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Gods Drawing, AND Mans Coming to Christ.
God's Drawing, AND men Coming to christ.
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JOHN 6. 44. No man cometh to me, except my Father which hath sent me draw him.
JOHN 6. 44. No man comes to me, except my Father which hath sent me draw him.
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THis Text speaks plainly and fully enough to the point of mans Conversion: for coming in to Christ upon his Call (which is the phrase used in the Text.) and Conversion unto God, differ not but in sound of words, which amount unto one and the same meaning.
THis Text speaks plainly and Fully enough to the point of men Conversion: for coming in to christ upon his Call (which is the phrase used in the Text.) and Conversion unto God, differ not but in found of words, which amount unto one and the same meaning.
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The Philosopher in his Dialect would call this Conversion, or this Coming unto Christ, a motion, not local, from place to place;
The Philosopher in his Dialect would call this Conversion, or this Coming unto christ, a motion, not local, from place to place;
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but transitive, from Term to Term: for there are two Terms of every motion.
but transitive, from Term to Term: for there Are two Terms of every motion.
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And the Evangelist, according to Scripture, expresses the terms of this motion diversly, but denoting the same thing:
And the Evangelist, according to Scripture, Expresses the terms of this motion diversely, but denoting the same thing:
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From darkness to light; saith the Text, Acts 26, 18. And from the power of Satan unto God. From darkness to Light; Says the Text, Acts 26, 18. And from the power of Satan unto God.
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The Design that I have in my eye is to Treat of the point of Conversion, not pretending to accurateness and curiositie, anxiously inquiring after the method or manner of Gods working;
The Design that I have in my eye is to Treat of the point of Conversion, not pretending to accurateness and curiosity, anxiously inquiring After the method or manner of God's working;
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But NONLATINALPHABET, and practically to handle this point unto you.
But, and practically to handle this point unto you.
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For as thou knowest not what is the way of the Spirit, or how the bones do grow in the womb of her that is with Child;
For as thou Knowest not what is the Way of the Spirit, or how the bones do grow in the womb of her that is with Child;
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so thou knowest not the works of God, Eccles. 11. 5. nor all the particulars of the methods and wayes wherein God works in the Conversion or Creation of this New man.
so thou Knowest not the works of God, Eccles. 11. 5. nor all the particulars of the methods and ways wherein God works in the Conversion or Creation of this New man.
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This Conversion sometimes denotes the potent and immediate work of God, renewing and converting;
This Conversion sometime denotes the potent and immediate work of God, renewing and converting;
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and this is called in my Text Gods drawing of a man to Christ in these words, Except my Father draw him.
and this is called in my Text God's drawing of a man to christ in these words, Except my Father draw him.
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Sometimes it denotes the action of man, converting himself to God, by the Faith and Repentance which he doth receive from God;
Sometime it denotes the actium of man, converting himself to God, by the Faith and Repentance which he does receive from God;
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and this my Text calls mans Coming unto Christ when he is called, in that phrase, No man can come to me except.
and this my Text calls men Coming unto christ when he is called, in that phrase, No man can come to me except.
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In time, these two can hardly be distinguisht; but in order of causality, they are easie to be distinguished one from another.
In time, these two can hardly be distinguished; but in order of causality, they Are easy to be distinguished one from Another.
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I mean Gods work, converting or drawing man; and mans action, converting and coming unto Christ:
I mean God's work, converting or drawing man; and men actium, converting and coming unto christ:
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The act of man in coming to Christ, thats not first; but the work of God drawing in to Christ, that is first;
The act of man in coming to christ, thats not First; but the work of God drawing in to christ, that is First;
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and the act of mans coming must needs follow;
and the act of men coming must needs follow;
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as the Sun must of necessitie first shine upon the wall, before the wall can give or reflect light or heat from it self back again.
as the Sun must of necessity First shine upon the wall, before the wall can give or reflect Light or heat from it self back again.
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Facti sumus opus Dei, We are first made the works or workmanship of God; there is Gods drawing.Facti sumus opus Dei, We Are First made the works or workmanship of God; there is God's drawing.
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Then (Facimus opera Dei) we do the work of God, or walk in the works of God which he hath ordained, that we should walk in them, Ephes. 2. 10. There is our coming.
Then (Facimus opera Dei) we do the work of God, or walk in the works of God which he hath ordained, that we should walk in them, Ephesians 2. 10. There is our coming.
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That you may clearly look into every corner of this Text, you shall observe here two things.
That you may clearly look into every corner of this Text, you shall observe Here two things.
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First, the doctrine that is here taught by our Saviour. Secondly, the reason of his teaching it at this time.
First, the Doctrine that is Here taught by our Saviour. Secondly, the reason of his teaching it At this time.
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The Doctrine here laid forth consists in these three things.
The Doctrine Here laid forth consists in these three things.
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First, the magnifying of the work of God in mans Conversion, to raise up your praises & thanksgivings to God, by whom you are, what you are:
First, the magnifying of the work of God in men Conversion, to raise up your praises & thanksgivings to God, by whom you Are, what you Are:
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for to his Power and Grace, our Saviour Christ assigns the only, or the principal part of it,
for to his Power and Grace, our Saviour christ assigns the only, or the principal part of it,
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and thats exprest in the work of Gods drawing a man to Christ: Therefore this Doctrine is not spoken in a simple form;
and thats expressed in the work of God's drawing a man to christ: Therefore this Doctrine is not spoken in a simple from;
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he doth not say in plain words, My Father draws man unto me, but its spoken in an exceptive or exclusive form of words excluding mans power;
he does not say in plain words, My Father draws man unto me, but its spoken in an exceptive or exclusive from of words excluding men power;
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NONLATINALPHABET, except my Father draws, no man comes to me:
, except my Father draws, no man comes to me:
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So that without the divine traction there is not an ability or power in man to come to Jesus Christ;
So that without the divine traction there is not an ability or power in man to come to jesus christ;
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for he comes not by a power of his own, but my Fathers drawing.
for he comes not by a power of his own, but my Father's drawing.
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Secondly, the insinuating of mans duty. For here your duty is implyed in these words, coming unto Christ: Your coming unto Christ is the great charge or duty that lies upon you;
Secondly, the insinuating of men duty. For Here your duty is employed in these words, coming unto christ: Your coming unto christ is the great charge or duty that lies upon you;
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the observation of the Law of God, and every of his commands, that is duty: But it is not duty of absolute necessity unto salvation;
the observation of the Law of God, and every of his commands, that is duty: But it is not duty of absolute necessity unto salvation;
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but coming unto Christ is that which is of absolute necessity, you cannot otherwise be saved;
but coming unto christ is that which is of absolute necessity, you cannot otherwise be saved;
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because this contains the great condition of the Covenant of life and salvation, upon which hinge, eternal life doth hang,
Because this contains the great condition of the Covenant of life and salvation, upon which hinge, Eternal life does hang,
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and the whole work, not only of your Conversion, but of all the means that tend to your salvation do depend upon,
and the Whole work, not only of your Conversion, but of all the means that tend to your salvation do depend upon,
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and are comprehended causally and eminently in this your coming unto Christ, and therefore it is put for all here, No man can come to me.
and Are comprehended causally and eminently in this your coming unto christ, and Therefore it is put for all Here, No man can come to me.
