when thou Findest the Holy Ghost a suitor to thee,
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and that Christ speakes to thy heart, take heede of refusing, his Spirit shall not alwayes strive with man:
and that christ speaks to thy heart, take heed of refusing, his Spirit shall not always strive with man:
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if he knocke but once, open to him, perhaps he will knocke no more. Take heed of delayes and puttings off, bidding Christ come another time;
if he knock but once, open to him, perhaps he will knock no more. Take heed of delays and puttings off, bidding christ come Another time;
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for we commonly say, delayes are dangerous.
for we commonly say, delays Are dangerous.
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If thou dost, thou maist loose thy suter, and Christ may let thee sit all thy life time,
If thou dost, thou Mayest lose thy suitor, and christ may let thee fit all thy life time,
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and never be a suter to thee againe.
and never be a suitor to thee again.
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There is indeed a time, when all would match with Christ in their extremity at their deaths,
There is indeed a time, when all would match with christ in their extremity At their death's,
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as the foolish Virgins, they came when it proved too late, the doores were shut.
as the foolish Virgins, they Come when it proved too late, the doors were shut.
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When the arrest comes upon us, then we would match with Christ, but then it is too late,
When the arrest comes upon us, then we would match with christ, but then it is too late,
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then Christ will not match with thee;
then christ will not match with thee;
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then we may fly to the hornes of the Altar, as Ioab did, but then Christ will say,
then we may fly to the horns of the Altar, as Ioab did, but then christ will say,
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as Solomon did of Ioab, Goe fall upon him, and kill him, even there.
as Solomon did of Ioab, Go fallen upon him, and kill him, even there.
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There is a refuge in the City, but thou must be a Citizen there, before the avenger of bloud comes.
There is a refuge in the city, but thou must be a Citizen there, before the avenger of blood comes.
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Then is not a time to marry with Christ, then is a time to call to mountaines to fall upon you and cover you,
Then is not a time to marry with christ, then is a time to call to Mountains to fallen upon you and cover you,
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and furthermore whereas thou sayest, thou wilt hereafter match with Christ, but not yet, what knowest thou but that thy soule may presently be taken from thee? and therefore you see what a deale of folly men shew in their puttings off. Another impediment is.
and furthermore whereas thou Sayest, thou wilt hereafter match with christ, but not yet, what Knowest thou but that thy soul may presently be taken from thee? and Therefore you see what a deal of folly men show in their puttings off. another impediment is.
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When the parties are brought together, to see one another; many times they doe not like one another:
When the parties Are brought together, to see one Another; many times they do not like one Another:
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and this is a common case: and so it is in this spirituall match; when men come to looke upon the Lord, they doe not like the Lord:
and this is a Common case: and so it is in this spiritual match; when men come to look upon the Lord, they do not like the Lord:
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well, if this be thy case, if it be thus with thee, the Lord will not be so much as a suter to thee, hee counts thee an enemy.
well, if this be thy case, if it be thus with thee, the Lord will not be so much as a suitor to thee, he counts thee an enemy.
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There is an antipathy betweene the Lord and many, there is an enmity; but you must know, in this there is a two-fold enmity;
There is an antipathy between the Lord and many, there is an enmity; but you must know, in this there is a twofold enmity;
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one out of ignorance, as Paul, sayes he, I was a Blasphemer, and a persecutor, but now I am received to mercy, because I did it ignorantly through unbeleife.
one out of ignorance, as Paul, Says he, I was a Blasphemer, and a persecutor, but now I am received to mercy, Because I did it ignorantly through unbelief.
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If hee had knowne the Lord, hee would not have persecuted him. But secondly, there is also a wilfull enmity against the Lord:
If he had known the Lord, he would not have persecuted him. But secondly, there is also a wilful enmity against the Lord:
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they know the Lord, and yet they doe not like him.
they know the Lord, and yet they do not like him.
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But these men will deny this, and say, this is not the cause they come not in, whatsoever is the cause.
But these men will deny this, and say, this is not the cause they come not in, whatsoever is the cause.
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Well, doe not deceive thy selfe;
Well, do not deceive thy self;
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if thou love the Lord, thou wilt love his Image, thou wilt love his children which are his Image.
if thou love the Lord, thou wilt love his Image, thou wilt love his children which Are his Image.
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If thou hatest those that beare his Image, thou hatest the Lord himselfe. And therefore doe not deceive thy selfe:
If thou Hatest those that bear his Image, thou Hatest the Lord himself. And Therefore do not deceive thy self:
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if thou bearest a secret hatred and dislike of that strictnesse and holinesse, that is in the Saints;
if thou bearest a secret hatred and dislike of that strictness and holiness, that is in the Saints;
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if thou hast an inward grudge to that which is Gods Image, thou hatest God himselfe.
if thou hast an inward grudge to that which is God's Image, thou Hatest God himself.
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But perhaps thou wilt say, I hate him because he is an hypocrite;
But perhaps thou wilt say, I hate him Because he is an hypocrite;
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if hee were the child of God I would love him, but I hate his hypocrisie.
if he were the child of God I would love him, but I hate his hypocrisy.
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But take heede, that when thou strikest an hypocrite, a Saint lyes not a bleeding;
But take heed, that when thou strikest an hypocrite, a Saint lies not a bleeding;
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so also when a man lyeth under a sharp and powerfull Ministery, and thou bearest hatred and dislike of it, thou hatest the Lord himselfe, whose ordinance it is.
so also when a man lies under a sharp and powerful Ministry, and thou bearest hatred and dislike of it, thou Hatest the Lord himself, whose Ordinance it is.
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This was the case of the Iewes, when the Apostles had shewed them the Lord Iesus,
This was the case of the Iewes, when the Apostles had showed them the Lord Iesus,
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and they saw all was rejected, what followed? we have no more to say to you, Christ would no longer be a suter to them.
and they saw all was rejected, what followed? we have no more to say to you, christ would no longer be a suitor to them.
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Seing ye reject us, and will not receive this word of salvation, loe now we turne to the Gentiles,
Sing you reject us, and will not receive this word of salvation, lo now we turn to the Gentiles,
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and those that will receive us.
and those that will receive us.
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And therefore brethren, take heed of disliking the Lord, when he comes a suter to you, doe not lay false aspersions upon him,
And Therefore brothers, take heed of disliking the Lord, when he comes a suitor to you, do not lay false Aspersions upon him,
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and his wayes, and children, doe not beleeve false aspersions laid upon him by others;
and his ways, and children, do not believe false Aspersions laid upon him by Others;
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as those that were sent to spye Canaan, they brought up evill reports of that Land;
as those that were sent to spy Canaan, they brought up evil reports of that Land;
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what followed? not onely they were excluded out of the Land, but also all those that beleeved them.
what followed? not only they were excluded out of the Land, but also all those that believed them.
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Now thus we have shewed you the match, and given you some tryals to know,
Now thus we have showed you the match, and given you Some trials to know,
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whether you are matched with Christ or no, as also what may stirre you up to accept this match,
whither you Are matched with christ or not, as also what may stir you up to accept this match,
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if yee finde upon examination, that ye are not matched with him, also the impediments that keepe men off from the match:
if ye find upon examination, that you Are not matched with him, also the impediments that keep men off from the match:
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that if any of them be your case, ye may remove it. But brethren, all this can doe nothing to procure this match;
that if any of them be your case, you may remove it. But brothers, all this can do nothing to procure this match;
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this will not worke upon you, except the Lord be his owne spokse-man to winne your love, hee it is that must winne you.
this will not work upon you, except the Lord be his own spokseman to win your love, he it is that must win you.
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Men are like dead men when wee speake to them; but if Christ speake not by his Spirit, they are dead still;
Men Are like dead men when we speak to them; but if christ speak not by his Spirit, they Are dead still;
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it is hee that must shew you your debt and your danger, and the beauty and excellency of your husband, and must remove the impediments.
it is he that must show you your debt and your danger, and the beauty and excellency of your husband, and must remove the impediments.
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And seeing that now you are to receive Christ offered in the Sacrament, this point may be a great helpe to strengthen your faith.
And seeing that now you Are to receive christ offered in the Sacrament, this point may be a great help to strengthen your faith.
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When a man promises to match with one, this helpes well forward to the match: but when the man is in the Church, and offers himselfe to match with thee,
When a man promises to match with one, this helps well forward to the match: but when the man is in the Church, and offers himself to match with thee,
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then wee cannot choose but beleeve it:
then we cannot choose but believe it:
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Hee that eateth and drinketh this unworthily, he is guilty of the body and bloud of the Lord: He that Eateth and Drinketh this unworthily, he is guilty of the body and blood of the Lord:
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therefore doe not take it hand over head, but examine whether thou standest in need of Christ, canst thou set a price upon him,
Therefore do not take it hand over head, but examine whither thou Standest in need of christ, Canst thou Set a price upon him,
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as the cheifest thing thou wantest? The great match is made in Baptisme:
as the chiefest thing thou Wantest? The great match is made in Baptism:
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this is but the renewing of the Nuptials, and new Actes of taking and receiving Christ.
this is but the renewing of the Nuptials, and new Acts of taking and receiving christ.
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Consider then, if thou have matcht with Christ before, else if thou comest hither, this is a great provocation to the Lord:
Consider then, if thou have matched with christ before, Else if thou Comest hither, this is a great provocation to the Lord:
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for that which is required of thee now, is, that thou take Christ with more willingnesse, still that thou come with more desires and longing after the Lord Iesus,
for that which is required of thee now, is, that thou take christ with more willingness, still that thou come with more Desires and longing After the Lord Iesus,
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or else thou dost receive unworthily.
or Else thou dost receive unworthily.
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Consider every time thou comest, of what need thou standest in of Christ, and in this thing thou must take some paines with thy heart, every time thou comest, to see more need thou standest in of Christ,
Consider every time thou Comest, of what need thou Standest in of christ, and in this thing thou must take Some pains with thy heart, every time thou Comest, to see more need thou Standest in of christ,
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and also examine strictly what thou hast done amisse, and worke thy heart to unfained sorrow,
and also examine strictly what thou hast done amiss, and work thy heart to unfeigned sorrow,
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and make up all breaches before thou comest, as thou dost with men, which is a very commendable thing,
and make up all Breaches before thou Comest, as thou dost with men, which is a very commendable thing,
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and if thou have any request to put up to him, this is a speciall day of hearing.
and if thou have any request to put up to him, this is a special day of hearing.
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Whatsoever jewell thou wouldst have to beautifie thy selfe, that is, whatsoever graces thou wantest to beautifie thy soule, what change of rayment thou wouldst weare to adorne thy conversation, what temptation hath long haunted thee, thou canst not be rid of, aske of thy husband now upon this day; this is the marriage day;
Whatsoever jewel thou Wouldst have to beautify thy self, that is, whatsoever graces thou Wantest to beautify thy soul, what change of raiment thou Wouldst wear to adorn thy Conversation, what temptation hath long haunted thee, thou Canst not be rid of, ask of thy husband now upon this day; this is the marriage day;
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this is a faire opportunity to aske any thing of thy husband:
this is a fair opportunity to ask any thing of thy husband:
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aske thy husband now, he will not deny thee, nay whatsoever thou wantest for this life,
ask thy husband now, he will not deny thee, nay whatsoever thou Wantest for this life,
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for thy body, aske it now, for all is thine;
for thy body, ask it now, for all is thine;
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whatsoever thou desirest, any gift for soule or body, whatsoever it be that thou wouldest have him to take from thee, that hurts thee,
whatsoever thou Desirest, any gift for soul or body, whatsoever it be that thou Wouldst have him to take from thee, that hurts thee,
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or whatsoever thou wouldest have him give thee, to doe thee good, aske it: I dare be bold to say, he will not deny thee;
or whatsoever thou Wouldst have him give thee, to do thee good, ask it: I Dare be bold to say, he will not deny thee;
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for if Herod because of his oath, would not deny the daugh ter of Herodias, even to the halfe of the Kingdome, dost thou thinke that thy husband will deny thee any thing, that hath given himselfe to thee? hath he given thee the great? and dost thou thinke that he will deny thee the lesse,
for if Herod Because of his oath, would not deny thee daugh ter of Herodias, even to the half of the Kingdom, dost thou think that thy husband will deny thee any thing, that hath given himself to thee? hath he given thee the great? and dost thou think that he will deny thee the less,
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if it be good for thee? if he doe deny thee, it is because it is not convenient;
if it be good for thee? if he do deny thee, it is Because it is not convenient;
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or else, thou dost not aske it in due time, or else he will give thee a better thing.
or Else, thou dost not ask it in due time, or Else he will give thee a better thing.
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THE CHVRCHES CARIAGE. EPHES. 5. 22. 23. 24. Wives, submit your selves unto your owne husbands, as unto the Lord.
THE CHURCHES CARIAGE. EPHESIANS. 5. 22. 23. 24. Wives, submit your selves unto your own Husbands, as unto the Lord.
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For the husband is the head of the wife, even as Christ is the head of the Church:
For the husband is the head of the wife, even as christ is the head of the Church:
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and he is the Saviour of the body.
and he is the Saviour of the body.
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Therefore as the Church is subject unto Christ, so let the wives be to their owne husbands in every thing.
Therefore as the Church is Subject unto christ, so let the wives be to their own Husbands in every thing.
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THE Scope of the Apostle is, to shew that wives ought to be subject to their husbands, which he inforceth upon them with this argu ment;
THE Scope of the Apostle is, to show that wives ought to be Subject to their Husbands, which he enforceth upon them with this Argue meant;
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for so is the Church to Christ. My scope is onely to speake of the latter:
for so is the Church to christ. My scope is only to speak of the latter:
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for whereas formerly I pressed men to receive Iesus Christ; now because the cheifest thing they sticke at is, being subject to him (which yet is a thing necessary,
for whereas formerly I pressed men to receive Iesus christ; now Because the chiefest thing they stick At is, being Subject to him (which yet is a thing necessary,
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if they receive him aright) for men having lived all their lives at liberty, would doe still,
if they receive him aright) for men having lived all their lives At liberty, would do still,
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although it be the condition of those that are married to Christ, to be subject to him,
although it be the condition of those that Are married to christ, to be Subject to him,
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as it is of the woman to be to the man, as appeares by that law first given. 3 Gen. 16. Thy desire shall be to thy husband,
as it is of the woman to be to the man, as appears by that law First given. 3 Gen. 16. Thy desire shall be to thy husband,
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and hee shall rule over thee, that is, thy will shall be subject to his. and he shall Rule over thee, that is, thy will shall be Subject to his.
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Now this Text shewes both, that the Church is subject to Christ ▪ and the reasons why it should be so:
Now this Text shows both, that the Church is Subject to christ ▪ and the Reasons why it should be so:
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there are three things in it. That every man that takes Christ is subject to him:
there Are three things in it. That every man that Takes christ is Subject to him:
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that is laid downe positively in the Text ▪ the Church is subject to Christ. That every man that takes him ought to bee so.
that is laid down positively in the Text ▪ the Church is Subject to christ. That every man that Takes him ought to be so.
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That it is best for them so to be: That it is best for them so to be:
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and to that end the Apostle gives two reasons, for he is their head and Saviour.
and to that end the Apostle gives two Reasons, for he is their head and Saviour.
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I will bind up all into one point, that,
I will bind up all into one point, that,
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Every one that doth, or will take Christ, hee is, and ought to be subject to him, Every one that does, or will take christ, he is, and ought to be Subject to him,
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and it is best for him so to be. He that takes Christ, is subject to him; and it is best for him so to be. He that Takes christ, is Subject to him;
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for so soone as there is an union made between the soule and Christ, so soone there is a power goes out from him, which bowes and fashions the heart,
for so soon as there is an Union made between the soul and christ, so soon there is a power Goes out from him, which bows and fashions the heart,
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and makes it willing to keepe his Lawes, it causeth such a motion in the heart,
and makes it willing to keep his Laws, it Causes such a motion in the heart,
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as is in the members from the head:
as is in the members from the head:
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so soone as the will is willing to doe a thing, there is a readinesse also in the members,
so soon as the will is willing to do a thing, there is a readiness also in the members,
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and the reason is, because there is the same spirit that is in the head transfused into the members,
and the reason is, Because there is the same Spirit that is in the head transfused into the members,
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and so here the same spirit is communicated from Christ by vertue of this union to the members,
and so Here the same Spirit is communicated from christ by virtue of this Union to the members,
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and as soone as that union shall be perfect, and the Spirit shall dwell in all fulnesse in us,
and as soon as that Union shall be perfect, and the Spirit shall dwell in all fullness in us,
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then we shall have a full readinesse to obey him. Now because it is but in part;
then we shall have a full readiness to obey him. Now Because it is but in part;
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therefore in regard of the degrees of it, there is much wanting in this readinesse to obedience,
Therefore in regard of the Degrees of it, there is much wanting in this readiness to Obedience,
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yet so, as there is in some measure some such inclination, though the members are weake and paralyticall, and contrary humors are in them, which much hinder their readinesse;
yet so, as there is in Some measure Some such inclination, though the members Are weak and paralytical, and contrary humours Are in them, which much hinder their readiness;
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yet so as there is an inclination in the mind, an intrinsecall aptnesse to be subject to Christ in all things.
yet so as there is an inclination in the mind, an intrinsical aptness to be Subject to christ in all things.
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That he that takes Christ ought to be subject. That he that Takes christ ought to be Subject.
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Now thou art matched with him, thou art engaged, thou hast covenanted with him, Cor. 7. 23. He is thy Lord,
Now thou art matched with him, thou art engaged, thou hast covenanted with him, Cor. 7. 23. He is thy Lord,
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and hath bought thee, and thou hast sold thy selfe to him, yet hee hath bought thee of thy selfe,
and hath bought thee, and thou hast sold thy self to him, yet he hath bought thee of thy self,
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so as thou art not tui juris. It is an usuall thing for men to bethinke with themselves,
so as thou art not tui Juris. It is an usual thing for men to bethink with themselves,
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how shall I bestow this day? and men forger that they are servants; for they are not to spend it in what is pleasant and profitable for themselves,
how shall I bestow this day? and men forger that they Are Servants; for they Are not to spend it in what is pleasant and profitable for themselves,
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for God hath bought them of themselves, and as a servant is to aske his master every morning what worke hee would have him to doe that day, so are ye;
for God hath bought them of themselves, and as a servant is to ask his master every morning what work he would have him to do that day, so Are you;
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not a jot of strength is thine owne.
not a jot of strength is thine own.
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The last is, that is is best for men to be subject to him, and if men were perswaded that it were best for them now at this time to be subject to him, they would come in:
The last is, that is is best for men to be Subject to him, and if men were persuaded that it were best for them now At this time to be Subject to him, they would come in:
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but it is one thing to thinke it generally best, and best for me at this time in my particular case.
but it is one thing to think it generally best, and best for me At this time in my particular case.
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Now this is it, I will shew you, and take the reasons in the Text. Because he is an head, and that in foure respects. In regard of Soveraignty.
Now this is it, I will show you, and take the Reasons in the Text. Because he is an head, and that in foure respects. In regard of Sovereignty.
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In regard of preeminency and excellency. Because hee gives life to the Church, as the head doth to the body. In regard of Preeminence and excellency. Because he gives life to the Church, as the head does to the body.
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Because hee is a guide to the Church, as the head is to the members. Because he is a guide to the Church, as the head is to the members.
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Because hee is their Soveraigne Lord and Prince, for this subjection is in nature to be subject to him that is our Lord,
Because he is their Sovereign Lord and Prince, for this subjection is in nature to be Subject to him that is our Lord,
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and whom wee find set over us, and we thinke it no disparagement to be so.
and whom we find Set over us, and we think it no disparagement to be so.
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To subject our selves to an equall indeed, we may and doe thinke much at it:
To Subject our selves to an equal indeed, we may and do think much At it:
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therefore now thinke, that he is a Prince, and thou art a base creature;
Therefore now think, that he is a Prince, and thou art a base creature;
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and dost thou thinke much to be subject to him? all disobedience comes from this;
and dost thou think much to be Subject to him? all disobedience comes from this;
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that wee thinke our selves too good to obey him:
that we think our selves too good to obey him:
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as hee said, so men say secretly in their hearts, who is the Lord, that I should obey? and this they doe in every sinne.
as he said, so men say secretly in their hearts, who is the Lord, that I should obey? and this they do in every sin.
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And whereas it may be said, there are many great men set over men, which they will say, they see no great reason why they obey them;
And whereas it may be said, there Are many great men Set over men, which they will say, they see no great reason why they obey them;
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I am of more excellent parts then he: this may be objected against many Kings; and indeed, unlesse they do excell, obedience doth not come off willingly, nor naturally.
I am of more excellent parts then he: this may be objected against many Kings; and indeed, unless they do excel, Obedience does not come off willingly, nor naturally.
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Therefore in the second place consider, he is a head for preeminence, Col. 1. 18. 19. He is the head of the body, the Church, that in all things he might have the preeminence;
Therefore in the second place Consider, he is a head for preeminence, Col. 1. 18. 19. He is the head of the body, the Church, that in all things he might have the preeminence;
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for it pleased the Father, that in him all fulnesse should dweld, that as in the head there are all the excellencies of the body in all fulnesse, the senses and the understanding, &c. so in him:for it pleased the Father, that in him all fullness should dwelled, that as in the head there Are all the excellencies of the body in all fullness, the Senses and the understanding, etc. so in him:
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now if a man had all excellencies in all fulnesse above all other men, all the world would obey that man. See it in beasts;
now if a man had all excellencies in all fullness above all other men, all the world would obey that man. See it in beasts;
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an Eagle being the excellentest of foules, nature hath made it the King of all:
an Eagl being the excellentest of fowls, nature hath made it the King of all:
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and were there such a man among men, there would be no resistance in nature to such an obedience to him.
and were there such a man among men, there would be no resistance in nature to such an Obedience to him.
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Now Christ is such an one, full of wisdome, full of love and meeknesse, &c. such an one as thy heart can wish.
Now christ is such an one, full of Wisdom, full of love and meekness, etc. such an one as thy heart can wish.
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In the third place, all this is for thy profit, if thou be obedient to him,
In the third place, all this is for thy profit, if thou be obedient to him,
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for thou mightest say, why should I obey him? what is all this his excellency to me? when we see the government wee live in to be for our good,
for thou Mightest say, why should I obey him? what is all this his excellency to me? when we see the government we live in to be for our good,
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then we are willing to submit:
then we Are willing to submit:
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if we had such a Governour as is mentioned in Iudges, that would spend his fatnesse and his sweetnesse for us, him we would obey.
if we had such a Governor as is mentioned in Judges, that would spend his fatness and his sweetness for us, him we would obey.
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Now Iesus Christ hath spent his fatnesse for your good, and all this fulnesse that is in him, is for the good of the body, Ephes. 1. ult. speaking of Christ and the body, hee calls the body the fulnesse of him who filleth all in all.
Now Iesus christ hath spent his fatness for your good, and all this fullness that is in him, is for the good of the body, Ephesians 1. ult. speaking of christ and the body, he calls the body the fullness of him who fills all in all.