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Thirdly, the depression of mans pride, or derogation of mans natural ability to faith in Christ, or Conversion.
Thirdly, the depression of men pride, or derogation of men natural ability to faith in christ, or Conversion.
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There is none of you but think it is an easie matter to believe;
There is none of you but think it is an easy matter to believe;
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that you can believe at pleasure, its very easie to believe Gods promises, God speaking in his word.
that you can believe At pleasure, its very easy to believe God's promises, God speaking in his word.
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Here now is the depression of mans pride as to this work: No man can. NONLATINALPHABET, No man can come to me:
Here now is the depression of men pride as to this work: No man can., No man can come to me:
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Grace and Gods power is here exalted; exalted to the disparagement and diminution of mans own ability; and it cannot otherwise be:
Grace and God's power is Here exalted; exalted to the disparagement and diminution of men own ability; and it cannot otherwise be:
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For as the Sun when it arises with his light, blots out the light of the Moon and Stars that shined before;
For as the Sun when it arises with his Light, blots out the Light of the Moon and Stars that shined before;
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so when the Lord Jesus doth appear unto you, and God puts forth his arm to draw you to Christ Jesus, this act of God doth as it were put down, diminish, disparage all the pretended ability of man, his worthiness, and merit.
so when the Lord jesus does appear unto you, and God puts forth his arm to draw you to christ jesus, this act of God does as it were put down, diminish, disparage all the pretended ability of man, his worthiness, and merit.
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This is the Doctrine that is here taught, or the sum of Christs Doctrine in these words. And then,
This is the Doctrine that is Here taught, or the sum of Christ Doctrine in these words. And then,
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Secondly, the reason of his now teaching it: (the hearers of Christ they were called Jews;
Secondly, the reason of his now teaching it: (the hearers of christ they were called jews;
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but indeed were Galileans his Countrymen, that knew his education, about Capernaum, near Nazareth: ) his hearers were observed by him to murmure at this doctrine,
but indeed were Galileans his Countrymen, that knew his education, about Capernaum, near Nazareth:) his hearers were observed by him to murmur At this Doctrine,
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as being very offensive to their ears and reason:
as being very offensive to their ears and reason:
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For Christ having preacht himself quite off those expectations that the Jews had of him, that he should be a great and potent Prince, a King,
For christ having preached himself quite off those Expectations that the jews had of him, that he should be a great and potent Prince, a King,
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and a great victorious Conqueror, expectations wherewith they had been prepossest;
and a great victorious Conqueror, Expectations wherewith they had been prepossessed;
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and preacht himself to be above that which they saw in him, that he came down from heaven, having preacht such doctrine that was very distasteful to their carnal ears (for spiritual doctrine is always hateful to carnal ears) they began to vent their hidden prejudices against him:
and preached himself to be above that which they saw in him, that he Come down from heaven, having preached such Doctrine that was very distasteful to their carnal ears (for spiritual Doctrine is always hateful to carnal ears) they began to vent their hidden prejudices against him:
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Say they v. 42. Is not this Jesus the son of Joseph? Do not we know this mans Fathers and Mother? for Nazareth, where he lived, was near to Capernaum: how doth he say, I came down from Heaven? what an assumption is that? That he called himself bread, is a Metaphorical word,
Say they v. 42. Is not this jesus the son of Joseph? Do not we know this men Father's and Mother? for Nazareth, where he lived, was near to Capernaum: how does he say, I Come down from Heaven? what an Assump is that? That he called himself bred, is a Metaphorical word,
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and they used it in their speeches; this troubled them not:
and they used it in their Speeches; this troubled them not:
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But that he came from Heaven, and nothing appeared in him to be of Heaven more then other men, this was distasteful to them.
But that he Come from Heaven, and nothing appeared in him to be of Heaven more then other men, this was distasteful to them.
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Now our Saviour answers these prejudices, and tells them, that it did appear that the preventing Grace of God had not toucht their hearts, to fashion and to mould them unto faith in him;
Now our Saviour answers these prejudices, and tells them, that it did appear that the preventing Grace of God had not touched their hearts, to fashion and to mould them unto faith in him;
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and therefore I find that your prejudices and carnal reasons stick by you still, and continue your pride and obstinacy against me,
and Therefore I find that your prejudices and carnal Reasons stick by you still, and continue your pride and obstinacy against me,
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unto whom indeed no man can come except my Father draw him. Here is the File of the Connexion of the words;
unto whom indeed no man can come except my Father draw him. Here is the File of the Connexion of the words;
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by this thred the words are to be cut out, which shall serve to raise a porch or gate of Entrance into them:
by this thread the words Are to be Cut out, which shall serve to raise a porch or gate of Entrance into them:
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And therefore I shall raise thence three Observations. I pray God that none of you may be offended at this Doctrine:
And Therefore I shall raise thence three Observations. I pray God that none of you may be offended At this Doctrine:
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For as I confess these Jews pretended somewhat for the offence they took at Christ Jesus, his meanness and simplicity:
For as I confess these jews pretended somewhat for the offence they took At christ jesus, his meanness and simplicity:
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for he was mean and of simple appearance:
for he was mean and of simple appearance:
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So this Doctrine may be somewhat offensive to you, if you bring your own ears to hear it,
So this Doctrine may be somewhat offensive to you, if you bring your own ears to hear it,
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if this converting and preventing grace of God have not already began to mould and fashion your hearts to Christ Jesus,
if this converting and preventing grace of God have not already began to mould and fashion your hearts to christ jesus,
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and made you resolve to stick to him through thick and thin, notwithstanding all scandals and offences that may appear to be in him.
and made you resolve to stick to him through thick and thin, notwithstanding all scandals and offences that may appear to be in him.
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First, I observe That the Doctrine of Christ himself is entertained with distaste and murmuring by prejudicate and corrupt minds, v. 41, 42, 43. The Jews then murmured at him for his doctrine, &c. Murmure not among your selves, saith Christ.
First, I observe That the Doctrine of christ himself is entertained with distaste and murmuring by prejudicate and corrupt minds, v. 41, 42, 43. The jews then murmured At him for his Doctrine, etc. Murmur not among your selves, Says christ.
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Will you take me right in this word that I am now speaking? Christ is the most scandalous person that ever was:
Will you take me right in this word that I am now speaking? christ is the most scandalous person that ever was:
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I mean fullest of scandals and offences to corrupt and carnal reason and interest. His person, how mighty scandalous!
I mean Fullest of scandals and offences to corrupt and carnal reason and Interest. His person, how mighty scandalous!
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his doctrine as well as his person; his birth very mean; his conversation while he lived in this world;
his Doctrine as well as his person; his birth very mean; his Conversation while he lived in this world;
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the death whereby he died on the Cross;
the death whereby he died on the Cross;
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the administrations of the offices of his Kingdome, as he administers is still, even though he be in heaven glorious:
the administrations of the Offices of his Kingdom, as he administers is still, even though he be in heaven glorious:
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All of these are scandalous, and full of offence unto corrupt reason.
All of these Are scandalous, and full of offence unto corrupt reason.
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How often hath it been upbraided to Christians, that they believe in an ignominious and crucified Saviour, that hung upon the Cross, which the Apostle calls the scandal of the Cross!