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The body is the fulnesse of him; for as the head makes not a compleate man without the body, so nor Christ without his Church,
The body is the fullness of him; for as the head makes not a complete man without the body, so nor christ without his Church,
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and yet least this might be thought too much to be spoken of the body, that it should be the fulnesse of Christ, therefore withall he shewes that it is Christ which fils the Church, It is the fulnesse of him who fils all in all, emptying out his fulnesse into them, filling all with all the excellencies that are in himselfe.
and yet lest this might be Thought too much to be spoken of the body, that it should be the fullness of christ, Therefore withal he shows that it is christ which fills the Church, It is the fullness of him who fills all in all, emptying out his fullness into them, filling all with all the excellencies that Are in himself.
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No excellency is in him, but he stamps it upon the body; for he received it for their sakes.
No excellency is in him, but he stamps it upon the body; for he received it for their sakes.
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As the common Conduit receives not water for it selfe, but for others;
As the Common Conduit receives not water for it self, but for Others;
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so is he the common Conduit of Grace, a head which communicates the same life to his members he hath in himselfe, which was the third thing. But ah!
so is he the Common Conduit of Grace, a head which communicates the same life to his members he hath in himself, which was the third thing. But ah!
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you will say I have no need of all this, nor of being subject to him;
you will say I have no need of all this, nor of being Subject to him;
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yes but thou hast, for thou canst not live without him:
yes but thou hast, for thou Canst not live without him:
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for as the Husband is said to be the guide of the Wife, Hee is the guide of thy Youth, as the Scripture speakes;
for as the Husband is said to be the guide of the Wife, He is the guide of thy Youth, as the Scripture speaks;
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so is he to thee, and without him we are in this world like men in the wide sea without a guide;
so is he to thee, and without him we Are in this world like men in the wide sea without a guide;
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if left alone, wee shall fall upon some rocks, or sands or other, and so perish:
if left alone, we shall fallen upon Some Rocks, or sands or other, and so perish:
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He is thy guide, and there is reason to be subject to a guide, a folly to leave thy guide in a wood,
He is thy guide, and there is reason to be Subject to a guide, a folly to leave thy guide in a wood,
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and step out of the way from him. Nay he is a guide that doth guide thy feete in the wayes of peace;
and step out of the Way from him. Nay he is a guide that does guide thy feet in the ways of peace;
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the wayes he will lead thee in, lead into prosperity and peace.
the ways he will led thee in, led into Prosperity and peace.
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The second reason in the text is, Hee is the Saviour of his Church, he hath saved them already from the guilt and power of their sinnes,
The second reason in the text is, He is the Saviour of his Church, he hath saved them already from the guilt and power of their Sins,
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and hee is so continually, and thy safety consists in being obedient to him:
and he is so continually, and thy safety consists in being obedient to him:
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looke how many acts of disobedience, so many steps from under thy shelter into the storme, from out of the shade into the scorching Sun-shine.
look how many acts of disobedience, so many steps from under thy shelter into the storm, from out of the shade into the scorching Sunshine.
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All the commandements wee have from him, are things, by which our lives are maintained:
All the Commandments we have from him, Are things, by which our lives Are maintained:
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as fishes live in the water, so wee in the commandements, for they are our elements:
as Fish live in the water, so we in the Commandments, for they Are our elements:
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1039
so as withdrawing thy selfe from the commandements and going out of them, tends to destruction;
so as withdrawing thy self from the Commandments and going out of them, tends to destruction;
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1040
and it is as if a man should see a fish going out of the water:
and it is as if a man should see a Fish going out of the water:
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1041
every such motion tends to death.
every such motion tends to death.
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1042
If therefore a man would consider when he is about to commit a sin, that this act tends to death,
If Therefore a man would Consider when he is about to commit a since, that this act tends to death,
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1043
and that to be subject to the commandement is my safety, hee would certainly keepe within compasse:
and that to be Subject to the Commandment is my safety, he would Certainly keep within compass:
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1044
if the commandements tended to destruction, we ought to doe them; for what are we but Gods vassals? he hath bought us.
if the Commandments tended to destruction, we ought to do them; for what Are we but God's vassals? he hath bought us.
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1045
As they in the old Law might doe what they would with their servants they had bought with their money, so might God:
As they in the old Law might do what they would with their Servants they had bought with their money, so might God:
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1046
but when every commandement shall tend to thy good, so as thou canst not devise a better way for thy selfe than to obey them, wilt not thou much rather bee subject? 10. Deut. 13. In the former verses he had showne that God had done great things for them,
but when every Commandment shall tend to thy good, so as thou Canst not devise a better Way for thy self than to obey them, wilt not thou much rather be Subject? 10. Deuteronomy 13. In the former Verses he had shown that God had done great things for them,
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1047
and therefore might doe as other masters, that command their servants that which is for their owne advantage, and not for their servants;
and Therefore might do as other Masters, that command their Servants that which is for their own advantage, and not for their Servants;
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1048
and so God might do, and thou oughtest to be subject to him:
and so God might do, and thou Ought to be Subject to him:
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1049
but sayes hee in the thirteenth verse, what doth the Lord require of thee, but to keepe the commandements of the Lord which hee commands thee for thy good? Thou maist thinke that to sanctifie the Sabboth is not for thy good,
but Says he in the thirteenth verse, what does the Lord require of thee, but to keep the Commandments of the Lord which he commands thee for thy good? Thou Mayest think that to sanctify the Sabbath is not for thy good,
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1050
but now thou maist thinke happily by thy travell on that day, and plotting thy businesse to further thy wealth:
but now thou Mayest think happily by thy travel on that day, and plotting thy business to further thy wealth:
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1051
or suppose that God bid thee be bold for him, and stand out for the profession of the truth, thou thinkest it may be thereby thou shalt loose much;
or suppose that God bid thee be bold for him, and stand out for the profession of the truth, thou Thinkest it may be thereby thou shalt lose much;
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1052
and that by stepping out of his way, thou maist take in some convenience, or balke some crosse, which for doing his will would befall thee;
and that by stepping out of his Way, thou Mayest take in Some convenience, or balk Some cross, which for doing his will would befall thee;
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1053
but thou art deceived, thou shalt find that this shall be for thy ruine, and though thou canst not see how this should be for thy good;
but thou art deceived, thou shalt find that this shall be for thy ruin, and though thou Canst not see how this should be for thy good;
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1054
yet shut thine eyes, beleeve it, for it will be so. The use is, to exhort you to be willing to come to Christ:
yet shut thine eyes, believe it, for it will be so. The use is, to exhort you to be willing to come to christ:
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1055
You see this great objection taken away, that men are loth to be subject to him.
You see this great objection taken away, that men Are loath to be Subject to him.
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1056
I will further shew what it is to bee subject, and so adde motives. If you would know what subjection is.
I will further show what it is to be Subject, and so add motives. If you would know what subjection is.
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1057
Subjection is, when an inferiour willingly submits to a superiour, there are two things in it.
Subjection is, when an inferior willingly submits to a superior, there Are two things in it.
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1058
It must be between an inferiour and a superiour; for if a superiour doth it, it is not subjection, but yeelding;
It must be between an inferior and a superior; for if a superior does it, it is not subjection, but yielding;
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1059
if an equall doth it, it is an agreement, compact, not a subjection. It must be willingly, or else it is not said to bee subjection:
if an equal does it, it is an agreement, compact, not a subjection. It must be willingly, or Else it is not said to be subjection:
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1060
to bee caryed captive is not to bee made subject, but when a man sub mits out of an inward inclination of his Will,
to be carried captive is not to be made Subject, but when a man sub mits out of an inward inclination of his Will,
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1061
then it is said to bee obedience and subjection. The second thing is, what we must be subject to, and they are three things, first the counsell of Christ. Secondly, the Commandements of Christ.
then it is said to be Obedience and subjection. The second thing is, what we must be Subject to, and they Are three things, First the counsel of christ. Secondly, the commandments of christ.
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1062
Thirdly, his providence, to be willing to be disposed of by him. And these three doe answer to all that is in a man.
Thirdly, his providence, to be willing to be disposed of by him. And these three do answer to all that is in a man.
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1063
For 1. there is his mind or understanding; now to that answers counsell. Secondly, there is his will; to that answers commandement. Thirdly, affections; they answer to his providence.
For 1. there is his mind or understanding; now to that answers counsel. Secondly, there is his will; to that answers Commandment. Thirdly, affections; they answer to his providence.
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1064
First, wee must be subject to the Counsell of Christ, that is, to thinke his wayes,
First, we must be Subject to the Counsel of christ, that is, to think his ways,
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1065
and what hee commands, to be the wisest and the best way.
and what he commands, to be the Wisest and the best Way.
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1066
And this is one thing a Wife owes to her Hasband, to be subject to his opinion:
And this is one thing a Wife owes to her Hasband, to be Subject to his opinion:
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1067
and Paul, when hee would expresse his obedience, sayes, I consulted not with flesh and bloud, that is, with my owne reason;
and Paul, when he would express his Obedience, Says, I consulted not with Flesh and blood, that is, with my own reason;
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but I brought my mind into subjection to Christs mind:
but I brought my mind into subjection to Christ mind:
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I was willing to thinke his way the best, in 2 Cor. 10. 5. This is called Subjection,
I was willing to think his Way the best, in 2 Cor. 10. 5. This is called Subjection,
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1070
namely, the bringing of every thought into subjection.
namely, the bringing of every Thought into subjection.
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The originall of disobedience is refractorinesse of thoughts, whereby a man thinkes his way better then God's way,
The original of disobedience is refractoriness of thoughts, whereby a man thinks his Way better then God's Way,
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1072
and therefore chooseth it, for every man doth what hee thinkes best, and therefore in Pro. 23. 4. Salomon counselling men not to labour to be rich,
and Therefore chooses it, for every man does what he thinks best, and Therefore in Pro 23. 4. Solomon counseling men not to labour to be rich,
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1073
because a man would say in his owne thoughts, why, it is good to be rich,
Because a man would say in his own thoughts, why, it is good to be rich,
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1074
therefore sayes he, Cease from thine owne Wisdome, that is, submit thy wisdome to Gods, hee knowes what is better for thee:
Therefore Says he, Cease from thine own Wisdom, that is, submit thy Wisdom to God's, he knows what is better for thee:
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walke in thy calling without seeking inordinately to be rich; and if God cast riches upon thee, so it is.
walk in thy calling without seeking inordinately to be rich; and if God cast riches upon thee, so it is.
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1076
And so likewise a man that thinkes credit in regard of gifts, learning, parts, a goodly thing, cease from thine owne wisedome, it being but as the Apostle saith NONLATINALPHABET an empty thing, a thińg blowne up by mens breathes:
And so likewise a man that thinks credit in regard of Gifts, learning, parts, a goodly thing, cease from thine own Wisdom, it being but as the Apostle Says an empty thing, a thińg blown up by men's breathes:
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1077
seeke not after it, follow his counsell.
seek not After it, follow his counsel.
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And thirdly, so for pleasure, thou thinkest this or that thing to be most pleasant, cease from thy own wisedome, abstaine from it,
And Thirdly, so for pleasure, thou Thinkest this or that thing to be most pleasant, cease from thy own Wisdom, abstain from it,
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1079
and thou shalt have it some other way. The second thing are his commands:
and thou shalt have it Some other Way. The second thing Are his commands:
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if thou seest he hath commanded a thing, which thou seest no reason for, nay, thou seest a reason against it, yet doe not question it.
if thou See he hath commanded a thing, which thou See no reason for, nay, thou See a reason against it, yet do not question it.
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The will of man is still objecting.
The will of man is still objecting.
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See this now in Adam and Saul. In the commandement given to Adam, there is nothing but a meere command, 'tis likely hee saw no reason for it,
See this now in Adam and Saul. In the Commandment given to Adam, there is nothing but a mere command, it's likely he saw no reason for it,
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yet see how God chargeth him, hast thou eaten of that I commanded thee thou shouldst not eate? Saul thought he had good reason on his side, to spare the kine for sacrifice,
yet see how God charges him, hast thou eaten of that I commanded thee thou Shouldst not eat? Saul Thought he had good reason on his side, to spare the kine for sacrifice,
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but did not I command thee the contrary? The servant is not to examine his masters ground, but to doe his will.
but did not I command thee the contrary? The servant is not to examine his Masters ground, but to do his will.
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1085
Lastly, wee must be subject to, his providence, and all the passages of it.
Lastly, we must be Subject to, his providence, and all the passages of it.
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Looke what variety of conditions, of sickenesse and health, good report and ill report thou goest through.
Look what variety of conditions, of sickness and health, good report and ill report thou goest through.
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God requires that all thy affections should be subject without murmuring;
God requires that all thy affections should be Subject without murmuring;
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if he will have thee lye under an ill report without cause a long time, it is his providence, submit;
if he will have thee lie under an ill report without cause a long time, it is his providence, submit;
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and wereas men will say, if I were thus or thus in such a condition first, then I would be content;
and wereas men will say, if I were thus or thus in such a condition First, then I would be content;
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what is this, but to make his will Regulam regulatam? The third thing are motives to be subject. From the nature of subjection;
what is this, but to make his will Regulam regulatam? The third thing Are motives to be Subject. From the nature of subjection;
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1091
which is as it was defined, that the inferiour ought to be subject to the superiour;
which is as it was defined, that the inferior ought to be Subject to the superior;
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so as there is reason for this, if thou be an inferiour to him, and when a man sees reason, he will not be stubborne.
so as there is reason for this, if thou be an inferior to him, and when a man sees reason, he will not be stubborn.
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Now, that there is reason for this, looke through the whole universe.
Now, that there is reason for this, look through the Whole universe.
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That which is most base is lowest, and if there should not be such a subordination, what confusion would there be,
That which is most base is lowest, and if there should not be such a subordination, what confusion would there be,
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1095
as if the waters should over-flow the earth, or the fire possesse the place of the ayre? As in the body of nature; so politicall;
as if the waters should overflow the earth, or the fire possess the place of the air? As in the body of nature; so political;
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if servants should not be subject to their masters, inferiours to superiours, what confusion would it breed? Eccles. 10. 5. 6. for the servant to be on horse-backe,
if Servants should not be Subject to their Masters, inferiors to superiors, what confusion would it breed? Eccles. 10. 5. 6. for the servant to be on horseback,
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1097
and the master on foot, this is an evill, and a folly. and the master on foot, this is an evil, and a folly.
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So in the body of man, for the humours to be predominant, it brings sicknesse and death;
So in the body of man, for the humours to be predominant, it brings sickness and death;
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so in the soule, for reason to be below, and the affections above, what disorder is it? So that there is reason, that in all things the inferiour should be subject to the superiour.
so in the soul, for reason to be below, and the affections above, what disorder is it? So that there is reason, that in all things the inferior should be Subject to the superior.
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Consider who it is you are to be subject to.
Consider who it is you Are to be Subject to.
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It is to him that is able to doe you much good, and one that is willing to recompence thee to the utmost.
It is to him that is able to do you much good, and one that is willing to recompense thee to the utmost.
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Why are men so willing to be subject to Kings, and doe them service? because they are able to advance them;
Why Are men so willing to be Subject to Kings, and do them service? Because they Are able to advance them;
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and therefore men will doe any base offices for them, even violate their consciences:
and Therefore men will do any base Offices for them, even violate their Consciences:
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but in being subject to God, thou shalt not be subject to base, but honourable services,
but in being Subject to God, thou shalt not be Subject to base, but honourable services,
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and thou shalt get much by it also.
and thou shalt get much by it also.
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As Balak said to Balaam, Am I not able to preferre thee? so may I say of God,
As Balak said to balaam, Am I not able to prefer thee? so may I say of God,
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and of others, even of Kings, as Saul said of David, Can David give you Vineyards, & c? Can Kings give you what God can give you? why is there such seeking to the Court,
and of Others, even of Kings, as Saul said of David, Can David give you Vineyards, & c? Can Kings give you what God can give you? why is there such seeking to the Court,
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but that men are perswaded of getting profit and honour? And is it not God that sets up whom he will, pulls downe whom he will? doth whatsoever he will in the earth,
but that men Are persuaded of getting profit and honour? And is it not God that sets up whom he will, pulls down whom he will? does whatsoever he will in the earth,
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and in the sea? which if considered, men would be ambitious of serving him. Secondly, hee is able to doe you much hurt:
and in the sea? which if considered, men would be ambitious of serving him. Secondly, he is able to do you much hurt:
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and that is another reason of our subjection to Princes, and therefore, 1. Pet. 5. 6. hee bids us humble our selves under his mighty hand; and that is Another reason of our subjection to Princes, and Therefore, 1. Pet. 5. 6. he bids us humble our selves under his mighty hand;
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that is, God hath a mighty hand, able to bring you into subjection, and therefore doe it willingly, Humble your selves. Doe you provoke him to anger? are you stronger then he? is hee not able to bring you downe? In Ezechiel there be foure Emblemes of his power;
that is, God hath a mighty hand, able to bring you into subjection, and Therefore do it willingly, Humble your selves. Do you provoke him to anger? Are you Stronger then he? is he not able to bring you down? In Ezechiel there be foure Emblems of his power;
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God compares their great men to Eagles, the masters of all birds; to Cedars, that over-shadow all the trees of Eden;
God compares their great men to Eagles, the Masters of all Birds; to Cedars, that overshadow all the trees of Eden;
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to Dragons, that doe live in the water, and doe drinke it up as a river; and to an excellent Cherub;
to Dragons, that do live in the water, and do drink it up as a river; and to an excellent Cherub;
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now God to shew his power, sayes, that hee will deplume that Eagle, loppe the boughes of that Cedar, uncover that Cherub, put a hooke into the nosthrils of that Dragon:
now God to show his power, Says, that he will deplume that Eagl, lop the boughs of that Cedar, uncover that Cherub, put a hook into the nostrils of that Dragon:
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so that God is able to doe the greatest men in the world hurt. Thirdly, God is exceeding munificent, his goodnesse is great.
so that God is able to do the greatest men in the world hurt. Thirdly, God is exceeding munificent, his Goodness is great.
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If one hath a father that is full of goodnesse, an ingenuous sonne would not disobey him,
If one hath a father that is full of Goodness, an ingenuous son would not disobey him,
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because hee would not grieve him; now God will spare thee, as a father spares his sonne that serves him:
Because he would not grieve him; now God will spare thee, as a father spares his son that serves him:
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hee will keepe thee still in the house, notwithstanding all thy rebellions. Last motive is taken from our selves.
he will keep thee still in the house, notwithstanding all thy rebellions. Last motive is taken from our selves.
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It is for thy good to be subject to him:
It is for thy good to be Subject to him:
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which if men throughly apprehend, they would not sticke, though it were a thinge burthensome to them.
which if men thoroughly apprehend, they would not stick, though it were a thing burdensome to them.
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If a Physician prescribes thee an hard dyet, to which thou hast no good will in it selfe;
If a physician prescribes thee an hard diet, to which thou hast no good will in it self;
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yet if thou be told it is for thy good, then thou art willing; and thus it is with the Commandements.
yet if thou be told it is for thy good, then thou art willing; and thus it is with the commandments.
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But say, is not liberty an excellent thing? is it not better to live as a man lists? Indeed if the mind of a man were framed as it ought to be, it were so;
But say, is not liberty an excellent thing? is it not better to live as a man lists? Indeed if the mind of a man were framed as it ought to be, it were so;
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but seeing thy heart is possessed with errours, &c. it is not best for thee to be at liberty,
but seeing thy heart is possessed with errors, etc. it is not best for thee to be At liberty,
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for one that is well in his wits, it is good to be at liberty, but not for one in a frensie;
for one that is well in his wits, it is good to be At liberty, but not for one in a frenzy;
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againe, for thee to follow thine owne will, is to subject thy selfe more to the disease,
again, for thee to follow thine own will, is to Subject thy self more to the disease,
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but when thou dost what God commands thee, thou dost follow the prescript of the Physician.
but when thou dost what God commands thee, thou dost follow the prescript of the physician.
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For every man lyes as it were Inter morbum & medicum; if thou subject thy selfe to God, thou growest out of bondage to the disease to further life and liberty,
For every man lies as it were Inter morbum & Physician's; if thou Subject thy self to God, thou Growest out of bondage to the disease to further life and liberty,
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but when thou obeyest thy selfe, thou art brought in bondage to sinne, which is the disease of thy soule. Now bondage properly is this;
but when thou obeyest thy self, thou art brought in bondage to sin, which is the disease of thy soul. Now bondage properly is this;
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when one is subject to one that is not our proper Commander, or when it is to our hurts;
when one is Subject to one that is not our proper Commander, or when it is to our hurts;
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and therefore now to bee subject to a Father is not bondage, so not to God, hee being our naturall and proper Commander.
and Therefore now to be Subject to a Father is not bondage, so not to God, he being our natural and proper Commander.
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Now one of these two you must be subject to, either the law of sinne, or of righteousnesse.
Now one of these two you must be Subject to, either the law of sin, or of righteousness.
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Consider now which of these is bondage, which liberty.
Consider now which of these is bondage, which liberty.
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Every creature hath a certaine rule given it, and so long as it keepes close to that rule,
Every creature hath a certain Rule given it, and so long as it keeps close to that Rule,
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so long it is well with it:
so long it is well with it:
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and so it is with men, whilst they are subject to the Law, which is their proper rule;
and so it is with men, while they Are Subject to the Law, which is their proper Rule;
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to be subject to the contrary rule, that is bondage.
to be Subject to the contrary Rule, that is bondage.
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But thou wilt say, I finde it a pleasant life, to bee subject to my lusts.
But thou wilt say, I find it a pleasant life, to be Subject to my Lustiest.
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But what is the reason of that? because it is agreeable to the present disposition of thy soule:
But what is the reason of that? Because it is agreeable to the present disposition of thy soul:
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but yet know this, that thou hast another radicall disposition in thee, in which thou wert created, to which the Commandements are more pleasant then the satisfying of thy lusts.
but yet know this, that thou hast Another radical disposition in thee, in which thou Wertenberg created, to which the commandments Are more pleasant then the satisfying of thy Lustiest.
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As now take the constant disposition of thy body;
As now take the constant disposition of thy body;
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meate, and drink is pleasant to it, but indeed in a time of sicknesse, not meat,
meat, and drink is pleasant to it, but indeed in a time of sickness, not meat,
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but something else is more pleasant; yet so as the pleasantnesse of meate to one in health;
but something Else is more pleasant; yet so as the pleasantness of meat to one in health;
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is the greater of the two.
is the greater of the two.
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Now this is a rule in Philosophie, that those things that are agreeable to nature are jucunda per se, and all times, the other not so,
Now this is a Rule in Philosophy, that those things that Are agreeable to nature Are Jucunda per se, and all times, the other not so,
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and but for a fit, and so now sinne is pleasing to thee, but whilst thou art in such an humour.
and but for a fit, and so now sin is pleasing to thee, but while thou art in such an humour.