How often hath it been upbraided to Christians, that they believe in an ignominious and Crucified Saviour, that hung upon the Cross, which the Apostle calls the scandal of the Cross!
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How scandalous are the great afflictions that sit many times heavy and long upon the Church,
How scandalous Are the great afflictions that fit many times heavy and long upon the Church,
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as if they had no deliverer!
as if they had no deliverer!
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How scandalous are the divisions of the Church, as if they had not one Saviour and one Lord!
How scandalous Are the divisions of the Church, as if they had not one Saviour and one Lord!
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How scandalous to Christ are the corrupt and wicked lives of Christians that profess him!
How scandalous to christ Are the corrupt and wicked lives of Christians that profess him!
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He that will be a Christian indeed, must have (as they say) a good swallow:
He that will be a Christian indeed, must have (as they say) a good swallow:
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I mean he must swallow these hard morsels;
I mean he must swallow these hard morsels;
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and a good digestion to digest iron, to run through all the scandals that fleshly reason will lay in his way concerning all things that belong unto Christ. Its a good observation:
and a good digestion to digest iron, to run through all the scandals that fleshly reason will lay in his Way Concerning all things that belong unto christ. Its a good observation:
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A Christian must believe in a stumbling stone, in a rock of offence, Rom. 9. 33. Behold I lay in Sion a stumbling stone.
A Christian must believe in a stumbling stone, in a rock of offence, Rom. 9. 33. Behold I lay in Sion a stumbling stone.
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If he had said, I lay a stone of safety, a rock of refuge, that had invited faith to come unto him:
If he had said, I lay a stone of safety, a rock of refuge, that had invited faith to come unto him:
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But to say, He that will believe in Christ, must believe in a rock of offence, in a stone of stumbling;
But to say, He that will believe in christ, must believe in a rock of offence, in a stone of stumbling;
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this seems rather to alienate the faith of man from Christ, to estrange and throw faith off.
this seems rather to alienate the faith of man from christ, to estrange and throw faith off.
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Oh how hard a thing, is faith in Christ! There must be such a faith as may overlook so many scandalous and offensive things, so opposite to carnal reason. Thats the first observation.
O how hard a thing, is faith in christ! There must be such a faith as may overlook so many scandalous and offensive things, so opposite to carnal reason. Thats the First observation.
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Secondly, The more Evangelical the Doctrine, and the sweeter, the more is the offence, and the greater is the dislike of it, ver.
Secondly, The more Evangelical the Doctrine, and the Sweeten, the more is the offence, and the greater is the dislike of it, ver.
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41. because he said, I am the bread that came from heaven; because he rose high in his Doctrine above what they lookt for in him.
41. Because he said, I am the bred that Come from heaven; Because he rose high in his Doctrine above what they looked for in him.
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And who are these that took offence? Even disciples, and they that followed him:
And who Are these that took offence? Even Disciples, and they that followed him:
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They say, this is a hard saying; and they also murmured, nay they take the wing and fly away and leave him, in the 61, 62, 63. verses of this Chapter.
They say, this is a hard saying; and they also murmured, nay they take the wing and fly away and leave him, in the 61, 62, 63. Verses of this Chapter.
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Oh Beloved, there are many of the followers of Christ that take offence at this Doctrine;
O beloved, there Are many of the followers of christ that take offence At this Doctrine;
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and it is to us even in our dayes, very scandalous to many men; and thats the reason why I insist so long upon the Connexion.
and it is to us even in our days, very scandalous to many men; and thats the reason why I insist so long upon the Connexion.
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If Christ preach himself the Son of God, that is God:
If christ preach himself the Son of God, that is God:
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For I pray let me give you warning once for all, that the word frequently used in the Gospel, the Son of God, it means no less then God, that Christ is God, God as it were by nature:
For I pray let me give you warning once for all, that the word frequently used in the Gospel, the Son of God, it means no less then God, that christ is God, God as it were by nature:
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Its used eighty eight times, as I think, in the New Testament: The Son of God is God as well as man;
Its used eighty eight times, as I think, in the New Testament: The Son of God is God as well as man;
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and therefore the Socinian doth but quibble (as I may so say) when he comes to distinguish:
and Therefore the Socinian does but quibble (as I may so say) when he comes to distinguish:
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Christ indeed is the Son of God (and so are we called too:) But that phrase doth not imply that he is God. Yes;
christ indeed is the Son of God (and so Are we called too:) But that phrase does not imply that he is God. Yes;
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for they that heard the words, took it so, in John 10. 33, 34, &c. they took up stones to throw at him for his blasphemy;
for they that herd the words, took it so, in John 10. 33, 34, etc. they took up stones to throw At him for his blasphemy;
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and that was, In that being man, thou makest thy self God; they took it in a right meaning.
and that was, In that being man, thou Makest thy self God; they took it in a right meaning.
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The purest Gospel-doctrine is most harsh: Christs preaching himself the Son of God, was very unpleasing to these carnal men:
The Purest Gospel doctrine is most harsh: Christ preaching himself the Son of God, was very unpleasing to these carnal men:
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We measure Gospel-doctrine by the metwand of our wit and reason, and peradventure by our learning (which may be of great reach.) Therefore we are offended.
We measure Gospel doctrine by the metwand of our wit and reason, and Peradventure by our learning (which may be of great reach.) Therefore we Are offended.
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Now let me shew you this, that The great design of the Gospel, is to advance God, and to lay man low:
Now let me show you this, that The great Design of the Gospel, is to advance God, and to lay man low:
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And I beseech you, carry this along as the great Design of the Gospel, to advance the power and the grace of God, in bringing men unto salvation,
And I beseech you, carry this along as the great Design of the Gospel, to advance the power and the grace of God, in bringing men unto salvation,
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and to lay man, and all their parts and reason low: God in the power and freedome of his grace, saving man, is advanced;
and to lay man, and all their parts and reason low: God in the power and freedom of his grace, Saving man, is advanced;
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man in the power and merit of himself is extenuated and made nothing: The design of the Gospel, in giving all to God, is seen by one Text:
man in the power and merit of himself is extenuated and made nothing: The Design of the Gospel, in giving all to God, is seen by one Text:
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In the 1 Cor. 1 Chap. last ver. That he that glorieth, may glory in the Lord;
In the 1 Cor. 1 Chap. last for. That he that Glorieth, may glory in the Lord;
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shewing that the main plot of the Gospel, is the advancement of Grace;
showing that the main plot of the Gospel, is the advancement of Grace;
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the depression of man, and the derogation of mans abilities may be seen by what is said in Rom. 3. 17. Where is boasting then? It is excluded (saith he) By what Law? Not by the Law of works,
the depression of man, and the derogation of men abilities may be seen by what is said in Rom. 3. 17. Where is boasting then? It is excluded (Says he) By what Law? Not by the Law of works,
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but by the Law of Faith: but by the Law of Faith:
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And thats the doctrine of the Gospel that takes men off from their own bottoms and hinges:
And thats the Doctrine of the Gospel that Takes men off from their own bottoms and hinges:
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And so I think I have sufficiently proved it unto you.
And so I think I have sufficiently proved it unto you.