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Now the things that God commands agree to the first constitution of thy soule, and therefore they are the better choice,
Now the things that God commands agree to the First constitution of thy soul, and Therefore they Are the better choice,
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and in themselves more pleasant, and the obedience to them, is like the obedience of the members to the head,
and in themselves more pleasant, and the Obedience to them, is like the Obedience of the members to the head,
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but the obedience of them to sin is the wringing them the wrong way. Againe ▪ peace is pleasant.
but the Obedience of them to since is the wringing them the wrong Way. Again ▪ peace is pleasant.
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Psal. 133. 1. It is a pleasant thing for Brethren to dwelt in unity. Discords in a family are unpleasant. Psalm 133. 1. It is a pleasant thing for Brothers to dwelled in unity. Discords in a family Are unpleasant.
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Now whilst thou obeyest sinne, it breakes thy peace with God thy Head, and thou livest an unquiet life,
Now while thou obeyest sin, it breaks thy peace with God thy Head, and thou Livest an unquiet life,
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but as it is, Gal. 6. 16. As many as walke according to the rule of Gods Commandements, peace is upon them, and that is pleasant.
but as it is, Gal. 6. 16. As many as walk according to the Rule of God's commandments, peace is upon them, and that is pleasant.
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Againe, it brings Iesus Christ into the soule;
Again, it brings Iesus christ into the soul;
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and he brings joy with him, for when he comes into the heart, hee comes as the Sunne into a roome with light, and joy, and peace.
and he brings joy with him, for when he comes into the heart, he comes as the Sun into a room with Light, and joy, and peace.
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I find one similitude more in the words, to expresse our union with Christ:
I find one similitude more in the words, to express our Union with christ:
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and indeed the Scripture is much in expressing of this union, now it is a sure rule, that what the Scriptures bestow much words on, we should have much thoughts on,
and indeed the Scripture is much in expressing of this Union, now it is a sure Rule, that what the Scriptures bestow much words on, we should have much thoughts on,
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and what the Holy Ghost urgeth most, we should prize most, as in this union with Christ, which is the foundation of our Salvation and of all graces.
and what the Holy Ghost urges most, we should prize most, as in this Union with christ, which is the Foundation of our Salvation and of all graces.
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Now different similitudes in Scripture doe expresse some new thing, as is this, that he is the Head and Saviour of the body.
Now different Similitudes in Scripture do express Some new thing, as is this, that he is the Head and Saviour of the body.
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It will bring to our minds some other differing notion concerning this union then the former did, it will bring new light that we shall see further into the riches of this glorious mystery.
It will bring to our minds Some other differing notion Concerning this Union then the former did, it will bring new Light that we shall see further into the riches of this glorious mystery.
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The point is, that Christ is the Head, and Saviour of his Church, and of every member.
The point is, that christ is the Head, and Saviour of his Church, and of every member.
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I adde this last, for so you shall find it. 1 Corinth. 11. 3. That the Head of every man is Christ:
I add this last, for so you shall find it. 1 Corinth. 11. 3. That the Head of every man is christ:
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and this similitude shewes that the union betwixt Christ and us, is more than the union of a politicke head and body,
and this similitude shows that the Union betwixt christ and us, is more than the Union of a politic head and body,
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so as wee are flesh of his flesh, and bone of his bone, as it is in the thirtieth verse of this Chapter.
so as we Are Flesh of his Flesh, and bone of his bone, as it is in the thirtieth verse of this Chapter.
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In that Christ loves and cherisheth every one united to him, as every man doth his owne flesh.
In that christ loves and Cherishes every one united to him, as every man does his own Flesh.
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Put case a member bee more deformed than another, there be an Vicer in it; yet a man loves it, because it is his flesh.
Put case a member be more deformed than Another, there be an Vicer in it; yet a man loves it, Because it is his Flesh.
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Hee is sensible of all the paine, and ease they feele, as the Head is, of what the Members doe.
He is sensible of all the pain, and ease they feel, as the Head is, of what the Members do.
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Hee communicates Sense and Motion to every man;
He communicates Sense and Motion to every man;
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without him, every man being dead, and not able to moove a step, in the wayes of God.
without him, every man being dead, and not able to move a step, in the ways of God.
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He guides, directs, counsels every member up on all occasions, suggests wisedome what to doe.
He guides, directs, Counsels every member up on all occasions, suggests Wisdom what to do.
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But there are three other speciall respects, in regard of which he is called an Head. In regard of authority. But there Are three other special respects, in regard of which he is called an Head. In regard of Authority.
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Ephes. 1. 22. God hath appointed him over all things to bee Head, Hee hath committed the Kingdome of the Mediatourship to his Sonne. In regard of preeminence. Col. 1. 18. Ephesians 1. 22. God hath appointed him over all things to be Head, He hath committed the Kingdom of the Mediatorship to his Son. In regard of preeminence. Col. 1. 18.
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In regard of influence of life, Ephes. 1. 23. his headship is made to consist in this, in filling his body, which in it selfe is a drye empty thing,
In regard of influence of life, Ephesians 1. 23. his headship is made to consist in this, in filling his body, which in it self is a dry empty thing,
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and he fills them all, that is, every corner, and secondly with all, that is, all variety of graces;
and he fills them all, that is, every corner, and secondly with all, that is, all variety of graces;
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so as they have nothing, but what they have from him.
so as they have nothing, but what they have from him.
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The use of these three in particular, secondly, in that he is a head in generall.
The use of these three in particular, secondly, in that he is a head in general.
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If Christ be so a head, as he is a Governour and commander; it is easy to know what followes then;
If christ be so a head, as he is a Governor and commander; it is easy to know what follows then;
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let us be obedient and live according to his lawes, in those doxologies which are given to Christ, this is one, To him be all dominion:
let us be obedient and live according to his laws, in those Doxologies which Are given to christ, this is one, To him be all dominion:
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all the dominion that is in parents over their children, Kings over their people, are but rivelets out of that Sea. In the 9. of Isay, 6. the Government is said to be upon his shoulder, so as he rules all the world, only with this difference, that he rules his Church with an inclinative disposition,
all the dominion that is in Parents over their children, Kings over their people, Are but rivulets out of that Sea. In the 9. of Saiah, 6. the Government is said to be upon his shoulder, so as he rules all the world, only with this difference, that he rules his Church with an inclinative disposition,
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as the head rules the members, but others with a rod of Iron, so as he brings all under his feete,
as the head rules the members, but Others with a rod of Iron, so as he brings all under his feet,
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and makes them stoope, and it is profitable for us to consider what division wee are of;
and makes them stoop, and it is profitable for us to Consider what division we Are of;
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for First, there are some of the kingdome of his sonne, translated into his kingdome. 1 Col. others are as Cain, vagabonds, lawlesse persons, that are not the Lords portion,
for First, there Are Some of the Kingdom of his son, translated into his Kingdom. 1 Col. Others Are as Cain, vagabonds, lawless Persons, that Are not the lords portion,
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and though these doe what they list; yet thou must doe as by a rule, from morning:
and though these doe what they list; yet thou must do as by a Rule, from morning:
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till night, in all thy businesse, undertake no action but by rule:
till night, in all thy business, undertake no actium but by Rule:
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there is not the least action but there is rule for it in the generall find out that rule,
there is not the least actium but there is Rule for it in the general find out that Rule,
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so use recreations, eate and drinke by rule.
so use recreations, eat and drink by Rule.
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If you object, that there are some things which a man may doe animi causâ; so the Apostle sayes, he would not for his mind sake.
If you Object, that there Are Some things which a man may do animi causâ; so the Apostle Says, he would not for his mind sake.
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I answer, you must even doe these things by rule.
I answer, you must even do these things by Rule.
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Tis true that a man may have in his choice to doe a thing, or not to doe a thing;
This true that a man may have in his choice to do a thing, or not to do a thing;
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for then a thing is indifferent:
for then a thing is indifferent:
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yet there is a rule to be lookt to in these things, viz. That Christ hath given a man this liberty:
yet there is a Rule to be looked to in these things, viz. That christ hath given a man this liberty:
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so men should order their speeches by rule; not to be vaine at any time, not in the least word.
so men should order their Speeches by Rule; not to be vain At any time, not in the least word.
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But you will say, this is a bondage. Answer: no, but it is for thy benefit;
But you will say, this is a bondage. Answer: no, but it is for thy benefit;
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for the more thou walkst by rule, the more peace shall be upon thee. It is observable, 9. Esay, 7. that these two things are put together;
for the more thou walkest by Rule, the more peace shall be upon thee. It is observable, 9. Isaiah, 7. that these two things Are put together;
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Of the encrease of his government, and of his peace there shall be no end: Of the increase of his government, and of his peace there shall be no end:
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to this end, to shew that as his government increaseth in mens hearts and is enlarged,
to this end, to show that as his government increases in men's hearts and is enlarged,
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so as a man is made more subject to him, so also peace increaseth. In those that are most subject, there is most peace:
so as a man is made more Subject to him, so also peace increases. In those that Are most Subject, there is most peace:
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and therefore he is called the Prince of peace;
and Therefore he is called the Prince of peace;
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for where hee rules as a Prince, there is that peace which he, as a mighty Prince, is able to procure to you.
for where he rules as a Prince, there is that peace which he, as a mighty Prince, is able to procure to you.
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And to this purpose is that copulation of being a Head and a Saviour in the Text, as I have observed before:
And to this purpose is that copulation of being a Head and a Saviour in the Text, as I have observed before:
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if any man goeth from out of his government, hee shall find thornes, unquietnesse, and restlesnesse of spirit:
if any man Goes from out of his government, he shall find thorns, unquietness, and Restlessness of Spirit:
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if they walke by the rule, they shall have perfect peace, perfect mercies: if you walke unevenly with him, hee will walke unevenly with you.
if they walk by the Rule, they shall have perfect peace, perfect Mercies: if you walk unevenly with him, he will walk unevenly with you.
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Is he a Head in regard of excellency;
Is he a Head in regard of excellency;
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not onely because God hath put him into the highest place, but because he hath a fitnesse in him, all fullnesse? choose him then, take him before any thing else;
not only Because God hath put him into the highest place, but Because he hath a fitness in him, all fullness? choose him then, take him before any thing Else;
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for he is the best, and will preponderate whatsoever comes in competition with him.
for he is the best, and will preponderate whatsoever comes in competition with him.
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There are no excellencies, that are in the creatures, which are out of him, but all in him.
There Are no excellencies, that Are in the creatures, which Are out of him, but all in him.
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And therefore thou must choose him altogether, and make him the adequate object of thy soule, in whom thou art fully satisfied ▪ bring thy heart to this frame, to be content to be stript of every thing, thinking it enough to have the Lord;
And Therefore thou must choose him altogether, and make him the adequate Object of thy soul, in whom thou art Fully satisfied ▪ bring thy heart to this frame, to be content to be stripped of every thing, thinking it enough to have the Lord;
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2 Col. 10. And yee are compleat in him, who is the head of all Principalitie and power: his scope is this;
2 Col. 10. And ye Are complete in him, who is the head of all Principality and power: his scope is this;
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in the 6. verse before, he had exhorted them:
in the 6. verse before, he had exhorted them:
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that as they had taken Christ, (it being the same word that is in Iohn, 1. 12.) so they would walke in him, being fully contented with him;
that as they had taken christ, (it being the same word that is in John, 1. 12.) so they would walk in him, being Fully contented with him;
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and let no man deceive you in Philosophie, that is, whereas men teach you excellent rules of morall Philosophy;and let no man deceive you in Philosophy, that is, whereas men teach you excellent rules of moral Philosophy;
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yet reckon not these as excellencies added to Christ, but abound you in faith in him, for we are compleat in him;
yet reckon not these as excellencies added to christ, but abound you in faith in him, for we Are complete in him;
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if any thing were wanting in him, then indeed we might seeke out to other things.
if any thing were wanting in him, then indeed we might seek out to other things.
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Learne to apply this to your particular occasions; say, I care for no mans friendship, nor wealth;
Learn to apply this to your particular occasions; say, I care for no men friendship, nor wealth;
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it is enough, I have the Lord alone; I am compleate in him, looke for all from him;
it is enough, I have the Lord alone; I am complete in him, look for all from him;
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and then you will doe all for him. Hee that lookes for any thing; from the creature, will doe so much for it.
and then you will do all for him. He that looks for any thing; from the creature, will do so much for it.
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Every benefit hath an office joyned, and so much men serve sinne, as they looke for pleasure from it,
Every benefit hath an office joined, and so much men serve sin, as they look for pleasure from it,
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and so much service as is done to the creature, so much is taken off from God;
and so much service as is done to the creature, so much is taken off from God;
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and therefore say, I will not apply my selfe to you, but to Christ.
and Therefore say, I will not apply my self to you, but to christ.
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And so if a man be to preach the Gospell, he that thinketh himselfe compleate in Christ, will not care for mans day:
And so if a man be to preach the Gospel, he that Thinketh himself complete in christ, will not care for men day:
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so if a man come to some action of tryall, wherein he shall loose some speciall freinds,
so if a man come to Some actium of trial, wherein he shall lose Some special Friends,
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and get great enemies, if hee thinke himselfe compleat in Christ, he cares not.
and get great enemies, if he think himself complete in christ, he Cares not.
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So in walking in the exercise of a mans calling, if a man thinkes himselfe compleat in Christ, he will thinke it enough to doe his duty;
So in walking in the exercise of a men calling, if a man thinks himself complete in christ, he will think it enough to do his duty;
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so as men may receive profit by it, and as for wealth, hee leaves that to the Lord, in whom hee is compleat.
so as men may receive profit by it, and as for wealth, he leaves that to the Lord, in whom he is complete.
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But you will say, how shall I live in this world then? I have credit to looke to, and wife and children.
But you will say, how shall I live in this world then? I have credit to look to, and wife and children.
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Ans. God is able to do abundantly for you, if you have him. When Moses was content to let Pharaoh goe, and his great place in Egypt goe, Ans. God is able to do abundantly for you, if you have him. When Moses was content to let Pharaoh go, and his great place in Egypt go,
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and so suffer affliction with the people of God, God made him a greater Prince then ever hee was;
and so suffer affliction with the people of God, God made him a greater Prince then ever he was;
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so Christ, because hee endured the shame, and the speaking against, and the meanest condition that ever man had,
so christ, Because he endured the shame, and the speaking against, and the Meanest condition that ever man had,
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therfore 2 Phil. God gave him a greate Name above all names.
Therefore 2 Philip God gave him a great Name above all names.
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Abraham let his Country go, but God gave him a greater Country, and in his seed made him heire of the world; Abraham let his Country go, but God gave him a greater Country, and in his seed made him heir of the world;
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so if a man be a Minister of the Word;
so if a man be a Minister of the Word;
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let him not thinke with himselfe, how to provide best for himselfe, but how he may doe most good;
let him not think with himself, how to provide best for himself, but how he may do most good;
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and therefore not to take care for preferrement or maintenance, in the 10. of Matth. 10. Luke, when Christ sent his Disciples out to preach the Gospell, Hee bids them take no money, nor no scrippe, to maintaine them,
and Therefore not to take care for preferment or maintenance, in the 10. of Matthew 10. Luke, when christ sent his Disciples out to preach the Gospel, He bids them take no money, nor no scrip, to maintain them,
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nor no staffe to defend them from injuries, nor salute any man by the way, that is, doe not stand upon officious complements to get friends.
nor no staff to defend them from injuries, nor salute any man by the Way, that is, do not stand upon officious compliments to get Friends.
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You goe about the Lords worke, and I will provide for you, and therefore hee repeates this 22. Luk. 35. when he was going out of the world, asking them if when he did send them out thus, they did lacke any thing, to which they answered, no.
You go about the lords work, and I will provide for you, and Therefore he repeats this 22. Luk. 35. when he was going out of the world, asking them if when he did send them out thus, they did lack any thing, to which they answered, no.
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Then learne by this, not to looke after maintenance; and this may be said to every Minister of the Gospell;
Then Learn by this, not to look After maintenance; and this may be said to every Minister of the Gospel;
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preferre Christ, and he will preferre you. Every one desires a preeminence, a place above his brethren;
prefer christ, and he will prefer you. Every one Desires a preeminence, a place above his brothers;
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the way to get it, is to bee for Christ:
the Way to get it, is to be for christ:
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Of his owne will be begot us, that we might be the first fruits of all the creatures. Of his own will be begotten us, that we might be the First fruits of all the creatures.
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When a man hath chosen Christ, then hee is made the cheife of the creatures, hee excels all others,
When a man hath chosen christ, then he is made the chief of the creatures, he excels all Others,
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as Roses and Lillies excell thornes;
as Roses and Lilies excel thorns;
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so that if you choose and make him your Head, he will make you the Head and cheife of all things else.
so that if you choose and make him your Head, he will make you the Head and chief of all things Else.
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From this, that he is a Head in regard of influence, a Head that fills all in all; From this, that he is a Head in regard of influence, a Head that fills all in all;
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that then wee would be carefull to draw from him, that which may fill us,
that then we would be careful to draw from him, that which may fill us,
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and this is the use is made of this, 4. Ephes. 15, 16. Let us follow the truth in love, that we may grow up in him in all things, who is the Head, from whom the whole body fitly joyned together, &c. The scope of the Apostle is to shew us, wee should grow, and how to grow;
and this is the use is made of this, 4. Ephesians 15, 16. Let us follow the truth in love, that we may grow up in him in all things, who is the Head, from whom the Whole body fitly joined together, etc. The scope of the Apostle is to show us, we should grow, and how to grow;
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adding this motive to it, to stirre them to it, that Christ is their head, able to fill every empty crevis,
adding this motive to it, to stir them to it, that christ is their head, able to fill every empty crevice,
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and that should stirre them up to bring their hearts to him, that so you may grow up into him, that is,
and that should stir them up to bring their hearts to him, that so you may grow up into him, that is,
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when you heare he is a Head that fills you, stand not at a stay, but grow up to him, there being as great a necessity for you to grow,
when you hear he is a Head that fills you, stand not At a stay, but grow up to him, there being as great a necessity for you to grow,
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as for others to come in: and therefore (sayes he) continue not children: if they aske how they should grow up into him;
as for Others to come in: and Therefore (Says he) continue not children: if they ask how they should grow up into him;
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hee bids them follow the truth in love, that is, as you get more light into divine truthes,
he bids them follow the truth in love, that is, as you get more Light into divine truths,
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and have your hearts affected with them, which is meant by love, so much is added to you;
and have your hearts affected with them, which is meant by love, so much is added to you;
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grow then, for otherwise how is it said, that the Word doth build us up? as S. Paul, when he told those that Hee was to leave them, and they knew not what to doe when he were gone, to grow, he tells them this, I leave you to God,
grow then, for otherwise how is it said, that the Word does built us up? as S. Paul, when he told those that He was to leave them, and they knew not what to do when he were gone, to grow, he tells them this, I leave you to God,
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and the Word of his grace, to build you up.and the Word of his grace, to built you up.
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Now how doth the Word doe it, but by revealing truth, new truths? which if they affect the heart, men grow up into Christ.
Now how does the Word do it, but by revealing truth, new truths? which if they affect the heart, men grow up into christ.
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In that it is said, grow up into Him, it is added, to difference that growth which is out of Him in morall Vertues;
In that it is said, grow up into Him, it is added, to difference that growth which is out of Him in moral Virtues;
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men may grow in them, and yet not grow up into CHRIST:
men may grow in them, and yet not grow up into CHRIST:
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but to grow up into Him, is to grow more emotied of our selves and selfe-conceits,
but to grow up into Him, is to grow more emotied of our selves and self-conceits,
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and fuller of him, so as he may bee greater in us; for wee define Grace otherwise then the morall Philosophers define Vertue;
and fuller of him, so as he may be greater in us; for we define Grace otherwise then the moral Philosophers define Virtue;
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they define it to be that which frames the soule to right reason, that is, to doe that which is best for himselfe and his converse with men;
they define it to be that which frames the soul to right reason, that is, to do that which is best for himself and his converse with men;
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but wee grow in another manner, to be that which frames and exerciseth every faculty of the soule to the Lord,
but we grow in Another manner, to be that which frames and Exerciseth every faculty of the soul to the Lord,
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and therefore there is no growth in grace, unlesse it be into Christ, doing all for him,
and Therefore there is no growth in grace, unless it be into christ, doing all for him,
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unlesse we be taken off of our owne bottome, and set upon him. Now there are things further mentioned in that place, as meanes of this growth.
unless we be taken off of our own bottom, and Set upon him. Now there Are things further mentioned in that place, as means of this growth.
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To receive all from him, from whom as the words are, &c. and therefore to keepe the heart nigh to him;
To receive all from him, from whom as the words Are, etc. and Therefore to keep the heart High to him;
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that therefore which hinders growth is that which causeth distance betwixt God and us.
that Therefore which hinders growth is that which Causes distance betwixt God and us.
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Now the cementing qualities that doe joyne us to him, are faith and love, and that which looseneth us from him is selfe dependance,
Now the cementing qualities that do join us to him, Are faith and love, and that which looseneth us from him is self dependence,
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and selfe seeking, and all things else which thrust in betwixt God and you, as vaine hopes and vaine feares.
and self seeking, and all things Else which thrust in betwixt God and you, as vain hope's and vain fears.
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Keepe in the fellowship of the Saints, for they receive from Christ onely, as they are knit and compacted together:
Keep in the fellowship of the Saints, for they receive from christ only, as they Are knit and compacted together:
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if the branch be divided from the tree and the roote, there is no growth. Let them looke to it that take no heed of their company.
if the branch be divided from the tree and the root, there is no growth. Let them look to it that take no heed of their company.
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There are many mutuall duties to be performed together, by which the Saints grow ▪ be one of their fellowship in conference, prayer, &c. if thou wouldest grow.
There Are many mutual duties to be performed together, by which the Saints grow ▪ be one of their fellowship in conference, prayer, etc. if thou Wouldst grow.
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By that which every joynt furnisheth to us. By that which every joint furnisheth to us.
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There are certaine Commissurae, bands and sinewes, by which grace is conveyed, by which is meant all those vehicula of grace, all the ordinances of God:
There Are certain Commissurae, bans and sinews, by which grace is conveyed, by which is meant all those vehicula of grace, all the ordinances of God:
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he therefore that prayes most, heares most conscionably, and is in company of those most which excell in grace, whence something will drop that may increase grace and truth, such men grow most;
he Therefore that prays most, hears most Conscionably, and is in company of those most which excel in grace, whence something will drop that may increase grace and truth, such men grow most;
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though Christ be the fountaine, yet grace is conveyed by these as the meanes: therefore using these meanes, looke up to him to open the fountaine.
though christ be the fountain, yet grace is conveyed by these as the means: Therefore using these means, look up to him to open the fountain.