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Of Gospel doctrine, that that advances free Grace, is the most glorious to God, the most full of admiration to them that are godly,
Of Gospel Doctrine, that that advances free Grace, is the most glorious to God, the most full of admiration to them that Are godly,
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and yet the most obnoxious to offence and scandal of man, to ordinary men of reason.
and yet the most obnoxious to offence and scandal of man, to ordinary men of reason.
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There are in this Doctrine so many offensive principles:
There Are in this Doctrine so many offensive principles:
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I shall instance in eight that I know are scandalous and offensive, and stumbling-blocks to reason:
I shall instance in eight that I know Are scandalous and offensive, and stumbling-blocks to reason:
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And much ado we have to leap over them, when we come to believe.
And much ado we have to leap over them, when we come to believe.
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First, that the purpose of Gods Election and Chusing any man unto salvation, is not founded on the merit (that was the old word with the Fathers & Schools) we say on the Conditiou of Faith and Works foreseen;
First, that the purpose of God's Election and Choosing any man unto salvation, is not founded on the merit (that was the old word with the Father's & Schools) we say on the Condition of Faith and Works foreseen;
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but that God hath mercy on whom he will, and whom he will he hardens. This is one scandalous point, Rom. 9. 18.
but that God hath mercy on whom he will, and whom he will he hardens. This is one scandalous point, Rom. 9. 18.
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Secondly, That before they had done either good or evil (to say before they had actually done it, is a kind of nonsense:) But before they had done it in foresight or prescience;
Secondly, That before they had done either good or evil (to say before they had actually done it, is a kind of nonsense:) But before they had done it in foresight or prescience;
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or before they were known or seen to do good or evil:
or before they were known or seen to do good or evil:
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Esau and Jacob, equals, that tumbled both in one belly, twins that had both one birth;Esau and Jacob, equals, that tumbled both in one belly, twins that had both one birth;
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for these to be so differenced, that God should say, I have loved the one, and hated the other.
for these to be so differenced, that God should say, I have loved the one, and hated the other.
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This is another point scandalous and offensive to mans reason, laid down in Rom. 9. 13.
This is Another point scandalous and offensive to men reason, laid down in Rom. 9. 13.
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Thirdly, That it is Grace that makes the difference and severance of one man from another;
Thirdly, That it is Grace that makes the difference and severance of one man from Another;
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that is, the free grace of God abstracted from the worthiness or unworthiness of man: Who made thee to differ, O man! sayes the Apostle.
that is, the free grace of God abstracted from the worthiness or unworthiness of man: Who made thee to differ, Oh man! Says the Apostle.
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Fourthly, That the Jew, or man, whosoever he be, that follows after Righteousness by the Law or Works, did not artain it,
Fourthly, That the Jew, or man, whosoever he be, that follows After Righteousness by the Law or Works, did not artain it,
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or overtake it, as the word signifies;
or overtake it, as the word signifies;
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and the Gentiles, or other men that are of no name, that follow not after righteousness by the Law or Works, they do attain it,
and the Gentiles, or other men that Are of no name, that follow not After righteousness by the Law or Works, they do attain it,
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and overtake it by faith in Christ. This is a very hard point, laid down in Rom. 9. 30, 31.
and overtake it by faith in christ. This is a very hard point, laid down in Rom. 9. 30, 31.
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Fifthly, That a man is not justified by the works that he doth, or his duties, or compliance with the Law;
Fifthly, That a man is not justified by the works that he does, or his duties, or compliance with the Law;
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but by the faith of Christ only, whom he layes hold of, being offered and freely tendered in the Gospel.
but by the faith of christ only, whom he lays hold of, being offered and freely tendered in the Gospel.
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This is Gospel-doctrine, laid down in Galat. 2. 16. Sixthly, That the things of God, that is, that the saving things of God should be hid from the wise, the prudent and learned men of the world, that hold up their heads so high as they do;
This is Gospel doctrine, laid down in Galatians 2. 16. Sixthly, That the things of God, that is, that the Saving things of God should be hid from the wise, the prudent and learned men of the world, that hold up their Heads so high as they do;
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and that to the poor and simple, and mean, that are meant by babes, he should reveal them, Matth. 11. 25. Father, I thank thee, &c. hard and offensive to Reason,
and that to the poor and simple, and mean, that Are meant by babes, he should reveal them, Matthew 11. 25. Father, I thank thee, etc. hard and offensive to Reason,
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Seventhly, That many should be called by the preaching of the Word, and of them that are called by the outward Ministery,
Seventhly, That many should be called by the preaching of the Word, and of them that Are called by the outward Ministry,
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but very few chosen: (Look upon, and consider your selves) this is hard, Matth. 22. 14. There are many called, and great offers are made in the Gospel, but few chosen and select.
but very few chosen: (Look upon, and Consider your selves) this is hard, Matthew 22. 14. There Are many called, and great offers Are made in the Gospel, but few chosen and select.
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Eighthly, No man can believe, or come to Christ, except it be by the drawing of God.
Eighthly, No man can believe, or come to christ, except it be by the drawing of God.
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Why sure this is a very hard point to the hearers of the Gospel, that lay in prejudices and obstructions of Reason.
Why sure this is a very hard point to the hearers of the Gospel, that lay in prejudices and obstructions of Reason.
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You cannot believe, except the Lord draw, and work this faith in you, in John 6. 44, 65. There are two things that make the doctrine of the Gospel something contemptuous tomen.
You cannot believe, except the Lord draw, and work this faith in you, in John 6. 44, 65. There Are two things that make the Doctrine of the Gospel something contemptuous tomen.
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First, because it opposes mens carnal interests. It crosses the lusts of the flesh, and of the world; it brings men to self-denial.
First, Because it opposes men's carnal interests. It Crosses the Lustiest of the Flesh, and of the world; it brings men to self-denial.
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Secondly, because it is dissonant to reason, to pride and self that is in men, and thereby they are prejudiced.
Secondly, Because it is dissonant to reason, to pride and self that is in men, and thereby they Are prejudiced.
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First, if God measure out his purposes and proceedings by his own soveraign will:
First, if God measure out his Purposes and proceedings by his own sovereign will:
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So that it is not in him that runs, nor in him that wills, as the Apostle hath delivered it, Rom. 9. 16. but in God that shews mercy:
So that it is not in him that runs, nor in him that wills, as the Apostle hath Delivered it, Rom. 9. 16. but in God that shows mercy:
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Then why doth God finde fault, or complain of us? why doth he finde fault with us, that we do not believe, that we stand out in opposition? Who can help it? ver. 19 ▪ whose:
Then why does God find fault, or complain of us? why does he find fault with us, that we do not believe, that we stand out in opposition? Who can help it? ver. 19 ▪ whose:
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hand lies it in? not ours.
hand lies it in? not ours.
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This is the great offence, Who hath refisted his will? Nay but O man, ver. 20. Who art thou that repliest against God? And then the Apostle goes on to clear the doctrine of free grace, according to the method whereby it can be cleared.
This is the great offence, Who hath refisted his will? Nay but Oh man, ver. 20. Who art thou that repliest against God? And then the Apostle Goes on to clear the Doctrine of free grace, according to the method whereby it can be cleared.
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This seems to me a great scandal, whereat men stumble.
This seems to me a great scandal, whereat men Stumble.