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There is an effectuall power, a nutritive faculty in every one that hath life in him, which is a meanes of growth, according to the effectuall working in the measure of every part, by which a man makes use of every thing suggested to him, still receives profit from the word read or preached,
There is an effectual power, a nutritive faculty in every one that hath life in him, which is a means of growth, according to the effectual working in the measure of every part, by which a man makes use of every thing suggested to him, still receives profit from the word read or preached,
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or from Gods providence, some nutriment from them all:
or from God's providence, Some nutriment from them all:
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as you say of good wits, that they make use of every thing, so of good hearts,
as you say of good wits, that they make use of every thing, so of good hearts,
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and that is according to the measure in every part;
and that is according to the measure in every part;
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yet so as the least bud hath this effectuall power in it's measure to draw from the root,
yet so as the least bud hath this effectual power in it's measure to draw from the root,
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as well as the greatest branches;
as well as the greatest branches;
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some have a greater measure, because they take in not for themselves, but digest and deliver it to others;
Some have a greater measure, Because they take in not for themselves, but digest and deliver it to Others;
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for in the body there are some members, that receive for themselves, and for distribution,
for in the body there Are Some members, that receive for themselves, and for distribution,
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as the liver, heart, &c. And therefore thinke with thy selfe, I have a greater degree in the Church of God,
as the liver, heart, etc. And Therefore think with thy self, I have a greater degree in the Church of God,
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therefore I must looke to receive more then others, or else there will be an NONLATINALPHABET.
Therefore I must look to receive more then Others, or Else there will be an.
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I must pray more and read more, that so growing more in thy selfe, thou maist be able to distribute unto others.
I must pray more and read more, that so growing more in thy self, thou Mayest be able to distribute unto Others.
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Let me adde this, take heed you doe not dead this effectuall power, for then you will not be able to draw much,
Let me add this, take heed you do not dead this effectual power, for then you will not be able to draw much,
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or else not to concoct it.
or Else not to concoct it.
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You will say, how may it be deaded? by worldly mindednesse, or by Sinne not repented of.
You will say, how may it be deadened? by worldly Mindedness, or by Sin not repented of.
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This weakens the nutritive faculty, the more spiritual every man is, the better conscience that he keepes,
This weakens the nutritive faculty, the more spiritual every man is, the better conscience that he keeps,
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1288
and that will quicken the nutritive faculty, for what makes a member to draw nourishment,
and that will quicken the nutritive faculty, for what makes a member to draw nourishment,
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1289
but emptinesse and hunger? so that the more we thirst after other things, the lesse we shal draw from Christ.
but emptiness and hunger? so that the more we thirst After other things, the less we shall draw from christ.
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1290
The use is of Triall whether you be in Christ or no, by your obedience and subjection to him.
The use is of Trial whither you be in christ or no, by your Obedience and subjection to him.
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1291
The Church, that is, every member of it, is subject unto Christ and obedient unto him in all things.
The Church, that is, every member of it, is Subject unto christ and obedient unto him in all things.
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1292
That which God maketh a rule of his owne judgment, as that by which he judgeth of every man, that is a sure rule for every man to judge himselfe by that which we shall be judged by;
That which God makes a Rule of his own judgement, as that by which he Judgeth of every man, that is a sure Rule for every man to judge himself by that which we shall be judged by;
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1293
at the last day, is a sure rule to apply to our selves for the present.
At the last day, is a sure Rule to apply to our selves for the present.
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1294
Now by our obedience and workes, hee judgeth us, Hee will give to every man according to his workes, Rom, 2. that is, he will not looke to their good meanings and profession,
Now by our Obedience and works, he Judgeth us, He will give to every man according to his works, Rom, 2. that is, he will not look to their good meanings and profession,
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1295
but to their actions and workes, because our reall taking of Christ appeareth in them.
but to their actions and works, Because our real taking of christ appears in them.
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Isay. 1. 19. If yee consent and obey, yee shall eate the good things of the Land, that is, if yee will consent to take Iehovah for your Lord and King, Saiah 1. 19. If ye consent and obey, ye shall eat the good things of the Land, that is, if ye will consent to take Jehovah for your Lord and King,
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1297
if you give consent, there is the first thing. But that is not enough;
if you give consent, there is the First thing. But that is not enough;
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but if you also obey, the consent that standeth in the inward act of the mind, the truth of it will bee seene in your obedience, in the acts of your lives,
but if you also obey, the consent that Stands in the inward act of the mind, the truth of it will be seen in your Obedience, in the acts of your lives,
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if you consent and obey You shal eate the good things of the land, that is, you shall take of all that he hath, that is good and convenient for you,
if you consent and obey You shall eat the good things of the land, that is, you shall take of all that he hath, that is good and convenient for you,
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1300
for then you are married to him in truth, and have an interest in all his goods.
for then you Are married to him in truth, and have an Interest in all his goods.
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1301
The Lord would have sacrifice exactly performed, but the Prophets make light of that, in comparison of obedience,
The Lord would have sacrifice exactly performed, but the prophets make Light of that, in comparison of Obedience,
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1302
and the complaint of the Lord is of your disobedience, you are a disobedient and rebellious people, Your necke is like an iron sinew, you plucke away the shoulder, and will not obey.
and the complaint of the Lord is of your disobedience, you Are a disobedient and rebellious people, Your neck is like an iron sinew, you pluck away the shoulder, and will not obey.
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1303
It is not a sacrifice which was a typicall taking of Christ, but obedience must goe with it:
It is not a sacrifice which was a typical taking of christ, but Obedience must go with it:
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so in the new Testament, the two maine things the Apostles beate upon, were Faith and new obedience, fruits worthy of amendment of life, Acts, 20. 21. The Apostle summes all his preaching in these two things, repentance towards God,
so in the new Testament, the two main things the Apostles beat upon, were Faith and new Obedience, fruits worthy of amendment of life, Acts, 20. 21. The Apostle sums all his preaching in these two things, Repentance towards God,
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1305
and Faith towards Iesus Christ, and he joynes them together, because they are never severed.
and Faith towards Iesus christ, and he joins them together, Because they Are never severed.
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1306
That was his businesse, if you should have heard him conferre or preach, you should have heard him beate upon these two, Faith and obedience, or subjection to the commandements.
That was his business, if you should have herd him confer or preach, you should have herd him beat upon these two, Faith and Obedience, or subjection to the Commandments.
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So it was the scope of Iohn Baptist, he preacht the baptisme of repentance, and the washing away of sinnes,
So it was the scope of John Baptist, he preached the Baptism of Repentance, and the washing away of Sins,
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1308
now they would be ready to take the sweet, therefore he tells them they must be obedient,
now they would be ready to take the sweet, Therefore he tells them they must be obedient,
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1309
and he urgeth it on particulars, as they that are souldiers must offer no wrong to any,
and he urges it on particulars, as they that Are Soldiers must offer no wrong to any,
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1310
and so of the rest, the Lord will not take any thing of an enemy, a stranger, 2 Cor. 8. 12. Hee that giveth almes, and giveth not his person first to the Lord, the Lord accepteth it not, but yet on the other side, workes must justifie our faith:
and so of the rest, the Lord will not take any thing of an enemy, a stranger, 2 Cor. 8. 12. He that gives alms, and gives not his person First to the Lord, the Lord Accepteth it not, but yet on the other side, works must justify our faith:
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1311
it is but an empty faith, except it hath an actuall reall obedience accompanying it.
it is but an empty faith, except it hath an actual real Obedience accompanying it.
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1312
It is a dangerous rocke to thinke our sins are forgiven, and we have accepted Christ,
It is a dangerous rock to think our Sins Are forgiven, and we have accepted christ,
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1313
and have good meanings, and yet we have no obedience accompanying this:
and have good meanings, and yet we have no Obedience accompanying this:
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1314
hee that is in Christ hath crucified the flesh, and walketh after the spirit, and he that is in Christ, is subject unto him in all things.
he that is in christ hath Crucified the Flesh, and walks After the Spirit, and he that is in christ, is Subject unto him in all things.
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1315
Aristotle saith, not he that had a strong body, but he that runne well, had the crowne in the Olympian games, it was not an athleticall ability, but he that wrestled best:Aristotle Says, not he that had a strong body, but he that run well, had the crown in the Olympian games, it was not an athletical ability, but he that wrestled best:
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and it is the similitude the Apostle himselfe alludes to, and takes up, 1 Cor. 9. towards the end.
and it is the similitude the Apostle himself alludes to, and Takes up, 1 Cor. 9. towards the end.
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1317
Exhorting to strictnesse of obedience unto Christ, as without which a man will loose his labour.
Exhorting to strictness of Obedience unto christ, as without which a man will lose his labour.
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It is well expressed in the parable of the sonnes, one said he would goe into the vineyard, there were good intentions;
It is well expressed in the parable of the Sons, one said he would go into the vineyard, there were good intentions;
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1319
the other said he would not: he that said he would, and went not, went besides the reward;
the other said he would not: he that said he would, and went not, went beside the reward;
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and hee that said he would not, but went, it was hee that received the reward.
and he that said he would not, but went, it was he that received the reward.
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It is not good desires, but actuall performing of obedience that shall provide a Crowne for you.
It is not good Desires, but actual performing of Obedience that shall provide a Crown for you.
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And good reason why tryall should be taken by this, for tryall is in difficult things.
And good reason why trial should be taken by this, for trial is in difficult things.
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To professe and know much, are easie, but to bring your affections into subjection, to wrestle with lusts, to crosse your wils,
To profess and know much, Are easy, but to bring your affections into subjection, to wrestle with Lustiest, to cross your wills,
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and your selves, upon every occasion, this is hard.
and your selves, upon every occasion, this is hard.
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The Lord looketh that in our lives wee should bee serviceable to him, and usefull to men;
The Lord looks that in our lives we should be serviceable to him, and useful to men;
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1326
that which is within, the Lord and our brethren are never the better for it; but the outward obedience flowing thence, glorifies God, and doth good to man.
that which is within, the Lord and our brothers Are never the better for it; but the outward Obedience flowing thence, Glorifies God, and does good to man.
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The Lord will have this done.
The Lord will have this done.
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What else is the end of our preaching, our planting, and watering, but that the trees may be filled with sap? And what is the end of that sap,
What Else is the end of our preaching, our planting, and watering, but that the trees may be filled with sap? And what is the end of that sap,
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1329
but that the tree may bring forth fruit? what careth the husband-man for leaves or barren trees? not onely the thornes, are cast into fire, but barren trees.
but that the tree may bring forth fruit? what Careth the husbandman for leaves or barren trees? not only the thorns, Are cast into fire, but barren trees.
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Therefore looke to your fruits, and deceive not your selves.
Therefore look to your fruits, and deceive not your selves.
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It is a common error for men to thinke their estates good, when in the meane time they walke after the stubbornenesse of their hearts:
It is a Common error for men to think their estates good, when in the mean time they walk After the stubbornenesse of their hearts:
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they that doe the will of the Lord shall be saved.
they that do the will of the Lord shall be saved.
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What is the end of every grace, but to mollifie the heart, and make it plyable to some commandement or other? Looke how many commandements,
What is the end of every grace, but to mollify the heart, and make it pliable to Some Commandment or other? Look how many Commandments,
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so many graces there are in vertue and efficacy, although not so many severall names are given them.
so many graces there Are in virtue and efficacy, although not so many several names Are given them.
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1335
The end of every such grace is to make us obedient, as the end of temperance is chastity;
The end of every such grace is to make us obedient, as the end of temperance is chastity;
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1336
to bow the heart to those commands, be yee sober, &c. not in chambering and wantonnesse, &c. When the Lord commandeth us not to be angry with our brother, the end of meekenesse,
to bow the heart to those commands, be ye Sobrium, etc. not in chambering and wantonness, etc. When the Lord commands us not to be angry with our brother, the end of meekness,
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and why the Lord infuseth it:
and why the Lord infuseth it:
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is to keepe us from unadvised, rash anger, so faith the end of it, is to take Christ Iesus, to make us obedient to the command of the Gospell, which commands us to beleeve in him;
is to keep us from unadvised, rash anger, so faith the end of it, is to take christ Iesus, to make us obedient to the command of the Gospel, which commands us to believe in him;
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so as all graces doe joyne together, but to frame and fashion the soule to obedience.
so as all graces do join together, but to frame and fashion the soul to Obedience.
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1340
Then so much obedience as is in your lives, so much grace in your hearts, and no more:
Then so much Obedience as is in your lives, so much grace in your hearts, and no more:
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therefore aske your hearts, how subject you are to the Lord in your lives;
Therefore ask your hearts, how Subject you Are to the Lord in your lives;
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1342
it was the counsell that Francis Spira gave to them about him, saith he, Learne all of mee, to take heed of severing faith and obedience;
it was the counsel that Francis Spira gave to them about him, Says he, Learn all of me, to take heed of severing faith and Obedience;
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1343
I taught justification by faith, but neglected obedience, and therefore is this befallen me.
I taught justification by faith, but neglected Obedience, and Therefore is this befallen me.
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1344
I have knowne some godly men whose comfort on their death beds, hath beene not from the inward acts of their mind, which apart considered, might be subject to misapprehensions,
I have known Some godly men whose Comfort on their death Beds, hath been not from the inward acts of their mind, which apart considered, might be Subject to misapprehensions,
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but from the course of obedience in their lives issuing thence.
but from the course of Obedience in their lives issuing thence.
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1346
Let Christians looke to it, that in all their conversation, as they stand in every relation,
Let Christians look to it, that in all their Conversation, as they stand in every Relation,
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1347
as Schollers, trades-men, husbands, wives, looke to this, that when they come to dye, they have beene subject in all things: this will afford solid comfort.
as Scholars, Tradesmen, Husbands, wives, look to this, that when they come to die, they have been Subject in all things: this will afford solid Comfort.
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What will you say, when Satan chargeth you with this? it is true you have large promises,
What will you say, when Satan charges you with this? it is true you have large promises,
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and hee that beleeveth shall be saved, but then you must have beene obedient and bring forth fruits;
and he that Believeth shall be saved, but then you must have been obedient and bring forth fruits;
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and when you looke upon your lives, and finde not these fruits, where are you? But you will say then, there is none but may doubt himselfe,
and when you look upon your lives, and find not these fruits, where Are you? But you will say then, there is none but may doubt himself,
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for who can say his obedience is perfect? I answer, it is not so much the perfection,
for who can say his Obedience is perfect? I answer, it is not so much the perfection,
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as the sincerity that is required. But how shall we know that, you will say?
as the sincerity that is required. But how shall we know that, you will say?
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First consider, whether thou be obedient in every thing.
First Consider, whither thou be obedient in every thing.
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This is in the words of the Text, therfore I mention it first, he that hath taken Christ, there is never a commandement,
This is in the words of the Text, Therefore I mention it First, he that hath taken christ, there is never a Commandment,
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but hee is subject to it:
but he is Subject to it:
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though hee faile in the performance of the commandements, yet never an one but hee is subject to;
though he fail in the performance of the Commandments, yet never an one but he is Subject to;
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as for example, the Lord hath commanded to sanctifie the Sabbath, not to forsake the fellowship of the Saints; to pray continually;
as for Exampl, the Lord hath commanded to sanctify the Sabbath, not to forsake the fellowship of the Saints; to pray continually;
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to take heede how wee heare; to wash our hearts from evill thoughts and lusts. to take heed how we hear; to wash our hearts from evil thoughts and Lustiest.
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When an obedient heart, one that hath taken Christ truely, heares these commands, he is obedient to every one of them, hee goeth about the businesse,
When an obedient heart, one that hath taken christ truly, hears these commands, he is obedient to every one of them, he Goes about the business,
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as an obedient servant about his masters service;
as an obedient servant about his Masters service;
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though he may be overtaken with negligence and some contrary passion, yet he goeth about it.
though he may be overtaken with negligence and Some contrary passion, yet he Goes about it.
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I meane, he doth it as well as hee is able.
I mean, he does it as well as he is able.
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Another will not set himselfe to doe the businesse, but is readie to expostulate the matter with God,
another will not Set himself to do the business, but is ready to expostulate the matter with God,
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and say, The commandement is too strict, or else hee refuseth by plaine stubbornnesse.
and say, The Commandment is too strict, or Else he Refuseth by plain stubbornness.
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As for example, that commandement, Take heede how you heare, that is, let not one instruction fall to the ground, see that you work it upon your hearts;
As for Exampl, that Commandment, Take heed how you hear, that is, let not one instruction fallen to the ground, see that you work it upon your hearts;
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a disobedient heart goeth not about this, hee lendeth his eares for an houre; but when the Sermon is done, there is an end:
a disobedient heart Goes not about this, he dares his ears for an hour; but when the Sermon is done, there is an end:
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so that other, to pray continually; it may be he prayeth not alone, nor with his Family,
so that other, to pray continually; it may be he Prayeth not alone, nor with his Family,
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or if both, yet in a sleight and negligent manner, as good never a whit, as never the better:
or if both, yet in a sleight and negligent manner, as good never a whit, as never the better:
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so also, let your communication be alwayes gracious;
so also, let your communication be always gracious;
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such an one thinkes it a needlesse thing to bee so strict and indiscreet, he is not, nor will not be subject: this is disobedience.
such an one thinks it a needless thing to be so strict and indiscreet, he is not, nor will not be Subject: this is disobedience.
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Marke the generality, and thinke it no more then needs, when the Scripture there saith, We must be subject to him in every thing;
Mark the generality, and think it no more then needs, when the Scripture there Says, We must be Subject to him in every thing;
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that is, not onely to the maine commandement, but to every part of it:
that is, not only to the main Commandment, but to every part of it:
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he that hath said, Thou shalt not commit adultery, hath said, Thou shalt not have an adulterous heart,
he that hath said, Thou shalt not commit adultery, hath said, Thou shalt not have an adulterous heart,
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or eye, or thought, or dalliance. or eye, or Thought, or dalliance.
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Now if thou be subject to the maine, if thou neglect the smallest as thou countest them;
Now if thou be Subject to the main, if thou neglect the Smallest as thou countest them;
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thou art disobedient, and thou art one to whom God will render vengeance, 2 The.
thou art disobedient, and thou art one to whom God will render vengeance, 2 The.
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1. 7. For it is to them that know not the Lord, or that will not obey him,
1. 7. For it is to them that know not the Lord, or that will not obey him,
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though they know that he will doe this unto them, ver. 8. and I aske you if you know not, that there is such a commandement as this, Redeeme the time, &c. where is thy obedience to it, thou that triflest away thy precious time,
though they know that he will do this unto them, ver. 8. and I ask you if you know not, that there is such a Commandment as this, redeem the time, etc. where is thy Obedience to it, thou that triflest away thy precious time,
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and makest no conscience of it? If the Lord hath said, He that doth his worke negligently, shall be cursed, what shalt thou be, that dost it not at all? Students that loose their time,
and Makest not conscience of it? If the Lord hath said, He that does his work negligently, shall be cursed, what shalt thou be, that dost it not At all? Students that lose their time,
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and will not be obedient to that command, hath not the Lord commanded you here to be subject in all things? so he hath said, Forsake not the fellowship of the Saints, that is, the element you should live in;
and will not be obedient to that command, hath not the Lord commanded you Here to be Subject in all things? so he hath said, Forsake not the fellowship of the Saints, that is, the element you should live in;
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and it is not enough onely to abstaine from evill company, but to frequent good: so for your speeches being gracious alwayes:
and it is not enough only to abstain from evil company, but to frequent good: so for your Speeches being gracious always:
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are not these commandements of the Lord? where is thy obedience therein, when thy company is idle, thy speeches vaine? Likewise, pray continually, that is, at least twise a a day;
Are not these Commandments of the Lord? where is thy Obedience therein, when thy company is idle, thy Speeches vain? Likewise, pray continually, that is, At least twice a a day;
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it must be frequent and fervent too: when no paines is taken heerein, it is a signe you are disobedient.
it must be frequent and fervent too: when no pains is taken herein, it is a Signen you Are disobedient.
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Thus you may examine your selves by other commandements, and pitch upon that which you are most ready to faile in.
Thus you may examine your selves by other Commandments, and pitch upon that which you Are most ready to fail in.
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Now when I urge this as a necessary concomitant of grace, the meaning is not, that it is a perfect subjection in every thing,
Now when I urge this as a necessary concomitant of grace, the meaning is not, that it is a perfect subjection in every thing,
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but such, that a man doth goe about it with all his soule, and make it his worke.
but such, that a man does go about it with all his soul, and make it his work.
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A Mans heart may bee a Temple for the Holy Ghost, yet evill thoughts and lusts may passe through,
A men heart may be a Temple for the Holy Ghost, yet evil thoughts and Lustiest may pass through,
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but there is not a table set up there for them;
but there is not a table Set up there for them;
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sinne hath not quiet possession in them, they set up no idoll of riches, or pleasure,
sin hath not quiet possession in them, they Set up no idol of riches, or pleasure,
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though they may bee overtaken and faile in giving due respect to these commands, yet they drawe not out, they spinne not the thread of any sinne thorowout the course of their lives.
though they may be overtaken and fail in giving due respect to these commands, yet they draw not out, they spin not the thread of any sin throughout the course of their lives.
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Whatever it be, if a man lye in it from day to day, it is disobedience.
Whatever it be, if a man lie in it from day to day, it is disobedience.
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And your purposes must bee resolute, the divorce must bee full without any secret lingrings after the lust forsaken,
And your Purposes must be resolute, the divorce must be full without any secret lingerings After the lust forsaken,
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though by an accident you may bee overtaken by it, yet this is your resolution, there is sinceritie seene, another giveth them over but for necessitie, with a moneths minde to returne to them againe:
though by an accident you may be overtaken by it, yet this is your resolution, there is sincerity seen, Another gives them over but for necessity, with a months mind to return to them again:
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as Phaltiel, that when the King sent for his wife, sent her, because there was a necessity of it,
as Phaltiel, that when the King sent for his wife, sent her, Because there was a necessity of it,
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but yet went weeping after her, 2 Sam. 3, 16. so it is with us, wee let goe our sinnes, but goe weeping after them:
but yet went weeping After her, 2 Sam. 3, 16. so it is with us, we let go our Sins, but go weeping After them:
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the heart is not cleare of them.
the heart is not clear of them.
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And consider well the ground of it, why it must bee in every thing, in thoughts and words,
And Consider well the ground of it, why it must be in every thing, in thoughts and words,
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and why disobedience in the smallest commandement, as in idle words, not endeavouring to keep your hearts cleane, your affections pure, doth thus put a man out of the stare of grace,
and why disobedience in the Smallest Commandment, as in idle words, not endeavouring to keep your hearts clean, your affections pure, does thus put a man out of the stare of grace,
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and that such have not taken Christ, is because all the commandements are equally commanded,
and that such have not taken christ, is Because all the Commandments Are equally commanded,
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and though they fall upon differing objects and so are different, in respect of the Commanders will,
and though they fallen upon differing objects and so Are different, in respect of the Commanders will,
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and therefore by the same reason, a disobedience to the smallest, is a disobedience, as well as to the greatest.
and Therefore by the same reason, a disobedience to the Smallest, is a disobedience, as well as to the greatest.
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Now the threatnings are against disobedient persons, because every disobedient person casteth away the Lord, as Saul did, that is, he refuseth to have him his governour.
Now the threatenings Are against disobedient Persons, Because every disobedient person Cast away the Lord, as Saul did, that is, he Refuseth to have him his governor.