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Secondly, if God command and require good works in his holy Word of us, and yet tells me that his election of me to salvation doth not stand upon them,
Secondly, if God command and require good works in his holy Word of us, and yet tells me that his election of me to salvation does not stand upon them,
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but that the election whereby God hath chosen me to salvation, is firm by his calling, Rom. 9. 11. then if so be these works required and commanded will not serve my turn, will not confirm my Election or Justification, I may follow them,
but that the election whereby God hath chosen me to salvation, is firm by his calling, Rom. 9. 11. then if so be these works required and commanded will not serve my turn, will not confirm my Election or Justification, I may follow them,
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and yet not attain righteousness by them, Rom. 9. 31. This is a great scandal and offence to mans reason.
and yet not attain righteousness by them, Rom. 9. 31. This is a great scandal and offence to men reason.
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Thirdly, if God cast so many of the world off, and chuse so few of them that are called,
Thirdly, if God cast so many of the world off, and choose so few of them that Are called,
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but throws them out as the man that was thrown from the Feast, not having the wedding garment; This is a miserable offence.
but throws them out as the man that was thrown from the Feast, not having the wedding garment; This is a miserable offence.
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Fourthly, if God require faith of me and repentance, call for a new heart and a new spirit,
Fourthly, if God require faith of me and Repentance, call for a new heart and a new Spirit,
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and saith, Make you a new heart, and yet teaches me that none can come except a divine power draw him,
and Says, Make you a new heart, and yet Teaches me that none can come except a divine power draw him,
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except it be given him, then he requires impossible things.
except it be given him, then he requires impossible things.
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And is not this (say some) like to Pharaoh, that will have the full tale of brick,
And is not this (say Some) like to Pharaoh, that will have the full tale of brick,
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but will not find the people straw. These are the offences taken by mans reason; these raise up the murmurings;
but will not find the people straw. These Are the offences taken by men reason; these raise up the murmurings;
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these make some men leave the care of their salvation at six and seven; If I am elected, I shall be saved;
these make Some men leave the care of their salvation At six and seven; If I am elected, I shall be saved;
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if I am not elected, I cannot:
if I am not elected, I cannot:
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This makes men throw the plow into the hedge-bottom, and let the ship ride before the sea and wind.
This makes men throw the blow into the hedge-bottom, and let the ship ride before the sea and wind.
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Upon all this that I have said, it appears that the doctrine of Christ, and of the free grace of God in Christ, requires an humble heart, a captivated reason;
Upon all this that I have said, it appears that the Doctrine of christ, and of the free grace of God in christ, requires an humble heart, a captivated reason;
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or else prejudices of pride, and the reason of man, will trouble the whole Scene.
or Else prejudices of pride, and the reason of man, will trouble the Whole Scene.
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And I may give an instance in a point so resented in the times wherein we live, by our Masters of Reason (as some call themselves) as the Gnosticks of old, those damnable Hereticks called themselves the knowing men, who had their opposition of Science falsly so called, 1 Tim. 6. 20. This is it, That Christs blood is not a blood of Atonement or expiation of sin;
And I may give an instance in a point so resented in the times wherein we live, by our Masters of Reason (as Some call themselves) as the Gnostics of old, those damnable Heretics called themselves the knowing men, who had their opposition of Science falsely so called, 1 Tim. 6. 20. This is it, That Christ blood is not a blood of Atonement or expiation of since;
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that there is no proper compensation, nor any satisfaction made, or needful to Divine Justice for sin:
that there is no proper compensation, nor any satisfaction made, or needful to Divine justice for since:
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How then? God pardons us our sins by an absolute goodness, by an absolute free pardon, without such satisfaction:
How then? God Pardons us our Sins by an absolute Goodness, by an absolute free pardon, without such satisfaction:
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As a man forgives a delinquent without any satisfaction; or as a man forgives a debt another man owes him freely for nothing:
As a man forgives a delinquent without any satisfaction; or as a man forgives a debt Another man owes him freely for nothing:
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And this is the great Hinge on which the Socinian Doctrine hangs, which hath leavened and pass'd through so many men in our times:
And this is the great Hinge on which the Socinian Doctrine hangs, which hath leavened and passed through so many men in our times:
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But this free pardon, without satisfaction of Gods justice, ruines and razes the foundations of our Christian Faith;
But this free pardon, without satisfaction of God's Justice, ruins and razes the foundations of our Christian Faith;
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as if men would not have Christ to do too much for them, were angry at him for his being their surety,
as if men would not have christ to do too much for them, were angry At him for his being their surety,
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for his paying their debt, and freeing them from prison and damnation;
for his paying their debt, and freeing them from prison and damnation;
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which makes me cry out as the Apostle doth in 1 Cor. 1. 20. Where is the wise? where is the Scribe? where is the Disputer of this world? (Let them take notice of it, the great learned men that preach Heathenism among us) Hath not God made foolish the wisdom of this world? how? by the Doctrine of Christ and free grace.
which makes me cry out as the Apostle does in 1 Cor. 1. 20. Where is the wise? where is the Scribe? where is the Disputer of this world? (Let them take notice of it, the great learned men that preach Heathenism among us) Hath not God made foolish the Wisdom of this world? how? by the Doctrine of christ and free grace.
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And this I preach, that we may listen, and hold the truths that to others are offensive, overlooking all the scandals that may be found in the person and doctrine of Christ.
And this I preach, that we may listen, and hold the truths that to Others Are offensive, overlooking all the scandals that may be found in the person and Doctrine of christ.
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NOtwithstanding I am not unsensible that the free grace of God may be so preacht,
NOtwithstanding I am not unsensible that the free grace of God may be so preached,
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or (if you will) so apprehended by you, as it may be not only offensive to carnal reason,
or (if you will) so apprehended by you, as it may be not only offensive to carnal reason,
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but justly offensive to Faith and Christianity it self:
but justly offensive to Faith and Christianity it self:
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And this is when the doctrine of free grace keeps not the Channel, but runs out on this side or that side, without or besides its bounds;
And this is when the Doctrine of free grace keeps not the Channel, but runs out on this side or that side, without or beside its bounds;
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then indeed it is justly offensive and scandalous; and that may be in three regards. First, when it is made universal in extent:
then indeed it is justly offensive and scandalous; and that may be in three regards. First, when it is made universal in extent:
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For the freedom of this grace hath no affinity with the universality:
For the freedom of this grace hath no affinity with the universality:
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And though many do conceive that they cannot preach it free, except they do also preach it universal, I shall,
And though many do conceive that they cannot preach it free, except they do also preach it universal, I shall,
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after shew, that there is no kindred between them.
After show, that there is no kindred between them.
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In the election of any man to salvation, it is free, because it excludes mans worthiness or works;
In the election of any man to salvation, it is free, Because it excludes men worthiness or works;
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and yet its not universal, so as all are elected and chosen.
and yet its not universal, so as all Are elected and chosen.
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One calling, I mean that calling that is according to purpose, it is free, not standing upon works:
One calling, I mean that calling that is according to purpose, it is free, not standing upon works:
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You are called by Gods grace; and yet tis not universal, so as all men are called according to Gods purpose.
You Are called by God's grace; and yet this not universal, so as all men Are called according to God's purpose.