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Now he that doth so, cannot be saved: for he hath not taken Christ for his Head and Husband;
Now he that does so, cannot be saved: for he hath not taken christ for his Head and Husband;
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Whosoever shall keepe the whole Law, and yet faileth in one point, he is guilty of all, that is, it is a disobedience to the Commander, in what commandement soever it be, Whosoever shall keep the Whole Law, and yet Faileth in one point, he is guilty of all, that is, it is a disobedience to the Commander, in what Commandment soever it be,
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though but in one thing, thou hast refused the Law-giver, and art a rebell against him:
though but in one thing, thou hast refused the Lawgiver, and art a rebel against him:
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standing out against any one thing, makes a rebell against a Prince, if he stubbornly refuse to obey in one thing,
standing out against any one thing, makes a rebel against a Prince, if he stubbornly refuse to obey in one thing,
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as well as in a thousand.
as well as in a thousand.
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A second rule to trye our sincerity of subjection is to consider the manner of it.
A second Rule to try our sincerity of subjection is to Consider the manner of it.
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Consider whether you be subject, as the wife is to her husband, which is the maine thing intimated in this subjection here:
Consider whither you be Subject, as the wife is to her husband, which is the main thing intimated in this subjection Here:
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there is a great difference betweene being subject in the outward man out of necessity, and:
there is a great difference between being Subject in the outward man out of necessity, and:
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to obey from the heart the forme of doctrine, &c. It is one thing to be subject as a servant, another thing to be subject as a wife, who is subject, not of coaction or necessity,
to obey from the heart the Form of Doctrine, etc. It is one thing to be Subject as a servant, Another thing to be Subject as a wife, who is Subject, not of coaction or necessity,
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1412
but freely and willingly out of love, because she would not grieve her husband, the Saints delight lyes in communion with God,
but freely and willingly out of love, Because she would not grieve her husband, the Saints delight lies in communion with God,
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1413
so as their hearts are not at rest, when they stand not in good tearmes with him;
so as their hearts Are not At rest, when they stand not in good terms with him;
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1414
they cannot let any uneven reckonings to lye betweene him and them; they love him, and therefore dare not disobey him.
they cannot let any uneven reckonings to lie between him and them; they love him, and Therefore Dare not disobey him.
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1415
And this ariseth from a perswasion, what ever he commandeth or inflicteth it is good, and just, and equall:
And this arises from a persuasion, what ever he commands or inflicteth it is good, and just, and equal:
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1416
then he willingly obeyes and suffers.
then he willingly obeys and suffers.
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1417
Thus the obedience of Christ, you shall see what kind of one it was, Shall I not drink the cup which my Father hath given me? that is, I would not drinke this bitter cup, not only because of necessity I must,
Thus the Obedience of christ, you shall see what kind of one it was, Shall I not drink the cup which my Father hath given me? that is, I would not drink this bitter cup, not only Because of necessity I must,
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1418
but seeing my Fathers will is I should drinke it, and hee hath prepared it for me, I will drinke it.
but seeing my Father's will is I should drink it, and he hath prepared it for me, I will drink it.
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1419
Hence many a woman will say, shall I not doe that which my husband would have me to doe? he is wise and loves me,
Hence many a woman will say, shall I not do that which my husband would have me to do? he is wise and loves me,
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1420
and he hath reason for what he commands:
and he hath reason for what he commands:
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1421
others of the Sts. have yeelded obedience thus unto the Lord, as Eli, when newes was brought to him that all his house should bee cut off;
Others of the Sts. have yielded Obedience thus unto the Lord, as Eli, when news was brought to him that all his house should be Cut off;
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1422
saith he, It is the Lord, let him doe as seemeth good in his eyes, it is the Lord that loveth me, taketh care of mee, let him doe what pleaseth him, I am content,
Says he, It is the Lord, let him doe as seems good in his eyes, it is the Lord that loves me, Takes care of me, let him do what Pleases him, I am content,
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1423
and willing to subject my selfe. Another may be subject to his commandements, but it is of necessity;
and willing to Subject my self. another may be Subject to his Commandments, but it is of necessity;
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1424
on the contrary, the Saints who love and prize communion with him, and would not loose it, would have no interruption.
on the contrary, the Saints who love and prize communion with him, and would not lose it, would have no interruption.
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1425
So also Iob 2. 10. We have received good of the Lord, and shall we not receive evill? As if hee should have said;
So also Job 2. 10. We have received good of the Lord, and shall we not receive evil? As if he should have said;
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1426
Surely the Lord would not have done me so much good as already I have received from Him,
Surely the Lord would not have done me so much good as already I have received from Him,
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1427
if His purpose had not beene good towards mee:
if His purpose had not been good towards me:
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1428
and therefore if some evill by his providence doe befall me, should I not beare it quietly? If it had beene from an enemy, hee would have beene discontent,
and Therefore if Some evil by his providence do befall me, should I not bear it quietly? If it had been from an enemy, he would have been discontent,
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1429
but comming from the hand of a friend, he was willing with it.
but coming from the hand of a friend, he was willing with it.
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1430
Indeed, holy men may be sometimes in a mist, and not consider the reason of the Lords Counsells,
Indeed, holy men may be sometime in a missed, and not Consider the reason of the lords Counsels,
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1431
as Paul, when he was buffeted by the messenger of Satan, hee was somewhat discontent, till the Lord made knowne to him, that hee was mistaken in it, that though hee tooke it for poyson,
as Paul, when he was buffeted by the Messenger of Satan, he was somewhat discontent, till the Lord made known to him, that he was mistaken in it, that though he took it for poison,
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1432
yet it was a medicine, hee thought it came from Satan;
yet it was a medicine, he Thought it Come from Satan;
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1433
but when hee saw it came from one that loved him, and it was for his good;
but when he saw it Come from one that loved him, and it was for his good;
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1434
that the grace of God and his power might appeare, he willingly submitted, yea, hee rejoyced in it.
that the grace of God and his power might appear, he willingly submitted, yea, he rejoiced in it.
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1435
A good Conscience is not onely to doe that which is commanded;A good Conscience is not only to do that which is commanded;
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1436
it is possible for him that hath no grace, not to dare to doe somthings which are evill in secret;
it is possible for him that hath no grace, not to Dare to do somethings which Are evil in secret;
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1437
but a good conscience is, when a man is not willing to displease the Lord, he dareth not doe it, because hee loveth the Lord.
but a good conscience is, when a man is not willing to displease the Lord, he dareth not do it, Because he loves the Lord.
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1438
Hee stands upon such tearms with him, as a chaste wife with her Husband:
He Stands upon such terms with him, as a chaste wife with her Husband:
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1439
Therefore hee will looke to make his course even, and to please the LORD in all things.
Therefore he will look to make his course even, and to please the LORD in all things.
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1440
The third rule to try it by Consider whether thy subjection bee as to the Lord, or no, for his sake:
The third Rule to try it by Consider whither thy subjection be as to the Lord, or no, for his sake:
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1441
as here it is sayd, As the Church is subject to Christ. Many thinke their obedience to the commandements is to the Lord, when they are deceived.
as Here it is said, As the Church is Subject to christ. Many think their Obedience to the Commandments is to the Lord, when they Are deceived.
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1442
It was Sauls case, it was a faire pretence to spare the cattell, for Sacrifice for the Lord:
It was Saul's case, it was a fair pretence to spare the cattle, for Sacrifice for the Lord:
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1443
but it was but a pretence; for it was for himselfe indeed, that he spared them.
but it was but a pretence; for it was for himself indeed, that he spared them.
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1444
So Balaam spake faire, when hee sayd, he would speake nothing but what the Lord should say to him,
So balaam spoke fair, when he said, he would speak nothing but what the Lord should say to him,
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1445
and that hee would not curse the people of Israel, except God bad him curse them;
and that he would not curse the people of Israel, except God bade him curse them;
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1446
but it was not for any love to God, but he had an eye to himselfe and his owne honour, hee knew it was in vaine to curse where God did blesse,
but it was not for any love to God, but he had an eye to himself and his own honour, he knew it was in vain to curse where God did bless,
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1447
and so he thought thus with himselfe, if hee should curse them without the command of the Lord, hee should but discredit himselfe,
and so he Thought thus with himself, if he should curse them without the command of the Lord, he should but discredit himself,
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1448
and loose his labour, wages and all, for his curse would take no effect: therefore hee would not goe till God commanded him to goe:
and lose his labour, wages and all, for his curse would take no Effect: Therefore he would not go till God commanded him to go:
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1449
likewise it may be, hee desired to dye the death of the righteous, so as all was out of selfe-love.
likewise it may be, he desired to die the death of the righteous, so as all was out of Self-love.
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1450
Likewise Amaziah was subject to the Lord, walking in all the wayes of David, but all was done to other ends then David did.
Likewise Amaziah was Subject to the Lord, walking in all the ways of David, but all was done to other ends then David did.
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1451
But you will say, it is hard to discerne, when a man doth obey the commandement, whether it be to the Lord or no:
But you will say, it is hard to discern, when a man does obey the Commandment, whither it be to the Lord or no:
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1452
how therefore shall we know it?
how Therefore shall we know it?
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1453
Consider after any failing in thy obedience, or commission of any sinne, what it is that troubleth thee, the offence against God,
Consider After any failing in thy Obedience, or commission of any sin, what it is that Troubles thee, the offence against God,
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1454
or the harme, discredit, &c. redounding unto thy selfe? You shall see the falsenesse of Saul his heart in this, the disobedience of the Lord never troubled him,
or the harm, discredit, etc. redounding unto thy self? You shall see the falseness of Saul his heart in this, the disobedience of the Lord never troubled him,
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1455
though he seemed a while affected with offending the Lord, but hee after shewed that it was only the losse of his credit which he was tender of;
though he seemed a while affected with offending the Lord, but he After showed that it was only the loss of his credit which he was tender of;
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1456
for when Samuel would have left him, and hee thought some dishonour would redound to him, that was it that troubled him;
for when Samuel would have left him, and he Thought Some dishonour would redound to him, that was it that troubled him;
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1457
hee desires not so much that God would pardon, as that Samuel would honour him;
he Desires not so much that God would pardon, as that Samuel would honour him;
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1458
come sayes he with me, and let us goe and offer Sacrifice, honour me before the people.
come sayes he with me, and let us go and offer Sacrifice, honour me before the people.
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1459
It was not his sinne and disobedience, but the losse of his credit that hee stood upon.
It was not his sin and disobedience, but the loss of his credit that he stood upon.
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1460
The contrary you may see in David, see his carriage under the guilt of his murther and adultery,
The contrary you may see in David, see his carriage under the guilt of his murder and adultery,
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1461
for which he was so greatly afflicted:
for which he was so greatly afflicted:
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1462
but how much did he slight all other things? his affliction he did beare well enough,
but how much did he slight all other things? his affliction he did bear well enough,
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1463
when his owne sonne had abuse his wives;
when his own son had abuse his wives;
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1464
this did not perplex him, it was his sin troubled him, as appeares by that Psalme he made upon that occasion, in which you have not a word of his affliction, but his sin;
this did not perplex him, it was his since troubled him, as appears by that Psalm he made upon that occasion, in which you have not a word of his affliction, but his since;
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1465
it was that hee was tender of. Find out therfore where thy tendernes for sin is;
it was that he was tender of. Find out Therefore where thy tenderness for since is;
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1466
as a Smith, when he would trie the hoof of an horse, look where it shrinketh, that is the tender part,
as a Smith, when he would try the hoof of an horse, look where it shrinketh, that is the tender part,
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1467
so see what shrinketh and galleth thy heart most;
so see what shrinketh and galleth thy heart most;
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1468
if it be sinne and offending the Lord, it is a signe thy eye was upon the Lord:
if it be sin and offending the Lord, it is a Signen thy eye was upon the Lord:
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1469
but when thou art tender of losses, and crosses, and discredit to thy selfe, it is an ill signe, shewing thou respectest thy selfe.
but when thou art tender of losses, and Crosses, and discredit to thy self, it is an ill Signen, showing thou respectest thy self.
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1470
David taxeth himselfe in those things which were counted no sinne by men, but an honour;David Taxes himself in those things which were counted no sin by men, but an honour;
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1471
as the cutting off Sauls lap of his garment;
as the cutting off Saul's lap of his garment;
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1472
it was an honour to him to come so neare his adversary, and but cut off the lap of his garment.
it was an honour to him to come so near his adversary, and but Cut off the lap of his garment.
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1473
So in numbering the people, it was no outward shame or evill, but the sinne that troubled him, Lord, sayes he, strike me, for these sheepe, what have they done?
So in numbering the people, it was no outward shame or evil, but the sin that troubled him, Lord, Says he, strike me, for these sheep, what have they done?
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1474
A fourth rule whereby thou maist try thy subjection to the Lord, is by thy disobedience to all others;
A fourth Rule whereby thou Mayest try thy subjection to the Lord, is by thy disobedience to all Others;
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1475
it is a rule may seeme somewhat remote at the first hearing, but it is such a rule of trying subjection, that I find in the Scripture, St. Paul when he would expresse his subjection, he doth it by way of opposition.
it is a Rule may seem somewhat remote At the First hearing, but it is such a Rule of trying subjection, that I find in the Scripture, Saint Paul when he would express his subjection, he does it by Way of opposition.
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If I should yet please men, I were not the servant of Christ; If I should yet please men, I were not the servant of christ;
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1477
it is a good argument of our being subject to the Lord, when we care not for displeasing others, Rom. 2. 8. as not obeying the truth, is joyned with obeying unrighteousnesse,
it is a good argument of our being Subject to the Lord, when we care not for displeasing Others, Rom. 2. 8. as not obeying the truth, is joined with obeying unrighteousness,
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so as the contrary, obeying the truth is alwayes joyned with disobeying, all unrighteousnesse, I am. 4. 7. they are put together Submit your selves to the Lord, and resist the Devill.
so as the contrary, obeying the truth is always joined with disobeying, all unrighteousness, I am. 4. 7. they Are put together Submit your selves to the Lord, and resist the devil.
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He that is most subject to the Lord, is a most untractable man to man,
He that is most Subject to the Lord, is a most untractable man to man,
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1480
and to all creatures else, upon every occasion, because the common course of the world is contrary to holinesse, Ephes. 2. 1. which causeth others to quarrell so much with them as they doe;
and to all creatures Else, upon every occasion, Because the Common course of the world is contrary to holiness, Ephesians 2. 1. which Causes Others to quarrel so much with them as they do;
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and this ariseth from their obedience to the Lord.
and this arises from their Obedience to the Lord.
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It is common amongst us, when wee see a man easie, plyable, tractable, ready to give satisfaction and content to men, to commend him for it,
It is Common among us, when we see a man easy, pliable, tractable, ready to give satisfaction and content to men, to commend him for it,
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as a good disposition in them;
as a good disposition in them;
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but to be so in all things, even in sinning against God, this though it is pleasing to men, it is abominable to God;
but to be so in all things, even in sinning against God, this though it is pleasing to men, it is abominable to God;
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it is an evident case, that they which would not doe a thing, if left to themselves,
it is an evident case, that they which would not do a thing, if left to themselves,
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1486
because unlawfull, yet to give satisfaction to friends, to their company, as Herod did, they will, that is a signe of disobedience;
Because unlawful, yet to give satisfaction to Friends, to their company, as Herod did, they will, that is a Signen of disobedience;
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1487
the more waxy the heart is to men, the more hard to the Lord.
the more waxy the heart is to men, the more hard to the Lord.
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It is a signe of pusillanimity in Christians that yeeld so much to men, they forget themselves;
It is a Signen of pusillanimity in Christians that yield so much to men, they forget themselves;
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1489
there is a certaine magnanimity which Christians should maintaine:
there is a certain magnanimity which Christians should maintain:
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wee are Kings, the Sonnes of God, therefore what is the countenance or discountenance of man? wee should cary our selves as greater men than they, wee should learne regnum gerere in pectore, to cary a kingdome in our brests.
we Are Kings, the Sons of God, Therefore what is the countenance or discountenance of man? we should carry our selves as greater men than they, we should Learn Kingdom gerere in pectore, to carry a Kingdom in our breasts.
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It is a common saying among men, such a man understands himselfe well, that is, he understandeth his place, his dignity,
It is a Common saying among men, such a man understands himself well, that is, he understands his place, his dignity,
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1492
and caryeth himselfe according to it.
and Carrieth himself according to it.
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1493
In this we are ready to goe too farre, but we should learne to doe thus in our obedience to God.
In this we Are ready to go too Far, but we should Learn to do thus in our Obedience to God.
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The truth of a wives chastity is seene in the peremptory denyall of all that solicite her;
The truth of a wives chastity is seen in the peremptory denial of all that solicit her;
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1495
the more peremptory wee are in such denyals of the creatures, the more subject we are to the Lord.
the more peremptory we Are in such denials of the creatures, the more Subject we Are to the Lord.
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Lastly, you shall try it by this, consider what you doe in those things that above all others you would not be subject in, single out that sinne that is dearest to thee;
Lastly, you shall try it by this, Consider what you do in those things that above all Others you would not be Subject in, single out that sin that is dearest to thee;
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1497
though a man would be obedient in all else, yet in some things to be restrained it goes to his heart, something is more peculiar,
though a man would be obedient in all Else, yet in Some things to be restrained it Goes to his heart, something is more peculiar,
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and is that he fancies, and it goeth more neare unto him to obey in that,
and is that he fancies, and it Goes more near unto him to obey in that,
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then in any other thing ▪ When the Lord would trie Abraham, he tries him in that which he was most unwilling to part with.
then in any other thing ▪ When the Lord would try Abraham, he tries him in that which he was most unwilling to part with.
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Now, sayes hee, I know that thou fearest mee, for I have tried thee in that which I know thou lovedst dearely,
Now, Says he, I know that thou Fearest me, for I have tried thee in that which I know thou lovedest dearly,
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1501
and yet thou art content to part with it for my sake. Make the same question to you:
and yet thou art content to part with it for my sake. Make the same question to you:
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1502
look what it is, that above all others you would not be subject in, whether it be a matter of credit, of estate,
look what it is, that above all Others you would not be Subject in, whither it be a matter of credit, of estate,
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1503
or a lust that sitteth close, if thou wilt try whether thou be subject, so if for his sake thou canst obey the commandement, which is against it that crosseth it,
or a lust that Sitteth close, if thou wilt try whither thou be Subject, so if for his sake thou Canst obey the Commandment, which is against it that Crosseth it,
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for such a command the Lord gave to Abraham, and hee did obey it: hee that taketh Christ, taketh him for a Lord and a Saviour.
for such a command the Lord gave to Abraham, and he did obey it: he that Takes christ, Takes him for a Lord and a Saviour.
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But you will say, these rules are good, but I finde my selfe wanting, I would bee subject,
But you will say, these rules Are good, but I find my self wanting, I would be Subject,
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but I cannot bring my heart unto them, what meanes should I use for the doing of this?
but I cannot bring my heart unto them, what means should I use for the doing of this?
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For this I will give some helpes:
For this I will give Some helps:
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for the end of these rules of tryall, is not so much to shut men out,
for the end of these rules of trial, is not so much to shut men out,
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1509
or discourage them, but the end is, that finding themselves wanting, they may be stirred up the more to be diligent in the prosecution of the meanes,
or discourage them, but the end is, that finding themselves wanting, they may be stirred up the more to be diligent in the prosecution of the means,
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and so grow up to perfection. The meanes to beused are these. First, be diligent in observing where thy heart is not subject.
and so grow up to perfection. The means to beused Are these. First, be diligent in observing where thy heart is not Subject.
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1511
Diligent observance of the flesh in us that is ready to rebell, when we take least notice of it; this is the first meanes.
Diligent observance of the Flesh in us that is ready to rebel, when we take least notice of it; this is the First means.
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There is no worke we goe about, but the flesh hath an hand in it.
There is no work we go about, but the Flesh hath an hand in it.
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There is some commotion and rebellion goes along with the best worke we doe, now to see this is a great helpe to obedience.
There is Some commotion and rebellion Goes along with the best work we do, now to see this is a great help to Obedience.
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Wee are not so much overcome by it, as by our owne inobservancy.
we Are not so much overcome by it, as by our own inobservancy.
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The flesh is an enemy, and nihil in hoste despiciendum, sleight nothing of an enemies that may hurt thee, take heed the flesh deceive thee not, it is an enemy:
The Flesh is an enemy, and nihil in host despiciendum, sleight nothing of an enemies that may hurt thee, take heed the Flesh deceive thee not, it is an enemy:
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suspect thine owne heart upon every occasion; for it is ready to deceive thee;
suspect thine own heart upon every occasion; for it is ready to deceive thee;
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especially in things that are lawful, there thou must have a diligent eye, that there bee no rebellion, that thou goe not beyond thy bounds.
especially in things that Are lawful, there thou must have a diligent eye, that there be no rebellion, that thou go not beyond thy bounds.
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Secondly, labour to have thy heart and reason convinced and perswaded that it is best for thee to be subject to the Lord:
Secondly, labour to have thy heart and reason convinced and persuaded that it is best for thee to be Subject to the Lord:
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the Lord ruleth no where as a King, but where he rules first as a Prophet, that is,
the Lord Ruleth no where as a King, but where he rules First as a Prophet, that is,
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except he first perswade the heart by an inward enlightening, that it is best for the heart to be subject, the will and the affections will never yeeld.
except he First persuade the heart by an inward enlightening, that it is best for the heart to be Subject, the will and the affections will never yield.
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Therefore if there be any commandement wherein thou findest a difficulty, arme thy selfe with reasons out of Scripture, get those weapons the Apostle speakes of;
Therefore if there be any Commandment wherein thou Findest a difficulty, arm thy self with Reasons out of Scripture, get those weapons the Apostle speaks of;
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2 Cor. 10. The weapons of our warfare are not carnall, but mighty through God, bringing into captivity every thought to the obedience of Christ, that is, seeke out the reasons the Scripture giveth against such a sinne,
2 Cor. 10. The weapons of our warfare Are not carnal, but mighty through God, bringing into captivity every Thought to the Obedience of christ, that is, seek out the Reasons the Scripture gives against such a sin,
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and for to perswade the heart to obedience, for spirituall reasons only will work, and are mighty, morall reasons and arguments from respects to thy selfe,
and for to persuade the heart to Obedience, for spiritual Reasons only will work, and Are mighty, moral Reasons and Arguments from respects to thy self,
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1524
for feare of Hell, and for desire of Heaven, and the like, they may restraine the outward man,
for Fear of Hell, and for desire of Heaven, and the like, they may restrain the outward man,
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1525
but they cannot bring the inward man into a full subjection:
but they cannot bring the inward man into a full subjection:
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but spirituall reasons will make thee subject, and to obey from the heart: and yet this is not enough, they must be mighty through God:
but spiritual Reasons will make thee Subject, and to obey from the heart: and yet this is not enough, they must be mighty through God:
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1527
the Lord must have the setting them on, they must be brought home and applyed by him.
the Lord must have the setting them on, they must be brought home and applied by him.