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Its free to such as are called, though it be not common to all:
Its free to such as Are called, though it be not Common to all:
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Was not the grace of God free to Jacob? yet not common to him and Esau: It was free to Peter, and yet not common to him and Judas: To you it is given to know the mystery of the Kingdom of Heaven; there is the freedom;
Was not the grace of God free to Jacob? yet not Common to him and Esau: It was free to Peter, and yet not Common to him and Judas: To you it is given to know the mystery of the Kingdom of Heaven; there is the freedom;
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to others it is not given, there is a denial of the universality, Maith. 13. 11. And therefore we must distinguish between the offer of free grace, and the effects of it:
to Others it is not given, there is a denial of the universality, Maith. 13. 11. And Therefore we must distinguish between the offer of free grace, and the effects of it:
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grace in the offer of it may be common, and in a sort universal, but in the effects you shall always observe grace to be of a differencing nature;
grace in the offer of it may be Common, and in a sort universal, but in the effects you shall always observe grace to be of a differencing nature;
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it discriminates and makes• difference between one and another in salvation, and therein is the glory of it;
it discriminates and makes• difference between one and Another in salvation, and therein is the glory of it;
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and reason will shew, that so far as it differences one from another, it is not universal:
and reason will show, that so Far as it differences one from Another, it is not universal:
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for that which differences, cannot be universal; the election hath obtained, and the rest were hardeued, Rom. 11.
for that which differences, cannot be universal; the election hath obtained, and the rest were hardeued, Rom. 11.
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Secondly, It is indeed offensive when it opens, or is made to open a window to looseness of opinion, or profaneness of life:
Secondly, It is indeed offensive when it Opens, or is made to open a window to looseness of opinion, or profaneness of life:
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That makes it rather to be called loose grace then free grace:
That makes it rather to be called lose grace then free grace:
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for free grace truly preacht, neither takes off the bridle of restraint of sin, nor the spur of excitation of holiness from Gods Law; these two must stand together:
for free grace truly preached, neither Takes off the bridle of restraint of since, nor the spur of excitation of holiness from God's Law; these two must stand together:
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Sin is restained by the Law of God, there's the bridle; and then its a spur and incentive to obedience:
since is restain by the Law of God, there's the bridle; and then its a spur and incentive to Obedience:
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Shall we sin (saith the Apostle) because we are not under the Law but under Grace? God forbid. Shall we sin (Says the Apostle) Because we Are not under the Law but under Grace? God forbid.
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Rom. 6. 15. Again, Shall we sin that Grace may abound? Rom. 6. 1. No, we may not make the doctrine of Gods free grace a Pander,
Rom. 6. 15. Again, Shall we sin that Grace may abound? Rom. 6. 1. No, we may not make the Doctrine of God's free grace a Pander,
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or a Porter, to let in or open us the gate more freely to sin against him:
or a Porter, to let in or open us the gate more freely to sin against him:
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And the reason is excellent good;
And the reason is excellent good;
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there is no greater and sweeter obligation obliging man to thankfulness and obedience, then this Doctrine of free grace:
there is no greater and Sweeten obligation obliging man to thankfulness and Obedience, then this Doctrine of free grace:
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The sense of this free grace (I say) is the most obliging and indearing of the heart to God, of any doctrine that can be preacht;
The sense of this free grace (I say) is the most obliging and endearing of the heart to God, of any Doctrine that can be preached;
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so contrary is it from being a loosener of those bands whereby we are tyed to God.
so contrary is it from being a loosener of those bans whereby we Are tied to God.
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Thirdly, it is not rightly preached when it is made to deny to man all agency in Conversion,
Thirdly, it is not rightly preached when it is made to deny to man all agency in Conversion,
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as well as all power whereby he is converted: For the act of faith, and repentance, and obedience, is mans act;as well as all power whereby he is converted: For the act of faith, and Repentance, and Obedience, is men act;
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and therefore those that poyson us with this doctrine, Christ believes for me, and repents for me, tell us a ridiculous piece of nonsense:
and Therefore those that poison us with this Doctrine, christ believes for me, and repents for me, tell us a ridiculous piece of nonsense:
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No, it is you that must repent, and believe, and act obedience: for common reason will shew you, o• sense, it is not the Sun that sees;
No, it is you that must Repent, and believe, and act Obedience: for Common reason will show you, o• sense, it is not the Sun that sees;
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for that which sees is the eye; the Sun only gives light, without which the eye cannot see:
for that which sees is the eye; the Sun only gives Light, without which the eye cannot see:
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And so we must distinguish between the power and the act; God draws man to Christ Jesus, the power is of him;
And so we must distinguish between the power and the act; God draws man to christ jesus, the power is of him;
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but coming to Christ, or the act of Conversion, that is mans; the power is Christs, the duty is yours:
but coming to christ, or the act of Conversion, that is men; the power is Christ, the duty is yours:
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And therefore, though this doctrine be never so offensive, yet it seems God puts his greatest glory in that which is most offensive to mans reason.
And Therefore, though this Doctrine be never so offensive, yet it seems God puts his greatest glory in that which is most offensive to men reason.
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In the 33. of Exod. 19. ver. I will make all my goodness to pass before thee,
In the 33. of Exod 19. ver. I will make all my Goodness to pass before thee,
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and I will proclame the name of the Lord. and I will proclaim the name of the Lord.
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And what is that Proclamation? that doctrine that is conceived to be so scandalous? I will be gracious to whom I will be gracious,
And what is that Proclamation? that Doctrine that is conceived to be so scandalous? I will be gracious to whom I will be gracious,
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and shew mercy to whom I will: Which the Apostle insists upon in Rom. 9. where this point is agitated. Thats the second Observation.and show mercy to whom I will: Which the Apostle insists upon in Rom. 9. where this point is agitated. Thats the second Observation.
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Thirdly, for the silencing of these murmurers at Christ in the verse before the Text, Christ gives the close reason of mans believing in him,
Thirdly, for the silencing of these murmurers At christ in the verse before the Text, christ gives the close reason of men believing in him,
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and mans not believing in him, a closer reason, then they were aware of:
and men not believing in him, a closer reason, then they were aware of:
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The reason he gives is this, That those that God draws to Christ, they come to him, ver. 44. And every man that hath heard and learnt of the Father, comes to me, ver. 45. There is the teaching of God called the drawing of God,
The reason he gives is this, That those that God draws to christ, they come to him, ver. 44. And every man that hath herd and learned of the Father, comes to me, ver. 45. There is the teaching of God called the drawing of God,
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and perswading the mind of man; which whoever hath, believes and comes to Christ Jesus;
and persuading the mind of man; which whoever hath, believes and comes to christ jesus;
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and every man that is not thus drawn, is left unto himself, is left under his own disability, and so he cannot come:
and every man that is not thus drawn, is left unto himself, is left under his own disability, and so he cannot come:
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For no man can come to me except the Father draw him.
For no man can come to me except the Father draw him.