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1528
One may have many good reasons to move him to be subject to such a commandement,
One may have many good Reasons to move him to be Subject to such a Commandment,
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1529
but except they be brought home to the conscience, by the Lord, they doe no good:
but except they be brought home to the conscience, by the Lord, they do no good:
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therefore saith the Apostle, they are mighty through God to bring downe the strongs holds, and false reasonings in the understanding, for they are these strong holds:
Therefore Says the Apostle, they Are mighty through God to bring down the strongs holds, and false reasonings in the understanding, for they Are these strong holds:
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where ever disobedience is, it ariseth from some lust, and wheron is this lust grounded,
where ever disobedience is, it arises from Some lust, and whereon is this lust grounded,
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but upon some false conceit, and reasoning in the understanding? Now these spirituall reasons doe dissolve them:
but upon Some false conceit, and reasoning in the understanding? Now these spiritual Reasons do dissolve them:
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and when you see the vanity of the conceit, the lust vanisheth, when thou seest thy error, the lust will bee gone,
and when you see the vanity of the conceit, the lust Vanishes, when thou See thy error, the lust will be gone,
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and then the mind obeyeth easily.
and then the mind Obeyeth Easily.
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1535
It then runneth in the wayes of Gods commandements, as a wheele that is well oyled.
It then Runneth in the ways of God's Commandments, as a wheel that is well oiled.
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1536
First then you must observe narrowly, and strive to discerne betweene the flesh and spirit, which are as close as the bones and marrow,
First then you must observe narrowly, and strive to discern between the Flesh and Spirit, which Are as close as the bones and marrow,
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as the inwardest parts, they are so mixed together, there is such a conjunction betweene the flesh and spirit in every action,
as the inwardest parts, they Are so mixed together, there is such a conjunction between the Flesh and Spirit in every actium,
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as is betweene the marrow and bones, but you must labour to discerne betweene them,
as is between the marrow and bones, but you must labour to discern between them,
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and that is the use you must make of all the knowledge you get by the Word of God.
and that is the use you must make of all the knowledge you get by the Word of God.
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And then secondly, thou must have a special care, and still labour with thy mind, reason, and understanding, to be perswaded that it is best to be obedient.
And then secondly, thou must have a special care, and still labour with thy mind, reason, and understanding, to be persuaded that it is best to be obedient.
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And then the third and last thing is, to do somwhat with the affections, that is, to exercise and accustome thy stubborne affections to obey:
And then the third and last thing is, to do somewhat with the affections, that is, to exercise and accustom thy stubborn affections to obey:
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the continuance in doing good, doth subject the affections;
the Continuance in doing good, does Subject the affections;
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for as the Apostle speakes, Hebr. 5. 14. of some, That by reason of use have their wits exercised to discerne good from evill, that is, men being occupied in spirituall reasons,
for as the Apostle speaks, Hebrew 5. 14. of Some, That by reason of use have their wits exercised to discern good from evil, that is, men being occupied in spiritual Reasons,
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and truths, holy conferences, &c. they are able to discerne truths. So it is in the affections;
and truths, holy conferences, etc. they Are able to discern truths. So it is in the affections;
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for, as exercise in these things makes the understanding ready to discerne, so exercise makes the will and affections as ready to be subject,
for, as exercise in these things makes the understanding ready to discern, so exercise makes the will and affections as ready to be Subject,
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for it hath the same force in one part of the soule, that it hath in another:
for it hath the same force in one part of the soul, that it hath in Another:
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1547
therefore the Lord leadeth us into variety of conditions, to exercise such and such graces, that we may be subject to him in all things,
Therefore the Lord leads us into variety of conditions, to exercise such and such graces, that we may be Subject to him in all things,
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for the image of God serveth but to bring the soule into obedience to God, as it did in Adam in Paradise.
for the image of God serves but to bring the soul into Obedience to God, as it did in Adam in Paradise.
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Now therefore, God leads us into another place, and state, and condition of life, that such a grace may bee exercised in us.
Now Therefore, God leads us into Another place, and state, and condition of life, that such a grace may be exercised in us.
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1550
As the Apostle saith, Iames, 1. 2. Be glad when you fall into many temptations.
As the Apostle Says, James, 1. 2. Be glad when you fallen into many temptations.
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Sometimes he bringeth sicknesse, sometimes disgrace, sometimes poverty, somtimes affliction in children, wives, or onething or other upon us,
Sometime he brings sickness, sometime disgrace, sometime poverty, sometimes affliction in children, wives, or onething or other upon us,
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and all this to exercise our graces.
and all this to exercise our graces.
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And what is the end of this exercise, but to bow the heart to subjection, that we may be ready to obey him in all things? Now if thou wouldest exercise thy selfe in this manner, consider wherein thou art ready to disobey, and say:
And what is the end of this exercise, but to bow the heart to subjection, that we may be ready to obey him in all things? Now if thou Wouldst exercise thy self in this manner, Consider wherein thou art ready to disobey, and say:
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I see I want such a grace, and am ready to disobey in such a particular, I will resolve to practise the contrary.
I see I want such a grace, and am ready to disobey in such a particular, I will resolve to practise the contrary.
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1555
As if a man bee subject to anger, and want meeknesse, say, well, I see I am too much subject to anger.
As if a man be Subject to anger, and want meekness, say, well, I see I am too much Subject to anger.
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1556
Therefore I will set upon the exercising of this grace of gentlenesse, and meeknesse, I will not be angry with the meanest of my servants.
Therefore I will Set upon the exercising of this grace of gentleness, and meekness, I will not be angry with the Meanest of my Servants.
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Thus if wee would doe, it would save us much affliction, which otherwise the Lord is forced to bring on us for this, to make us subject to him.
Thus if we would do, it would save us much affliction, which otherwise the Lord is forced to bring on us for this, to make us Subject to him.
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1558
But you will say, it is grace that doth it:
But you will say, it is grace that does it:
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how can this custome that is but the act of a man doe it then?
how can this custom that is but the act of a man do it then?
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It is true, it is grace that doth it, but yet it is the exercise of that grace that doth it too.
It is true, it is grace that does it, but yet it is the exercise of that grace that does it too.
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Heb. 5. 11, 12, 13. And that, as it encreaseth and enlargeth grace, and intendeth those habits which wee have, and makes them stronger: Hebrew 5. 11, 12, 13. And that, as it increases and enlarges grace, and intends those habits which we have, and makes them Stronger:
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it is indeed those infused qualities of grace planted in the faculties of the soule that bring it in subjection:
it is indeed those infused qualities of grace planted in the faculties of the soul that bring it in subjection:
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and this custome doth but stirre up and encrease, and intends them;
and this custom does but stir up and increase, and intends them;
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but yet this exercise where graces are first wrought, will encrease them and make them strong, through the assistance of Christ accompanying it.
but yet this exercise where graces Are First wrought, will increase them and make them strong, through the assistance of christ accompanying it.
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Thou shalt find this exercise will make thee strong in grace:
Thou shalt find this exercise will make thee strong in grace:
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1566
the joynts of the body bent to such a course, and often imployed in it, doe get an habit.
the Joints of the body bent to such a course, and often employed in it, do get an habit.
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So it is with the Soule.
So it is with the Soul.
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Other yokes the more they are borne, the more they weaken, but the more you beare the Yoke of Christ, either in doing or suffering, the more able you are to doe it.
Other yokes the more they Are born, the more they weaken, but the more you bear the Yoke of christ, either in doing or suffering, the more able you Are to do it.
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Another use that we may make of this is, that wee should be from hence stirred up to consider that great priviledge wee have from Christ,
another use that we may make of this is, that we should be from hence stirred up to Consider that great privilege we have from christ,
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for if he be a head to us, hee is our guide, hee is so an head to us,
for if he be a head to us, he is our guide, he is so an head to us,
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1571
as an husband is to the wife ▪ Now the husband is the guide of her youth,
as an husband is to the wife ▪ Now the husband is the guide of her youth,
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and so Christ is our guide.
and so christ is our guide.
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When a woman is young and not able to guide her selfe, she had need have a guide:
When a woman is young and not able to guide her self, she had need have a guide:
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such is the case of every man naturally:
such is the case of every man naturally:
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but Christ, when a man is in him, becomes a guide unto him, or as the Head guideth the rest of the members,
but christ, when a man is in him, becomes a guide unto him, or as the Head guideth the rest of the members,
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so doth the Lord all that belong to him. This is a priviledge not thought of among us.
so does the Lord all that belong to him. This is a privilege not Thought of among us.
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When wee thinke of the other priviledges, this of the guidance of Christ is forgotten of us.
When we think of the other privileges, this of the guidance of christ is forgotten of us.
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Therefore I will stand upon this great benefit, which all have that are ingrafted into Christ:
Therefore I will stand upon this great benefit, which all have that Are ingrafted into christ:
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now he guides them in all their wayes.
now he guides them in all their ways.
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1580
First, by enlightening them, so as when others are in darknesse, they have their eyes in their head,
First, by enlightening them, so as when Others Are in darkness, they have their eyes in their head,
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and see the way before them, when as all others are blind, and want either light,
and see the Way before them, when as all Others Are blind, and want either Light,
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or else eyes to see withall.
or Else eyes to see withal.
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Againe, he sends his spirit to bee a remembrancer to them in ambiguous and difficult cases, to shew them the way they are to take,
Again, he sends his Spirit to be a remembrancer to them in ambiguous and difficult cases, to show them the Way they Are to take,
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and hee brings some prevalent arguments and reasons to mind, to move us to doe this or that, which would other wise have bin forgotten;
and he brings Some prevalent Arguments and Reasons to mind, to move us to do this or that, which would other wise have been forgotten;
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and to shew us the inconveniencies that will follow of doing this or that which would otherwise have beene hid from us.
and to show us the inconveniences that will follow of doing this or that which would otherwise have been hid from us.
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He stirreth by our consciences which are appointed to be the immediate guide of us, and the Lords deputy, whereas otherwise they would either be still, or guide amisse.
He stirs by our Consciences which Are appointed to be the immediate guide of us, and the lords deputy, whereas otherwise they would either be still, or guide amiss.
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By taking from us wrong guides, false opinions, strong, unruly, and inordinate affections, and instead of them he puts a right guide into our hearts, rectifies our judgements, puts in holy affections, which are the rudder of the soule, that turne it this way and that way.
By taking from us wrong guides, false opinions, strong, unruly, and inordinate affections, and instead of them he puts a right guide into our hearts, Rectifies our Judgments, puts in holy affections, which Are the rudder of the soul, that turn it this Way and that Way.
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Thus there is a secret guidance, though we know it not, that the Saints have from the Lord in all their wayes. This is a great priviledge:
Thus there is a secret guidance, though we know it not, that the Saints have from the Lord in all their ways. This is a great privilege:
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for when a man is inops consilit, in a straite and exigent, and knowes not which way to goe,
for when a man is Inops consilit, in a strait and exigent, and knows not which Way to go,
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when if hee should take the wrong way, it might be his undoing, then to have a guide, what a great priviledge is it? When David was in Keilah, and heard that Saul would come downe thither, 1 Sam. 23. hee knew not what to doe, whether to goe or stay; then the Lord guided him.
when if he should take the wrong Way, it might be his undoing, then to have a guide, what a great privilege is it? When David was in Keilah, and herd that Saul would come down thither, 1 Sam. 23. he knew not what to do, whither to go or stay; then the Lord guided him.
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So Abraham his servant, when he went for a wife, for his Masters son, he knew not which way to goe for a wife for him,
So Abraham his servant, when he went for a wife, for his Masters son, he knew not which Way to go for a wife for him,
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1592
nor whom to take, then did God send his Angell to guide him, as Abraham had fore told him before hee went;
nor whom to take, then did God send his Angel to guide him, as Abraham had before told him before he went;
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hee told him The Angell of the Lord should goe before him.
he told him The Angel of the Lord should go before him.
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The want of this you may see in Rehoboam, who was in a great straite, when he asked counsell of the young men, but the Lord would not guide him,
The want of this you may see in Rehoboam, who was in a great strait, when he asked counsel of the young men, but the Lord would not guide him,
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and therefore he did that which was his ruine.
and Therefore he did that which was his ruin.
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1596
So Absolon when he was in b••••, not knowing which of the counsels given him to take, the Lord would not guide him, having a purpose to destroy him.
So Absalom when he was in b••••, not knowing which of the Counsels given him to take, the Lord would not guide him, having a purpose to destroy him.
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So it is with us, there are often cases fall out wherin guidance is requisite,
So it is with us, there Are often cases fallen out wherein guidance is requisite,
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as in the changing our estate by marriage, place of living, the choyse of our callings, wherein to be guided or misguided, is our making or undoing.
as in the changing our estate by marriage, place of living, the choice of our callings, wherein to be guided or misguided, is our making or undoing.
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There is no day, wherin wee have not need of his guidance, in regard of one occasion or other:
There is no day, wherein we have not need of his guidance, in regard of one occasion or other:
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now to have this priviledge to goe to the Lord freely;
now to have this privilege to go to the Lord freely;
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and aske counsell of him, and to be sure to have a ready answer from him, it is a great priviledge.
and ask counsel of him, and to be sure to have a ready answer from him, it is a great privilege.
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David in al his straites went to the Lord to aske counsell, and the Lord gave him counsell:David in all his straits went to the Lord to ask counsel, and the Lord gave him counsel:
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Saul went, and the Lord would not answer him by Vrim or Thummin, nor dreames, nor any way.Saul went, and the Lord would not answer him by Urim or Thummim, nor dreams, nor any Way.
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The case of all that are in Christ, is like the case of David, if they goe to him, the Lord hath bound himselfe to answer them;
The case of all that Are in christ, is like the case of David, if they go to him, the Lord hath bound himself to answer them;
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for they have some interest in the wisdome of Christ.
for they have Some Interest in the Wisdom of christ.
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But the case of the other, is like the case of Saul, he sends them away without,
But the case of the other, is like the case of Saul, he sends them away without,
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because they are strangers to him, and therefore he is not bound to answere them.
Because they Are Strangers to him, and Therefore he is not bound to answer them.
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And that you have such an interest, consider, 1 Corinth. 1. 30. But you are of him in Christ Iesus, who is made unto us wisdome, that is, God the Father hath given him to us to teach us;
And that you have such an Interest, Consider, 1 Corinth. 1. 30. But you Are of him in christ Iesus, who is made unto us Wisdom, that is, God the Father hath given him to us to teach us;
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to make us wise, to guide and direct us in difficult cases, when we cannot instruct our selves.
to make us wise, to guide and Direct us in difficult cases, when we cannot instruct our selves.
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The like to this is that, Isay. 9. 6. Vnto us a child is borne &c. But what are the benefits wee shall have by that child? First he shall doe miracles, wonderfull things among you,
The like to this is that, Saiah 9. 6. Unto us a child is born etc. But what Are the benefits we shall have by that child? First he shall do Miracles, wonderful things among you,
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for his name is wonderfull. Secondly, hee undoubtedly shall bee your Counsellor, that is, I have given him to you, that when you want counsell and direction, you may goe to him,
for his name is wonderful. Secondly, he undoubtedly shall be your Counsellor, that is, I have given him to you, that when you want counsel and direction, you may go to him,
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for I have given him to you, for that end.
for I have given him to you, for that end.
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This we may as truly expect of him, as the Iewes did it of the Messiah, as appeares by that speech, Ioh. 4. 25. I know well that when the Messiah is come, he will tell us all things.
This we may as truly expect of him, as the Iewes did it of the Messiah, as appears by that speech, John 4. 25. I know well that when the Messiah is come, he will tell us all things.
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This was the common opinion of the people: the Iewes did expect this from him, so may wee:
This was the Common opinion of the people: the Iewes did expect this from him, so may we:
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and therefore upon any exigent goe thou and say, Lord, thou hast given me thy Sonne,
and Therefore upon any exigent go thou and say, Lord, thou hast given me thy Son,
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and him to be wisedome to mee, and appointed him to be my counsellor, and I have need of counsell and direction,
and him to be Wisdom to me, and appointed him to be my Counsellor, and I have need of counsel and direction,
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and therefore Lord give me an answer, and direction. If wee would presse him thus, he could not deny us.
and Therefore Lord give me an answer, and direction. If we would press him thus, he could not deny us.
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Besides, in that Christ hath made himselfe our head, it is his office, hee hath undertaken it, it belongeth to him, to guide his Church and every member of it,
Beside, in that christ hath made himself our head, it is his office, he hath undertaken it, it belongeth to him, to guide his Church and every member of it,
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and can hee faile in that belongeth to him? That which sets the price on this priviledge;
and can he fail in that belongeth to him? That which sets the price on this privilege;
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is the need which we have of it, none being able to guide himselfe.
is the need which we have of it, none being able to guide himself.
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The principle of guidance is resident in the head, and is communicated to the members but upon occasion.
The principle of guidance is resident in the head, and is communicated to the members but upon occasion.
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As it is thus in the naturall body, so that faculty of directing us is in Christ,
As it is thus in the natural body, so that faculty of directing us is in christ,
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and is communicated to us but upon occasion, as wee need it:
and is communicated to us but upon occasion, as we need it:
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hence every man vvalketh so vvisely upon every occasion as God vvill guide and direct him to doe, in such a time, and in such circumstances;
hence every man walk so wisely upon every occasion as God will guide and Direct him to do, in such a time, and in such Circumstances;
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therefore wise men, we see are sometimes infatuated, take a foolish course, that a stander by, who is farre inferiour to them, sees plainely this to be an unwise course, this the Lord doth, that they may know, the Lord is onely wise, as 1 Tim. 1. Which consider,
Therefore wise men, we see Are sometime infatuated, take a foolish course, that a stander by, who is Far inferior to them, sees plainly this to be an unwise course, this the Lord does, that they may know, the Lord is only wise, as 1 Tim. 1. Which Consider,
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and it will bee a great helpe to make us prize this priviledge.
and it will be a great help to make us prize this privilege.
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Where is any man but is too well conceited of his owne wisdome? but to thinke God is onely wise,
Where is any man but is too well conceited of his own Wisdom? but to think God is only wise,
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1628
and that himselfe hath not a beame, nor a sparke of wisdome, it is hard to perswade a man of this,
and that himself hath not a beam, nor a spark of Wisdom, it is hard to persuade a man of this,
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but it is evident the Lord is onely wise.
but it is evident the Lord is only wise.
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For first, none can give counsel, except he knoweth the whole compasse of a businesse, hee that knoweth but part is not sit to give counsell:
For First, none can give counsel, except he Knoweth the Whole compass of a business, he that Knoweth but part is not fit to give counsel:
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they that looke but upon few things, but upon a corner of a businesse, and not round about it, are apt to mistake:
they that look but upon few things, but upon a corner of a business, and not round about it, Are apt to mistake:
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now who knoweth a businesse thus, but the Lord above? our knowledge even in practicall matters, in our owne businesse, is but in part,
now who Knoweth a business thus, but the Lord above? our knowledge even in practical matters, in our own business, is but in part,
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as well as in things heavenly.
as well as in things heavenly.
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Besides, Secondly our consolations depend commonly on these two things, first, the knowledge of the secrets of mens hearts, with whom we have to doe.
Beside, Secondly our consolations depend commonly on these two things, First, the knowledge of the secrets of men's hearts, with whom we have to do.
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1635
Secondly, of the future contingent events, which are to come, and to know neither is in our power,
Secondly, of the future contingent events, which Are to come, and to know neither is in our power,
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but it is the Lord onely that knoweth the secrets of these mens hearts, with whom we have to doe,
but it is the Lord only that Knoweth the secrets of these men's hearts, with whom we have to do,
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as also the contingent things that are to come.
as also the contingent things that Are to come.
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When the Lord would have David goe out of Keilah, saith David, will the Lords of Ketlah deliver me up? David knew not their hearts,
When the Lord would have David go out of Keilah, Says David, will the lords of Ketlah deliver me up? David knew not their hearts,
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nor no man knew, but the Lord onely knew they would deliver him up into the hands of Saul, 1 Sam. 23. 11. 12. and he told him, they would doe it.
nor no man knew, but the Lord only knew they would deliver him up into the hands of Saul, 1 Sam. 23. 11. 12. and he told him, they would do it.
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And againe, he asked whether Saul would come downe to Keilah, it was futurum contingens, a contingent thing,
And again, he asked whither Saul would come down to Keilah, it was Future contingens, a contingent thing,
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and no man could tell whether he would or not; but the Lord told, that hee would come downe to destroy Keilah;
and no man could tell whither he would or not; but the Lord told, that he would come down to destroy Keilah;
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if any other had knowne these two things, he might have counsell'd David. Now our guidance then in such things dependeth upon the knowledge of those two things, which yet are not in our power to know,
if any other had known these two things, he might have counseled David. Now our guidance then in such things dependeth upon the knowledge of those two things, which yet Are not in our power to know,
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but onely in the power of God, and therefore wee are not able to guide our selves.
but only in the power of God, and Therefore we Are not able to guide our selves.
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It is said, Col. 2. 3. That in him are hid all the treasures of Wisdome and Knowledge;
It is said, Col. 2. 3. That in him Are hid all the treasures of Wisdom and Knowledge;
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And they are so in Him, that they are not out of Him. But men have naturall wisdome you will say.
And they Are so in Him, that they Are not out of Him. But men have natural Wisdom you will say.
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It is true, but they have it from Christ, All the light that ever was in the world,
It is true, but they have it from christ, All the Light that ever was in the world,
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1647
even in those which knew not Christ, it came all from him.
even in those which knew not christ, it Come all from him.
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As Ioh. 1. 5. The light shined in darknesse, that is, in the darke places of the world,
As John 1. 5. The Light shined in darkness, that is, in the dark places of the world,
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1649
and not onely in Goshen, even since the beginning of the world, and the darkenesse comprehended it not, and in that sense it is he who enlighteneth every man that: comes into the World.
and not only in Goshen, even since the beginning of the world, and the darkness comprehended it not, and in that sense it is he who Enlighteneth every man that: comes into the World.
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But put the case you could find out right counsells, or you had a man like Achitopel, whose counsell was as the Oracles of God, and who were able to direct you,
But put the case you could find out right Counsels, or you had a man like Achitophel, whose counsel was as the Oracles of God, and who were able to Direct you,
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1651
yet to take this counsell is not in your owne power, it must be given you.
yet to take this counsel is not in your own power, it must be given you.
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That which Salomon saith of the foole, He hath a price in his hand, but he hath no heart, may be said of good counsell, there is oftentimes a price put into our hands,
That which Solomon Says of the fool, He hath a price in his hand, but he hath no heart, may be said of good counsel, there is oftentimes a price put into our hands,
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as was into Absolon's, and Rehoboam's hands, but we are not able of our selves to take it:
as was into Absolon's, and Rehoboam's hands, but we Are not able of our selves to take it:
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therfore saith the Apostle to Timothy, 2 Tim. 2. 7. having counselled him what to doe, Consider what I say, and the Lord give thee understanding in all things.
Therefore Says the Apostle to Timothy, 2 Tim. 2. 7. having counseled him what to do, Consider what I say, and the Lord give thee understanding in all things.
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As if he should say, I have given thee good counsell:
As if he should say, I have given thee good counsel:
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but there must be another counsellor, therefore I beseech the Lord to give thee understanding, to open thine eyes, to see the rectitude of this counsell,
but there must be Another Counsellor, Therefore I beseech the Lord to give thee understanding, to open thine eyes, to see the rectitude of this counsel,
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and enable thee to apply it, and take it.
and enable thee to apply it, and take it.