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Mans impotency is alledged on the one hand, and Gods drawing is alledged on the other hand;
men impotency is alleged on the one hand, and God's drawing is alleged on the other hand;
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and though there might be great objections made against it, yet our Saviour insists upon this close doctrine, Joh. 10. 26, 27. You believe not,
and though there might be great objections made against it, yet our Saviour insists upon this close Doctrine, John 10. 26, 27. You believe not,
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because you are not of my sheep. Many other reasons might be given, but he comes unto the bottom;Because you Are not of my sheep. Many other Reasons might be given, but he comes unto the bottom;
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Because you are not called, because you are not of my sheep by the election of God. Because you Are not called, Because you Are not of my sheep by the election of God.
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And so again in Joh. 6. 37. All that the Father hath given to me, shall come to me:
And so again in John 6. 37. All that the Father hath given to me, shall come to me:
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You that are not of my sheep, do not believe, therefore you do not come:
You that Are not of my sheep, do not believe, Therefore you do not come:
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And he sets it forth again, ver. 65. of this Chapter, No man can come to me,
And he sets it forth again, ver. 65. of this Chapter, No man can come to me,
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except it be given him of my Father. except it be given him of my Father.
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These are strange reasons, will reason say, and rather apt to give offence, then to take it off;
These Are strange Reasons, will reason say, and rather apt to give offence, then to take it off;
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rather apt to breed murmurings, then to qualifie and allay them.
rather apt to breed murmurings, then to qualify and allay them.
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And its true, had Christ encouraged mans natural abilities, and •lattered them, he should have pleased the corrupt and carnal reason of man:
And its true, had christ encouraged men natural abilities, and •lattered them, he should have pleased the corrupt and carnal reason of man:
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for without all question, that which most flatters self and carnal reason, is most acceptable with you: But so doth not he;
for without all question, that which most flatters self and carnal reason, is most acceptable with you: But so does not he;
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for he asserts that God must draw and give faith:
for he asserts that God must draw and give faith:
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This gives all to Christ, and assumes all the glory out of your hands to God;
This gives all to christ, and assumes all the glory out of your hands to God;
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whereby you may gather, that those that are not of the sheep of Christ, are not drawn;
whereby you may gather, that those that Are not of the sheep of christ, Are not drawn;
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those that are not of the sheep of Christ by Gods election, they are not drawn to Christ by Gods operation.
those that Are not of the sheep of christ by God's election, they Are not drawn to christ by God's operation.
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This is that which reason stumbles, and is offended at. And
This is that which reason stumbles, and is offended At. And
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How shall this offence that reason may take at the proceeding of God in this point, be cured? No way that I know in the world but this, by laying down the wasters and the cudgels; not disputing with;
How shall this offence that reason may take At the proceeding of God in this point, be cured? No Way that I know in the world but this, by laying down the wasters and the cudgels; not disputing with;
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and repining at God, but humbly waiting on that hand which of necessity must work faith in you,
and repining At God, but humbly waiting on that hand which of necessity must work faith in you,
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and convert you to this grace:
and convert you to this grace:
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And that all unconverted persons may do so, know it for a Maxime, or a rule,
And that all unconverted Persons may do so, know it for a Maxim, or a Rule,
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for so I take it to be, that God hath taken the best and the surest way, the most infallible that can be in the world, to save his people: which I thus illustrate:
for so I take it to be, that God hath taken the best and the Surest Way, the most infallible that can be in the world, to save his people: which I thus illustrate:
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Had the salvation of man been left to his own power, as some would have it, it had been desperate and hopeless to all men,
Had the salvation of man been left to his own power, as Some would have it, it had been desperate and hopeless to all men,
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even to the best man in the world: But now this powerful and gracious God hath reserved it in his own power;
even to the best man in the world: But now this powerful and gracious God hath reserved it in his own power;
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for all those that are saved, are saved by this power, and this grace: And now in this way of salvation some are saved;
for all those that Are saved, Are saved by this power, and this grace: And now in this Way of salvation Some Are saved;
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some are in the way that God hath set for bringing man to Christ Jesus; for if God had set forth Christ, and caused him to be preacht to you;
Some Are in the Way that God hath Set for bringing man to christ jesus; for if God had Set forth christ, and caused him to be preached to you;
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yea if Christ should have shed his blood to have redeemed you, notwithstanding all this, it had been possible that not a man in the world might have been saved without this powerful drawing of God,
yea if christ should have shed his blood to have redeemed you, notwithstanding all this, it had been possible that not a man in the world might have been saved without this powerful drawing of God,
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and this hand of God, whereby he brings some men unto salvation:
and this hand of God, whereby he brings Some men unto salvation:
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And so now some are saved, and so are obliged to greater admiration and thankfulness to this God,
And so now Some Are saved, and so Are obliged to greater admiration and thankfulness to this God,
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then all the world besides are obliged to him, for this differencing grace whereby he brought them unto Christ;
then all the world beside Are obliged to him, for this differencing grace whereby he brought them unto christ;
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otherwise, if he had left it to you to believe in Christ Jesus, I cannot conceive how any one man in the world had been saved, notwithstanding the Redemption laid down, and the Atonement made;
otherwise, if he had left it to you to believe in christ jesus, I cannot conceive how any one man in the world had been saved, notwithstanding the Redemption laid down, and the Atonement made;
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which is a rare point, and worthy of all serious disquisition and proof:
which is a rare point, and worthy of all serious disquisition and proof:
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And I would I could convince men thereof, that if it had been as they would have it, there would not a man on earth be saved.
And I would I could convince men thereof, that if it had been as they would have it, there would not a man on earth be saved.
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In the mean time let this pass for a proof; That which never was yet in the world, may rationally be presumed will never be:
In the mean time let this pass for a proof; That which never was yet in the world, may rationally be presumed will never be:
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That hitherto no man hath attained to faith, no man hath come to Christ by the meer use of his own natural abilities and power, without the working of this divine grace, which all that partake of, have magnified and blessed God for:
That hitherto no man hath attained to faith, no man hath come to christ by the mere use of his own natural abilities and power, without the working of this divine grace, which all that partake of, have magnified and blessed God for:
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We know of none, we read of none in the Scripture, that have had this wrought in them,
We know of none, we read of none in the Scripture, that have had this wrought in them,
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but have returned the glory of it to God:
but have returned the glory of it to God:
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But because we do not find that it ever 〈 ◊ 〉 hath been, we may conclude it shall never be;
But Because we do not find that it ever 〈 ◊ 〉 hath been, we may conclude it shall never be;
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that without this drawing of God any man can come to believe in Christ Jesus, if it were left to their natural abilities and capacities.
that without this drawing of God any man can come to believe in christ jesus, if it were left to their natural abilities and capacities.
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Be they as they think them to be, never so great and valuable, all this is but premissary to the Doctrines in the Text.
Be they as they think them to be, never so great and valuable, all this is but premissary to the Doctrines in the Text.
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The Use of these Doctrines of Connexion altogether shall be threefold.
The Use of these Doctrines of Connexion altogether shall be threefold.
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First, When the Word of the Gospel is improved with all manner of advantages among a people.
First, When the Word of the Gospel is improved with all manner of advantages among a people.