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Nemo per se sapit, no man by himselfe is able to counsell himselfe, there must be both a secret light,Nemo per se sapit, no man by himself is able to counsel himself, there must be both a secret Light,
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and eyes within to direct us.
and eyes within to Direct us.
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Many times wee refuse the best, and pitch upon the worst, Ier. 10. 23. The way of man is not in himselfe, it is not in man to direct his wayes, as if he had said, it is true,
Many times we refuse the best, and pitch upon the worst, Jeremiah 10. 23. The Way of man is not in himself, it is not in man to Direct his ways, as if he had said, it is true,
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1661
for the most part, men pitch wel enough upon the journies end, and aime at happinesse;
for the most part, men pitch well enough upon the journeys end, and aim At happiness;
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1662
but how to direct their steps, and to attaine that end, it is not in them,
but how to Direct their steps, and to attain that end, it is not in them,
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1663
therefore Lord I beseech thee (sayes he) to guide us and direct us for the best.
Therefore Lord I beseech thee (Says he) to guide us and Direct us for the best.
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1664
It is every mans case, his wayes are not in his owne power, hee is not able to see what is best and worst,
It is every men case, his ways Are not in his own power, he is not able to see what is best and worst,
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1665
and to choose the right way, and if hee could in the generall, yet we had need of continuall guidance in the severall particular passages of our lives.
and to choose the right Way, and if he could in the general, yet we had need of continual guidance in the several particular passages of our lives.
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1666
We are at a stand at every turning we come at, and like a man in a wildernesse know not which way to goe,
We Are At a stand At every turning we come At, and like a man in a Wilderness know not which Way to go,
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1667
except wee have a guide at every step, Dan. 5. 23. Hee is the God in whose hand thy breath is,
except we have a guide At every step, Dan. 5. 23. He is the God in whose hand thy breath is,
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1668
and all thy wayes &c, this is a thing we doe not consider. and all thy ways etc., this is a thing we do not Consider.
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1669
Wee thinke indeed our lives are in Gods hand, and that matters of greater moment, are of his disposing;
we think indeed our lives Are in God's hand, and that matters of greater moment, Are of his disposing;
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1670
but that every step we take should depend on him, this is that we consider not of, a man takes not a step either into good or evill, into prosperity or adversity,
but that every step we take should depend on him, this is that we Consider not of, a man Takes not a step either into good or evil, into Prosperity or adversity,
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1671
but the Lord guideth that step.
but the Lord guideth that step.
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1672
Therefore consider your great priviledges, who have the Lord for your head, your guide, and your counsellor,
Therefore Consider your great privileges, who have the Lord for your head, your guide, and your Counsellor,
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1673
and as you must know this priviledge, so you must make use of it, for al those our priviledges we have in Christ, were not declared that you should gaze upon them onely, know them, and no more:
and as you must know this privilege, so you must make use of it, for all those our privileges we have in christ, were not declared that you should gaze upon them only, know them, and no more:
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1674
therefore goe to the Lord for counsell, wisedome and direction upon all occasions.
Therefore go to the Lord for counsel, Wisdom and direction upon all occasions.
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1675
You will say, but how shall we doe to obtaine it? For this I will give you these rules.
You will say, but how shall we do to obtain it? For this I will give you these rules.
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1676
First, thou must acknowledge thine owne inability, that thou art not able to guide thy selfe. First, thou must acknowledge thine own inability, that thou art not able to guide thy self.
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1677
Iames, 1. 5. If any lack wisdome, let him aske, &c. his meaning there, is not so much to shew that some men want wisdome, others not, James, 1. 5. If any lack Wisdom, let him ask, etc. his meaning there, is not so much to show that Some men want Wisdom, Others not,
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1678
but the meaning is, till a man sees he wants it, hee is not fit to aske it,
but the meaning is, till a man sees he Wants it, he is not fit to ask it,
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1679
neither will the Lord be ready to give it. 1 Corin. 3. 18. Hee that is wise, must become a foole to be wise.
neither will the Lord be ready to give it. 1 Corin. 3. 18. He that is wise, must become a fool to be wise.
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1680
It is true also here, thou must cease from thine owne wisdome, thou must confesse thou art not able to guide thy selfe,
It is true also Here, thou must cease from thine own Wisdom, thou must confess thou art not able to guide thy self,
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1681
and that therefore because thou wantest wisdome, thou askest it of him.
and that Therefore Because thou Wantest Wisdom, thou askest it of him.
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1682
Psal. 25. 9. Hee will teach the humble his way, and guide the meeke in judgement, that is, those that see their owne emptinesse, Psalm 25. 9. He will teach the humble his Way, and guide the meek in judgement, that is, those that see their own emptiness,
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1683
how unable they are to guide themselves, such He is ready to teach in the way they should choose.
how unable they Are to guide themselves, such He is ready to teach in the Way they should choose.
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1684
Secondly, thou must also aske it of the Lord.
Secondly, thou must also ask it of the Lord.
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1685
You may read how God used David to this course from time to time, and put him oft to a stand when he fled from Saul, purposely that he might bee accustomed to aske counsell of the Lord upon all occasions. You may read how God used David to this course from time to time, and put him oft to a stand when he fled from Saul, purposely that he might be accustomed to ask counsel of the Lord upon all occasions.
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1686
Therefore let us learne so to doe, in any hard case, when we know not which way to turne us, to goe to the Lord,
Therefore let us Learn so to do, in any hard case, when we know not which Way to turn us, to go to the Lord,
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1687
and say, Thou art my Husband, my Head, my Father:
and say, Thou art my Husband, my Head, my Father:
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1688
and whither should the Children goe for counsell, but unto their Fathers? and the Wife,
and whither should the Children go for counsel, but unto their Father's? and the Wife,
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1689
but unto her Husband? Now Lord counsell mee and direct mee what to doe in this case.
but unto her Husband? Now Lord counsel me and Direct me what to do in this case.
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1690
If you doe thus, will the Lord deny you? no, why saith he, you, if your Children aske you bread, will you give them a stone? If they aske fish, will you give them a serpent? So I say to you,
If you do thus, will the Lord deny you? no, why Says he, you, if your Children ask you bred, will you give them a stone? If they ask Fish, will you give them a serpent? So I say to you,
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1691
if you aske him counsell, will he give you poyson? vvill he turne you into a vvrong vvay and misguide you when you aske the right? No.
if you ask him counsel, will he give you poison? will he turn you into a wrong Way and misguide you when you ask the right? No.
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1692
Thirdly, you must aske in faith, that is added in S. Iames, 1. 6. So as to rest and rely upon him.
Thirdly, you must ask in faith, that is added in S. James, 1. 6. So as to rest and rely upon him.
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1693
Thus hee commanded his Disciples, that when they should be brought before Councells and rulers of the Synagogues, they should take no thought what to say, what was the reason but this, I will have you rest upon me,
Thus he commanded his Disciples, that when they should be brought before Counsels and Rulers of the Synagogues, they should take no Thought what to say, what was the reason but this, I will have you rest upon me,
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1694
for guidance and assistance? at that time I will suggest to you whatsoever is needfull upon such an occasion.
for guidance and assistance? At that time I will suggest to you whatsoever is needful upon such an occasion.
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1695
Now though that was extraordinary, yet it holds thus farre in ordinary times and cases, that though you may use the best meanes you can,
Now though that was extraordinary, yet it holds thus Far in ordinary times and cases, that though you may use the best means you can,
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1696
and take the best consultations, yet so as still to trust more to your prayers,
and take the best Consultations, yet so as still to trust more to your Prayers,
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1697
and on God for wisdome and direction, then to your owne consultations, and the meanes which you have used, say as Iehosaphat did,
and on God for Wisdom and direction, then to your own Consultations, and the means which you have used, say as Jehoshaphat did,
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1698
although we use meanes, yet our eyes are toward thee;
although we use means, yet our eyes Are towards thee;
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1699
it is a prevalent argument which Asa used to the Lord, 2 Chron. 14. 11. Lord (saith hee) it is nothing with thee to help with many,
it is a prevalent argument which Asa used to the Lord, 2 Chronicles 14. 11. Lord (Says he) it is nothing with thee to help with many,
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1700
or with no power, helpe us O Lord our God, for we rest on thee, and in thy name are wee come against this great multitude. or with no power, help us O Lord our God, for we rest on thee, and in thy name Are we come against this great multitude.
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1701
As if hee should say, I have provided an army, made all things ready, but I rest upon thee for helpe;
As if he should say, I have provided an army, made all things ready, but I rest upon thee for help;
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1702
therefore the Lord was present with him, gave him the victory:
Therefore the Lord was present with him, gave him the victory:
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1703
so wee should goe to the Lord and say, we have used the counsell of our best friends,
so we should go to the Lord and say, we have used the counsel of our best Friends,
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1704
and the best meanes we can, but yet our eyes are towards thee, and wee rest on thee for direction in this case.
and the best means we can, but yet our eyes Are towards thee, and we rest on thee for direction in this case.
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1705
If a man thus resteth upon God, hee may say, if I bee deceived, the Lord deceiveth me.
If a man thus rests upon God, he may say, if I be deceived, the Lord deceives me.
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1706
If thou trustest not to the Lord, hee may faile thee, for hee is not bound to direct and to guide thee:
If thou trustest not to the Lord, he may fail thee, for he is not bound to Direct and to guide thee:
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1707
it fareth with us, as with those that came to aske questions of our Saviour, curious ones;
it fareth with us, as with those that Come to ask questions of our Saviour, curious ones;
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1708
the Lord sent them away without an answer, kept himselfe reserved:
the Lord sent them away without an answer, kept himself reserved:
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1709
so if wee come to aske, not with resolution to rest upon the Lord, and in confidence he will direct us, wee shall goe without:
so if we come to ask, not with resolution to rest upon the Lord, and in confidence he will Direct us, we shall go without:
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1710
Isay, 7. The Lord hath promised deliverance to Ahaz, yet tels him, if you will not beleeve, you shall not bee established. Saiah, 7. The Lord hath promised deliverance to Ahaz, yet tells him, if you will not believe, you shall not be established.
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1711
Fourthly, there must bee a care to please him, a constant course of obedience, else wee doe not trust in him:
Fourthly, there must be a care to please him, a constant course of Obedience, Else we do not trust in him:
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1712
hee that saith hee trusteth to the Lord, and doth not obey him, doth but dissemble with him,
he that Says he Trusteth to the Lord, and does not obey him, does but dissemble with him,
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1713
and so the Lord accounts it no better than dissembling with him, as Ier. 42. 20. Cary thy selfe so, that the Lord may rejoyce over thee, to doe thee good,
and so the Lord accounts it no better than dissembling with him, as Jeremiah 42. 20. Carry thy self so, that the Lord may rejoice over thee, to do thee good,
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1714
and to guide thee in all exigents.
and to guide thee in all exigents.
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1715
And if thou wilt take his counsell in heavenly things, thou shall not want it in earthly things, Prov. 4. 6. Forsake her not (that is, Wisedome) and shee shall keepe thee;
And if thou wilt take his counsel in heavenly things, thou shall not want it in earthly things, Curae 4. 6. Forsake her not (that is, Wisdom) and she shall keep thee;
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1716
love her, and she shall preserve thee; that is, if a man will preserve the uprightnesse of his heart in his wayes,love her, and she shall preserve thee; that is, if a man will preserve the uprightness of his heart in his ways,
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1717
if hee will walke by the rule that God hath appointed him; then wisedome shall preserve him, that is, Christ shall guide him in all his wayes.
if he will walk by the Rule that God hath appointed him; then Wisdom shall preserve him, that is, christ shall guide him in all his ways.
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1718
Now there is a double guidance, one in a matter of sinning, or not sinning against God;
Now there is a double guidance, one in a matter of sinning, or not sinning against God;
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1719
when we are preserved from doing a thing that is unlawfull, which David cals, leading in the paths of righteousnesse, Psalm. 23. 3. Secondly, there is a guidance, which is a matter of blessing and comfort to us, which is called, feeding in faire pastures. In the same Psalm. 23. 2. and the second doth depend upon the first.
when we Are preserved from doing a thing that is unlawful, which David calls, leading in the paths of righteousness, Psalm. 23. 3. Secondly, there is a guidance, which is a matter of blessing and Comfort to us, which is called, feeding in fair pastures. In the same Psalm. 23. 2. and the second does depend upon the First.
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1720
If thou be contented to bee guided by the rules the Lord gives thee, hee will direct thee in the things that belong to thy owne comfort and advantage.
If thou be contented to be guided by the rules the Lord gives thee, he will Direct thee in the things that belong to thy own Comfort and advantage.
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1721
Psalm. 25. so the promise runnes there, verse 12. what man is he that feareth the Lord? him will he teach the way that hee shall choose. Psalm. 25. so the promise runs there, verse 12. what man is he that fears the Lord? him will he teach the Way that he shall choose.
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1722
(Him) that feares him, and keepes a good conscience in all things, our former care herein is that which stirreth up the Lord to guide us and direct us, in all our straites.
(Him) that fears him, and keeps a good conscience in all things, our former care herein is that which stirs up the Lord to guide us and Direct us, in all our straits.
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1723
There is a time when the Lord hath need of thy service, if thou wilt not faile him at his need; (as I may so speake) hee will not faile thee,
There is a time when the Lord hath need of thy service, if thou wilt not fail him At his need; (as I may so speak) he will not fail thee,
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1724
when thou hast need of him in thy straites.
when thou hast need of him in thy straits.
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1725
And thus to have counsell given a man in such cases as doe nearely concerne him,
And thus to have counsel given a man in such cases as doe nearly concern him,
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1726
and are of great weight, it is a great priviledge. And this thou shalt have, if thou wilt follow his counsell in other things.
and Are of great weight, it is a great privilege. And this thou shalt have, if thou wilt follow his counsel in other things.
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1727
Therefore be exhorted upon this ground and motive to keepe thy heart more perfect with God.
Therefore be exhorted upon this ground and motive to keep thy heart more perfect with God.
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1728
The cause why Absolon and Rehoboam erred, was because they provoked the Lord formerly:
The cause why Absalom and Rehoboam erred, was Because they provoked the Lord formerly:
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1729
and if thou beest also disobedient, this shall bee your punishment, that because you would not hearken to his counsell,
and if thou Best also disobedient, this shall be your punishment, that Because you would not harken to his counsel,
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1730
therfore when thou needest counsell, even in those things that shall bee as much as thy life, thou shalt bee infatuated.
Therefore when thou Needest counsel, even in those things that shall be as much as thy life, thou shalt be infatuated.
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1731
The Lord hath made no promise to such a man, to shew him the way he should choose.
The Lord hath made no promise to such a man, to show him the Way he should choose.
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1732
One thing must be added, and that is this, that in any particular case, thou must be ready to resigne thy selfe up to the Lord, to take his counsell.
One thing must be added, and that is this, that in any particular case, thou must be ready to resign thy self up to the Lord, to take his counsel.
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1733
Hee will not loose his labour, thou must have a heart that is plyable to him,
He will not lose his labour, thou must have a heart that is pliable to him,
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1734
and yeeld thy selfe up wholly to his disposing, and not set thy selfe to any way so,
and yield thy self up wholly to his disposing, and not Set thy self to any Way so,
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1735
but that the Lord may take thee off it.
but that the Lord may take thee off it.
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1736
Those among men that are governours of others, are willing to bestow their labour on them that are pliable,
Those among men that Are Governors of Others, Are willing to bestow their labour on them that Are pliable,
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1737
but those that are of stubborn dispositions are a discouragement to them; they that walke frowardly with the Lord, the Lord will walke frowardly with them;
but those that Are of stubborn dispositions Are a discouragement to them; they that walk frowardly with the Lord, the Lord will walk frowardly with them;
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1738
therefore see thou resist him not in the passages of his providence, and take not the bit in thy mouth,
Therefore see thou resist him not in the passages of his providence, and take not the bit in thy Mouth,
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1739
and hold it in thy teeth, as one unwilling to bee guided.
and hold it in thy teeth, as one unwilling to be guided.
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1740
So it is, men are often set on a thing upon an humour, and they will goe this way,
So it is, men Are often Set on a thing upon an humour, and they will go this Way,
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1741
or that way, as they like, what ever come of it:
or that Way, as they like, what ever come of it:
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1742
but sometime the Lord in mercy barreth up the way, as we doe pits that are by the way side to keepe travellers from falling in,
but sometime the Lord in mercy barreth up the Way, as we do pits that Are by the Way side to keep travellers from falling in,
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1743
as they passe in the night.
as they pass in the night.
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1744
Wee finde sometimes the dore shut upon us in a course which we would enter into;
we find sometime the door shut upon us in a course which we would enter into;
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1745
sometimes he sets our conscience upon us to expostulate with us, even as the Angell did with Hagar, when she fled from her mistresse.
sometime he sets our conscience upon us to expostulate with us, even as the Angel did with Hagar, when she fled from her mistress.
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1746
Gen. 16. 18, Hagar Sarahs maid, sayes he, whence commest thou, and whither wilt thou goe• returne to thy dame, Gen. 16. 18, Hagar Sarahs maid, Says he, whence Comest thou, and whither wilt thou goe• return to thy dame,
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1747
and humble thy selfe under her hands.
and humble thy self under her hands.
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1748
As if he should have said, Hagar, thinke with thy selfe who thou art, Sarahs maid, it was her pride caused her to runne away, she thought to have beene mistresse,
As if he should have said, Hagar, think with thy self who thou art, Sarahs maid, it was her pride caused her to run away, she Thought to have been mistress,
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1749
and because she could not beare the rough usage of her mistresse she had forgotten her place,
and Because she could not bear the rough usage of her mistress she had forgotten her place,
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1750
therefore the Angell calls her Sarahs maid; and bids her, Goe and humble thy selfe under her hands, and likewise sayes he, consider whence thou comest, from the godliest family in all the world,
Therefore the Angel calls her Sarahs maid; and bids her, Go and humble thy self under her hands, and likewise Says he, Consider whence thou Comest, from the Godliest family in all the world,
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1751
and consider whither thou goest, to them that know not God, that are strangers and aliens from the common wealth of Israel, and therefore returne unto thy Dame.
and Consider whither thou goest, to them that know not God, that Are Strangers and aliens from the Common wealth of Israel, and Therefore return unto thy Dame.
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1752
So the Lord sometimes sets our consciences to expostulate with us, why doe you refuse such a course,
So the Lord sometime sets our Consciences to expostulate with us, why do you refuse such a course,
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1753
and why doe you take such a course? and it shewes us the cause of our errings,
and why do you take such a course? and it shows us the cause of our errings,
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1754
as here the Angell did Hagar, for pride of heart was the cause of her flying from her mistresse,
as Here the Angel did Hagar, for pride of heart was the cause of her flying from her mistress,
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1755
therefore the Angell sayes, Hagar, Sarahs maid, goe and returne unto thy mistresse, and humble thy selfe under her hands;
Therefore the Angel Says, Hagar, Sarahs maid, go and return unto thy mistress, and humble thy self under her hands;
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1756
doe not as Iohanan did when he sent to aske counsell of the Lord, whether he should goe into Egypt or no, resolve aforehand what thou wilt doe, he set downe with himselfe, that whatsoever the Lord had said, hee would goe downe into Egypt. So it is with many,
do not as Johanan did when he sent to ask counsel of the Lord, whither he should go into Egypt or not, resolve aforehand what thou wilt do, he Set down with himself, that whatsoever the Lord had said, he would go down into Egypt. So it is with many,
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1757
though they aske counsell of the Lord, by prayer, their hearts are set upon a course,
though they ask counsel of the Lord, by prayer, their hearts Are Set upon a course,
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1758
and will not be taken off.
and will not be taken off.
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1759
Take heed of this stiffenesse of disposition and frowardnesse of spirit, which is a frequent cause,
Take heed of this stiffness of disposition and frowardness of Spirit, which is a frequent cause,
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1760
and a cause of much misguidance immens actions, and resigne thy selfe to the Lord, and seeke counsell in the uprightnesse and plainenesse of thy heart:
and a cause of much misguidance immens actions, and resign thy self to the Lord, and seek counsel in the uprightness and plainness of thy heart:
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1761
this resignation of our selves to the Lord, is the way to be directed upon all occasions.
this resignation of our selves to the Lord, is the Way to be directed upon all occasions.
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1762
Now to work your heart to this, consider that the way God leads thee to, how improbable soever it seemes, it wil be the best and safest way for thee.
Now to work your heart to this, Consider that the Way God leads thee to, how improbable soever it seems, it will be the best and Safest Way for thee.
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1763
Many would goe the contrary way:
Many would go the contrary Way:
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1764
As Lot, when the Lord would have him flee to the mountaine, he would goe to Zoar, against Gods counsell,
As Lot, when the Lord would have him flee to the mountain, he would go to Zoar, against God's counsel,
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1765
and you see what came of it.
and you see what Come of it.
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1766
So David for the numbring of the people, though better counsell was given him by Ioab. But hee was set upon it, he would doe it,
So David for the numbering of the people, though better counsel was given him by Ioab. But he was Set upon it, he would do it,
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1767
and see what came of it.
and see what Come of it.
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1768
So Iosiah would fight with Pharoah-Necho, though better counsell was sent him from the Lord, to passe by him, and let him alone: see what came of it.
So Josiah would fight with Pharoah-Necho, though better counsel was sent him from the Lord, to pass by him, and let him alone: see what Come of it.
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1769
Therfore take heed of this stiffenesse of affection, and wilfulnesse, and stubbornenesse of Spirit.
Therefore take heed of this stiffness of affection, and wilfulness, and stubbornenesse of Spirit.
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1770
The Lord may sometime give way to thy mind, but it is in judgement, not in mercy:
The Lord may sometime give Way to thy mind, but it is in judgement, not in mercy:
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1771
the thing which thou hast a mind to, it may be brought to passe, but it had beene better for thee to want it;
the thing which thou hast a mind to, it may be brought to pass, but it had been better for thee to want it;
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1772
as it had beene for Balaam, but hee would needs goe up to Balaac, and therefore the Lord bad him goe in his anger, seeing hee would not be staid.
as it had been for balaam, but he would needs go up to Balaam, and Therefore the Lord bade him go in his anger, seeing he would not be stayed.
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1773
He deales with us as Elisha did with those, 2. King. 2. 15. That would goe to seeke the body of Eliah, they had many denyals,
He deals with us as Elisha did with those, 2. King. 2. 15. That would go to seek the body of Elijah, they had many denials,
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1774
but yet they were instant with him, so that in the end, he bad them goe,
but yet they were instant with him, so that in the end, he bade them go,
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1775
and they went, and lost their labour, for they found him not. In all cases of difficulty learne to seeke counsell of the Lord. and they went, and lost their labour, for they found him not. In all cases of difficulty Learn to seek counsel of the Lord.
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1776
These conditions observed, you shall have the use of this priviledge.
These conditions observed, you shall have the use of this privilege.
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1777
Another use is this, let every man learne from hence to be the glory of Christ.
another use is this, let every man Learn from hence to be the glory of christ.
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1778
How is this drawn from thence, you will say ▪ If you looke into that place in the 1 Corin. 11. 7. See how it followes upon it:
How is this drawn from thence, you will say ▪ If you look into that place in the 1 Corin. 11. 7. See how it follows upon it:
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1779
Christ is the head of every man, and the man is the womans head, as is before in the Chapter, what followes upon that? in the seventh verse, he sayes, the man is the image and glory of God,
christ is the head of every man, and the man is the woman's head, as is before in the Chapter, what follows upon that? in the seventh verse, he Says, the man is the image and glory of God,
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1780
and the woman is the glory of the man.
and the woman is the glory of the man.
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1781
The meaning is this, when thou dost consider that the Lord is thy husband, and thy head, thou must thinke of this with thy selfe,
The meaning is this, when thou dost Consider that the Lord is thy husband, and thy head, thou must think of this with thy self,
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1782
and every time thou findst that passage in Scripture, it should put thee in mind to cary thy selfe so as thou mayst be the glory of the Lord, that is, thou must take heed of standing on thine owne bottome,
and every time thou Findest that passage in Scripture, it should put thee in mind to carry thy self so as thou Mayest be the glory of the Lord, that is, thou must take heed of standing on thine own bottom,
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1783
and seeking glory to thy selfe, and of shining with thine owne beames, seeking any selfe-excellency;
and seeking glory to thy self, and of shining with thine own beams, seeking any self-excellency;
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1784
but as it is in the civill law, Mulier coruscat radiis mariti, the woman must shine with the beames of the man, that is, she must chalenge nothing as her owne,
but as it is in the civil law, Mulier Coruscate radiis Mariti, the woman must shine with the beams of the man, that is, she must challenge nothing as her own,
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1785
but every thing shee seekes or stands for, it is in the name of her husband,
but every thing she seeks or Stands for, it is in the name of her husband,
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1786
therefore whatever thou hast beene, or ever thou hast sought honour to thy selfe, and applause,
Therefore whatever thou hast been, or ever thou hast sought honour to thy self, and applause,
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1787
and to be thought some body in the world, yet now thinke thus with thy selfe, I am the Lords now, I must give him all the praise,
and to be Thought Some body in the world, yet now think thus with thy self, I am the lords now, I must give him all the praise,
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1788
and cary my selfe so, that all my excellency may reflect upon him. And this also, that we are members, is also argument enough for it.
and carry my self so, that all my excellency may reflect upon him. And this also, that we Are members, is also argument enough for it.
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1789
What can the members doe? there is agility in them to doe many actions,
What can the members do? there is agility in them to do many actions,
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1790
but where have they all their vigour? is it not from the head? So all the wit,
but where have they all their vigour? is it not from the head? So all the wit,
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1791
and learning thou hast, those excellencies thou hast, whence hast thou them? are they not from Christ? the members doe that they do,
and learning thou hast, those excellencies thou hast, whence hast thou them? Are they not from christ? the members do that they do,
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1792
but in an instrumentall manner, so dost thou, what ever thou dost. Therefore consider this, and say heartily, it is not I that doe this or that,
but in an instrumental manner, so dost thou, what ever thou dost. Therefore Consider this, and say heartily, it is not I that do this or that,
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1793
but the grace of God in me, I doe but actus agere, it is the influence of my head;
but the grace of God in me, I do but actus agere, it is the influence of my head;
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1794
Christ hath wrought it by me, as Paul said, that phrase is to be marked which is used in Galat. 2. Hee that was mighty by Peter in the Apostleship over the circumcision, was also mighty by me towards the Gentiles.
christ hath wrought it by me, as Paul said, that phrase is to be marked which is used in Galatians 2. He that was mighty by Peter in the Apostleship over the circumcision, was also mighty by me towards the Gentiles.
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1795
The Apostle doth not say, that he, or Peter was able to doe any thing,
The Apostle does not say, that he, or Peter was able to do any thing,
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1796
but ascribeth all to the Lord. So thou shouldest thinke with thy selfe, never say, I have done such a thing,
but ascribeth all to the Lord. So thou Shouldst think with thy self, never say, I have done such a thing,
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1797
or brought such a thing to passe, or such an excellent performance hath come from me,
or brought such a thing to pass, or such an excellent performance hath come from me,
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1798
but say, the Lord hath done such a thing by me.
but say, the Lord hath done such a thing by me.
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1799
In other things you doe it, when you see an instrument well plaid on, you commend not that, but him that useth it:
In other things you do it, when you see an Instrument well played on, you commend not that, but him that uses it:
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1800
that is the case of every man;
that is the case of every man;
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1801
wee are but the Lords instruments, he is mighty by us, wee are but acted by the Lord.
we Are but the lords Instruments, he is mighty by us, we Are but acted by the Lord.
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1802
If Christ be the Head, thou must seeke his glory:
If christ be the Head, thou must seek his glory:
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1803
this the Lord is jealous of Sacrilege God, will not take at the hand of any man, he will not be robd of his time, the Sabbath or any thing else,
this the Lord is jealous of Sacrilege God, will not take At the hand of any man, he will not be robbed of his time, the Sabbath or any thing Else,
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1804
but of all other he can least away with this theft, robbing him of his glory,
but of all other he can lest away with this theft, robbing him of his glory,
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1805
and yet as that is most tender to him, so our fingers are more itching after that.
and yet as that is most tender to him, so our fingers Are more itching After that.
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1806
A man is greedy of applause, and if hee looke not narrowly to himselfe, is ready to take the glory to himselfe that belongs to the Lord.
A man is greedy of applause, and if he look not narrowly to himself, is ready to take the glory to himself that belongs to the Lord.
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1807
Thou must be the Lords glory, but if thou take any to thy selfe, and if thou stand on thy owne bottome, thou art thy owne glory, and not his:
Thou must be the lords glory, but if thou take any to thy self, and if thou stand on thy own bottom, thou art thy own glory, and not his:
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1808
therefore above all things take heede of being deceived and found guilty herein.
Therefore above all things take heed of being deceived and found guilty herein.
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1809
But you will say, how may I come to know it? First, consider what thy end is in thy actions,
But you will say, how may I come to know it? First, Consider what thy end is in thy actions,
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1810
whether the demonstration of some gift God hath given thee, or for his glory, and if thou findest not out thy end,
whither the demonstration of Some gift God hath given thee, or for his glory, and if thou Findest not out thy end,
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1811
yet consider whether in matter or manner of doing, thou dost not steppe out of the way:
yet Consider whither in matter or manner of doing, thou dost not step out of the Way:
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1812
if not by this, yet consider after the action is done, when any thing is well performed by thee,
if not by this, yet Consider After the actium is done, when any thing is well performed by thee,
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1813
whether thy heart beginne not to swell in thee, that is, to thinke better of thy selfe than before, that is a signe thou takest something to thy selfe, that belongs to the Lord. And when a man takes that to himselfe which is the Lords, hee is not the glory of the Lord. If not by this, then,
whither thy heart begin not to swell in thee, that is, to think better of thy self than before, that is a Signen thou Takest something to thy self, that belongs to the Lord. And when a man Takes that to himself which is the lords, he is not the glory of the Lord. If not by this, then,
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1814
Lastly, consider whether thou art more troubled for that discredit that comes to thy selfe,
Lastly, Consider whither thou art more troubled for that discredit that comes to thy self,
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1815
or the dishonour that redounds to the Lord upon thy miscariage at any time, consider how thou art affected with any thing. One step further you must goe,
or the dishonour that redounds to the Lord upon thy miscarriage At any time, Consider how thou art affected with any thing. One step further you must go,
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1816
and that is, not onely to take nothing to your selves, but likewise so behave your selves that you may be an honour to God by shewing forth the graces of Christ, that the Lord may boast of you,
and that is, not only to take nothing to your selves, but likewise so behave your selves that you may be an honour to God by showing forth the graces of christ, that the Lord may boast of you,
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1817
as he did of Iob Iob. 1. 8. I say thou must cary thy selfe so,
as he did of Job Job 1. 8. I say thou must carry thy self so,
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1818
as the Lord may glory in thee, say to Sathan of thee, as he did to him of Iob: seeest not such a man in such a towne, in such a place,
as the Lord may glory in thee, say to Sathan of thee, as he did to him of Job: See not such a man in such a town, in such a place,
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1819
how zealous he is, how holy? be not a shame and reproach to him, but a praise:
how zealous he is, how holy? be not a shame and reproach to him, but a praise:
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1820
hee lookes for this from his Saints, and therefore weares them as signets on his right hand.
he looks for this from his Saints, and Therefore wears them as signets on his right hand.
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1821
As great men weare diamonds, and precious stones, and jewels in their eares, about their necks,
As great men wear diamonds, and precious stones, and Jewels in their ears, about their necks,
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1822
and in their rings, to adorne and beautifie them:
and in their rings, to adorn and beautify them:
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1823
so the servants of the Lord, are his jewels that he weares to make him glorious in the eyes of men:
so the Servants of the Lord, Are his Jewels that he wears to make him glorious in the eyes of men:
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1824
great men are known by their Iewells, and so is the Lord by his Saints.
great men Are known by their Jewels, and so is the Lord by his Saints.
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1825
Therefore it is a great motive to keepe thy selfe unspotted of the world, to cary thy selfe so, that his name may be honoured,
Therefore it is a great motive to keep thy self unspotted of the world, to carry thy self so, that his name may be honoured,
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1826
and his Gospell well spoken of:
and his Gospel well spoken of:
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1827
the glory of Christ is engaged in thy cariage, let it be such as becommeth the Gospell.
the glory of christ is engaged in thy carriage, let it be such as becomes the Gospel.
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1828
Againe, if Christ be the head of every man, then try and consider from hence what thy condition is.
Again, if christ be the head of every man, then try and Consider from hence what thy condition is.
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1829
If he be the head of the Church, no man within the compasse of the true Church,
If he be the head of the Church, no man within the compass of the true Church,
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1830
but is a member of Christ.
but is a member of christ.
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1831
Consider whether thou be a member of his body, one that is guided by his Spirit or no:
Consider whither thou be a member of his body, one that is guided by his Spirit or no:
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1832
but how shall we know that?
but how shall we know that?
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1833
First by this, thou shalt find the same Spirit that is in Christ living and breathing in thee;
First by this, thou shalt find the same Spirit that is in christ living and breathing in thee;
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1834
thou shalt finde the same disposition, and antipathy, and affections to be in thee, that are in him;
thou shalt find the same disposition, and antipathy, and affections to be in thee, that Are in him;
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1835
abhorring that evill, and cleaving to that good he doth; for the body of the tree and the branches are not of different natures:
abhorring that evil, and cleaving to that good he does; for the body of the tree and the branches Are not of different nature's:
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1836
therefore consider what similitude is betweene the Lord and thee.
Therefore Consider what similitude is between the Lord and thee.
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1837
So soone as thou art a living member, the same spirit is sent into thy heart,
So soon as thou art a living member, the same Spirit is sent into thy heart,
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1838
and insinuates it selfe into thy soule, and makes it conformable to Christ in all things.
and insinuates it self into thy soul, and makes it conformable to christ in all things.
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1839
As the fire insinuates it selfe into the iron, and makes it like it self.
As the fire insinuates it self into the iron, and makes it like it self.
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1840
He that is in Christ, is made a new creature, and partakes of the divine nature, and is like him in all things.He that is in christ, is made a new creature, and partakes of the divine nature, and is like him in all things.
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1841
But if this be the rule, I feare my condition, for I finde many contrary dispositions in mee to his Word, and contrary to Christ.
But if this be the Rule, I Fear my condition, for I find many contrary dispositions in me to his Word, and contrary to christ.
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1842
Answ. Thou maist finde many rebellions in thee, and yet the same disposition remaine in thee, that is, in Christ. Answer Thou Mayest find many rebellions in thee, and yet the same disposition remain in thee, that is, in christ.
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1843
There may be swellings in the members, but yet there is a disposition of health,
There may be swellings in the members, but yet there is a disposition of health,
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1844
and strength, and vivacity that weares them out. 1 Cor. 6. 15, 16. Know you not that your bodies are members of Christ? Shall I then take the members of Christ,
and strength, and vivacity that wears them out. 1 Cor. 6. 15, 16. Know you not that your bodies Are members of christ? Shall I then take the members of christ,
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1845
and make them the members of an harlot? God forbid, &c. that is, it is impossible it should be so, it is like that speech in Rom. 6. 1, 2. Shall wee continue in sinne, &c. how shall wee that are dead &c. live any longer therein? That is,
and make them the members of an harlot? God forbid, etc. that is, it is impossible it should be so, it is like that speech in Rom. 6. 1, 2. Shall we continue in sin, etc. how shall we that Are dead etc. live any longer therein? That is,
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1846
as it is impossible for him that is dead to sinne, to live therein:
as it is impossible for him that is dead to sin, to live therein:
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1847
so it is impossible for him that is a member of Christ, to be made the member of an harlot.
so it is impossible for him that is a member of christ, to be made the member of an harlot.
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1848
Why what say you to Davids case, that fell into adultery? Answ. Though he did, he was not made the member of an harlot.
Why what say you to Davids case, that fell into adultery? Answer Though he did, he was not made the member of an harlot.
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1849
For therefore you shall finde in the 16. verse, bee that is glued, for so the word in the originall signifies, that is, adhereth to an harlot, out of the inward sway of his heart, gives his minde to any sinne, hee cannot be a member of Christ:
For Therefore you shall find in the 16. verse, be that is glued, for so the word in the original signifies, that is, adhereth to an harlot, out of the inward sway of his heart, gives his mind to any sin, he cannot be a member of christ:
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1850
though he that is a member may fall into many sinnes, yet hee is not NONLATINALPHABET glued, nor knit to any sinne,
though he that is a member may fallen into many Sins, yet he is not glued, nor knit to any sin,
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1851
for then hee could not be a member of Christ: for if hee bee so, hee is of the same spirit or body.
for then he could not be a member of christ: for if he be so, he is of the same Spirit or body.
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1852
Now it is impossible to be of the body of Christ; and of a contrary body too.
Now it is impossible to be of the body of christ; and of a contrary body too.
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1853
If a man have his heart glued to any sinne, he is not a member of Christ, be it a matter of credit, learning, pleasure,
If a man have his heart glued to any sin, he is not a member of christ, be it a matter of credit, learning, pleasure,
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1854
or delight, any lust, if thy heart be glued to it, and thou canst not get them asunder, thou art not a member of Christ.
or delight, any lust, if thy heart be glued to it, and thou Canst not get them asunder, thou art not a member of christ.
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1855
For they are not wedded to any sin, but there is a divorce between every member of Christ and sinne,
For they Are not wedded to any since, but there is a divorce between every member of christ and sin,
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1856
though they may fall one upon another, and touch each, yet they are of a mouldering nature, they will not cleave together.
though they may fallen one upon Another, and touch each, yet they Are of a mouldering nature, they will not cleave together.
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1857
For he that is of God is in Christ, and hath the nature of Christ in him, that will not suffer him to sin.
For he that is of God is in christ, and hath the nature of christ in him, that will not suffer him to since.
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1858
As take water and oyle, they may violently be shaken together, and they will seeme to be mixed together,
As take water and oil, they may violently be shaken together, and they will seem to be mixed together,
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1859
and to be one, but they will not continue so long, there is no coalition, because they are of divers natures;
and to be one, but they will not continue so long, there is no coalition, Because they Are of diverse nature's;
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1860
and the one remaines water still, and the other oyle:
and the one remains water still, and the other oil:
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1861
so he that is in Christ cannot cleave to any sinne, though sin and he may touch sometime,
so he that is in christ cannot cleave to any sin, though since and he may touch sometime,
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1862
yet they are strangers, they cannot stand together, they cannot cleave one to another.
yet they Are Strangers, they cannot stand together, they cannot cleave one to Another.
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1863
Besides, consider the manner of thy obedience, all that are Christs, obey him, after that manner that the members doe the head.
Beside, Consider the manner of thy Obedience, all that Are Christ, obey him, After that manner that the members do the head.
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1864
The headship of Christ is not an imaginary thing;
The headship of christ is not an imaginary thing;
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1865
he is not like the politicke head of a body, but he is like a naturall head, that is, there comes a naturall true living influence from Christ to his members, that workes upon their hearts and wils,
he is not like the politic head of a body, but he is like a natural head, that is, there comes a natural true living influence from christ to his members, that works upon their hearts and wills,
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1866
as the head doth on the members.
as the head does on the members.
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1867
There is a force that infinuates it selfe from Christ unto them, that moves them to obedience.
There is a force that insinuates it self from christ unto them, that moves them to Obedience.
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1868
Members, they are not moved by argumentation, by reasons and arguments, but by a certaine force that comes from the head,
Members, they Are not moved by argumentation, by Reasons and Arguments, but by a certain force that comes from the head,
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1869
and from a propensnesse that is in them: so those that are Christs, are not moved by reasons simply to obedience.
and from a propenseness that is in them: so those that Are Christ, Are not moved by Reasons simply to Obedience.
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1870
My meaning is, not that reasons are excluded, for they have motives and arguments to move them as well as others,
My meaning is, not that Reasons Are excluded, for they have motives and Arguments to move them as well as Others,
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1871
but that is not all, there is a proclivitive planted in them, that makes them obedient to their Head CHRIST IESUS.
but that is not all, there is a proclivitive planted in them, that makes them obedient to their Head CHRIST IESUS.
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1872
Consider those words, Rom. 6. 13. Wherefore give up your members as weapons of Righteousnesse unto God, that is,
Consider those words, Rom. 6. 13. Wherefore give up your members as weapons of Righteousness unto God, that is,
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1873
so soone as a man is dead to sinne and made alive to Christ, consider now you are made members of another body, have another head,
so soon as a man is dead to sin and made alive to christ, Consider now you Are made members of Another body, have Another head,
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1874
and therfore as the members are obedient to the Head, and ready to doe what ever that will have them do:
and Therefore as the members Are obedient to the Head, and ready to do what ever that will have them do:
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1875
so be you ready to doe what ever Christ commands.
so be you ready to do what ever christ commands.
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1876
As when the Head would have a thing done, the members do it willingly without any reluctancy, consider whether thy obedience be of that nature:
As when the Head would have a thing done, the members do it willingly without any reluctancy, Consider whither thy Obedience be of that nature:
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1877
other men are drawne to it by outward motives from the force of Arguments and Reasons,
other men Are drawn to it by outward motives from the force of Arguments and Reasons,
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1878
but they want this inward propensnesse to bee guided by Christ, as the members are guided by the Head.
but they want this inward propenseness to be guided by christ, as the members Are guided by the Head.
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1879
Lastly, consider whether thou seek thy selfe, or the good and advantage of others.
Lastly, Consider whither thou seek thy self, or the good and advantage of Others.
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1880
For look what being a man hath, what state or condition in the Church, what frame of spirit within, such are his desires.
For look what being a man hath, what state or condition in the Church, what frame of Spirit within, such Are his Desires.
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1881
So long as a man is not a member, but alone, so long he seekes the perfection of himselfe, as alone;
So long as a man is not a member, but alone, so long he seeks the perfection of himself, as alone;
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1882
but being a member, he seekes his good as he is a fellow member with the rest;
but being a member, he seeks his good as he is a fellow member with the rest;
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1883
his condition is altered, there comes another spirit into him that gives him the disposition of a member:
his condition is altered, there comes Another Spirit into him that gives him the disposition of a member:
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1884
and the well-being of a member, is not to be alone, but to be knit to the other members,
and the well-being of a member, is not to be alone, but to be knit to the other members,
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1885
and to be knit together with them to the Head.
and to be knit together with them to the Head.
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1886
The Characters of a member are, first to be sociable, it is not the property of a member to bee alone,
The Characters of a member Are, First to be sociable, it is not the property of a member to be alone,
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1887
if thou bee knit unto Christ, thou canst not want fellowship with Christians, with the members of Christ.
if thou be knit unto christ, thou Canst not want fellowship with Christians, with the members of christ.
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1888
As a member of the body, if there be any disjoynture made, it seekes to be knit again:
As a member of the body, if there be any disjoynture made, it seeks to be knit again:
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1889
so every one that is a member, cannot endure to want the fellowship of Christ;
so every one that is a member, cannot endure to want the fellowship of christ;
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1890
if a cloud come betwixt Christ and him, hee cannot rest till hee be made one with him againe,
if a cloud come betwixt christ and him, he cannot rest till he be made one with him again,
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1891
or of the rest of the Saints, which are his fellow members.
or of the rest of the Saints, which Are his fellow members.
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1892
Secondly, another disposition of a member is to be usefull and serviceable to the body and the rest of the members,
Secondly, Another disposition of a member is to be useful and serviceable to the body and the rest of the members,
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1893
as the hand, the eye, and the eare, in its place.
as the hand, the eye, and the ear, in its place.
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1894
So it is with every one that is a member of this body, whereas before he sought himselfe,
So it is with every one that is a member of this body, whereas before he sought himself,
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1895
and considered what did redound to himselfe, what profit, or credit, now the case is altered,
and considered what did redound to himself, what profit, or credit, now the case is altered,
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1896
and his thoughts are, How shall I doe any thing which may glorifie my Head,
and his thoughts Are, How shall I do any thing which may Glorify my Head,
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1897
and advantage my fellow members? How shall I bee usefull to God and man?
and advantage my fellow members? How shall I be useful to God and man?
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1898
Lastly, a member is compassionate, hath a fellow-feeling of what befales any of the rest of the members, it weepes with them that weepe &c that is, it useth to bee affected with the good or with the evill, that concernes the body of the Church,
Lastly, a member is compassionate, hath a fellow-feeling of what befales any of the rest of the members, it weeps with them that weep etc. that is, it uses to be affected with the good or with the evil, that concerns the body of the Church,
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1899
or any member of it, and this is a natular disposition that followes the nature of all members,
or any member of it, and this is a natular disposition that follows the nature of all members,
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1900
and the spirit that is in them.
and the Spirit that is in them.
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1901
As Saint Paul sayes, who is offended, and I burne not with griefe and sorrow for it? I feele twinges when others are hurt.
As Saint Paul Says, who is offended, and I burn not with grief and sorrow for it? I feel twings when Others Are hurt.
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1902
Consider how thou art affected with the case of the Church, whether thou finde bowels of compassion in thee,
Consider how thou art affected with the case of the Church, whither thou find bowels of compassion in thee,
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1903
and art able to take their cause to heart, and is thy heart stirred in thee, accordingly as thou seest it goe well or ill with the Church? If so, thou hast the dispositions of a member,
and art able to take their cause to heart, and is thy heart stirred in thee, accordingly as thou See it go well or ill with the Church? If so, thou hast the dispositions of a member,
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1904
and then Christ is thy head, and all the promises made to the body of Christ, the Church, belong to thee, otherwise thou hast no interest in him. FINIS.
and then christ is thy head, and all the promises made to the body of christ, the Church, belong to thee, otherwise thou hast no Interest in him. FINIS.
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