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Whether in Capernaum, as this was;
Whither in Capernaum, as this was;
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or living in a Parish, as you do, yet you shall find that many of the hearers of this doctrine may yet lie in their strong holds,
or living in a Parish, as you do, yet you shall find that many of the hearers of this Doctrine may yet lie in their strong holds,
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and lie under prejudices, and notwithstanding the preaching of this saving doctrine, may happily not believe;
and lie under prejudices, and notwithstanding the preaching of this Saving Doctrine, may happily not believe;
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as its said of them that Paul preacht to from morning to night, and opened Christ to them from Moses and the Prophets (their own Scriptures) yet how is this Sermon concluded in the 28 Acts 24 ver. And some of them believed the things that were spoken, and some believed not!
as its said of them that Paul preached to from morning to night, and opened christ to them from Moses and the prophets (their own Scriptures) yet how is this Sermon concluded in the 28 Acts 24 ver. And Some of them believed the things that were spoken, and Some believed not!
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By this we may learn what to resolve upon, and what to rest in, if the word of the Gospel be inclucated and taught out of the Scripture, with all possible advantages of conviction, prejudices will remain, and murmurings;
By this we may Learn what to resolve upon, and what to rest in, if the word of the Gospel be inclucated and taught out of the Scripture, with all possible advantages of conviction, prejudices will remain, and murmurings;
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some believe, and others believe not, as they are drawn by a divine power in to Christ Jesus, or not drawn.
Some believe, and Others believe not, as they Are drawn by a divine power in to christ jesus, or not drawn.
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There is some higher and secreter reason to be shewn for this then yet they think of, and see in themselves:
There is Some higher and secreter reason to be shown for this then yet they think of, and see in themselves:
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for the Text tells you, No man can come to me except my Father draw him.
for the Text tells you, No man can come to me except my Father draw him.
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When this drawing power goes forth, then they come; whom he draws not, they murmur, and take offence and prejudice:
When this drawing power Goes forth, then they come; whom he draws not, they murmur, and take offence and prejudice:
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And therefore it is said in Acts 13. 48. As many as were ordained to eternal life, believed.
And Therefore it is said in Acts 13. 48. As many as were ordained to Eternal life, believed.
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This we rest upon, and are resolved: But you believe not, because you are not of my sheep, John 10. 26.
This we rest upon, and Are resolved: But you believe not, Because you Are not of my sheep, John 10. 26.
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As for the Ministry of the Word in the hand of man, it works but instrumentally,
As for the Ministry of the Word in the hand of man, it works but instrumentally,
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and not as the principal cause: It is not the axe that builds the house:
and not as the principal cause: It is not the axe that builds the house:
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Its not the pencil that limbs or draws the picture, but the workman by such instruments doth it:
Its not the pencil that limbs or draws the picture, but the workman by such Instruments does it:
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as I may give instance both in faith and repentance. See this in faith: In Isa. 53. 1. Lord, who hath believed our report? there's the preaching:
as I may give instance both in faith and Repentance. See this in faith: In Isaiah 53. 1. Lord, who hath believed our report? there's the preaching:
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and to whom is the arm of the Lord revealed? there is the inward working:and to whom is the arm of the Lord revealed? there is the inward working:
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The revealing of Gods arm must go together with the report, or else who hath believed it? The word preacht,
The revealing of God's arm must go together with the report, or Else who hath believed it? The word preached,
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and the work of God, must go together. So in repentance:
and the work of God, must go together. So in Repentance:
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In 2 Tim. 2. 25. Let the Minister meekly instruct them that oppose themselves (that murmur and are prejudiced) if God peradventure will give them repentance, to the acknowledgement of the truth:
In 2 Tim. 2. 25. Let the Minister meekly instruct them that oppose themselves (that murmur and Are prejudiced) if God Peradventure will give them Repentance, to the acknowledgement of the truth:
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for else our instructions are but peradventure.
for Else our instructions Are but Peradventure.
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Secondly, If there be such disability and opposition in man, here you learn that Gospel-hearers have need of subdued hearts:
Secondly, If there be such disability and opposition in man, Here you Learn that Gospel-hearers have need of subdued hearts:
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Hearts mightily tamed and captivated to the very doctrine of the Word of God, beaten down into a tractable humility:
Hearts mightily tamed and captivated to the very Doctrine of the Word of God, beaten down into a tractable humility:
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For else, as the best meat is distasteful to a corrupt and vitiated palat, so will Gospel-doctrine, the doctrine of free grace, be scandalous and offensive to proud reasonings:
For Else, as the best meat is distasteful to a corrupt and vitiated palate, so will Gospel doctrine, the Doctrine of free grace, be scandalous and offensive to proud reasonings:
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And I conceive (it may be you have not observed it before) that our Saviour when he began first to preach the Gospel, did so much insist upon humility, meekness, poverty of spirit, self-denial, that his hearers might be subdued unto captivity of their reasonings and high thoughts (as the Apostle excellently) in 2 Cor. 10. 5. unto the obedience of Christ:
And I conceive (it may be you have not observed it before) that our Saviour when he began First to preach the Gospel, did so much insist upon humility, meekness, poverty of Spirit, self-denial, that his hearers might be subdued unto captivity of their reasonings and high thoughts (as the Apostle excellently) in 2 Cor. 10. 5. unto the Obedience of christ:
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For I must say it, no doctrine in the world was ever, or will ever be again so obnoxious to scandal,
For I must say it, no Doctrine in the world was ever, or will ever be again so obnoxious to scandal,
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so opposite to the pride, and so cross to the reason of man, as the highest and sweetest of Gospel-doctrine, the points of free grace, which no man can receive without murmurings,
so opposite to the pride, and so cross to the reason of man, as the highest and Sweetest of Gospel doctrine, the points of free grace, which no man can receive without murmurings,
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except the Lord first give him a very subdued spirit, and a captivated reason:
except the Lord First give him a very subdued Spirit, and a captivated reason:
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And therefore, though the benefits received from Jesus Christ be very great, and every man will witness that Christ is worthy of all acceptation, to save the chiefest of sinners;
And Therefore, though the benefits received from jesus christ be very great, and every man will witness that christ is worthy of all acceptation, to save the chiefest of Sinners;
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yet when they come to look upon his person throughly, and consider what may be said against him,
yet when they come to look upon his person thoroughly, and Consider what may be said against him,
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as well as what is said for him, and the course and tenour of his doctrine, that hath it in so many stumbling-blocks, that may give distate;
as well as what is said for him, and the course and tenor of his Doctrine, that hath it in so many stumbling-blocks, that may give distate;
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its great odds, that you would never have come in unto him, were there not put forth in you a divine hand,
its great odds, that you would never have come in unto him, were there not put forth in you a divine hand,
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and a powerful, to draw you.
and a powerful, to draw you.
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A famous instance we have of this in Matth. 11. 5. when John Baptist sent his disciples to Christ, to know whether he was he;
A famous instance we have of this in Matthew 11. 5. when John Baptist sent his Disciples to christ, to know whither he was he;
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not that I believe John Baptist doubted of it; for he was in prison, and now ready to be offered:
not that I believe John Baptist doubted of it; for he was in prison, and now ready to be offered:
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why (saith Christ) tell John what you see, the sick are healed, the lame walk, and all sorts are cured;
why (Says christ) tell John what you see, the sick Are healed, the lame walk, and all sorts Are cured;
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very good things, such as no man could be offended at:
very good things, such as no man could be offended At:
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and then he adds, Blessed is he that shall not be offended in me, ver. 6. as if he had said,
and then he adds, Blessed is he that shall not be offended in me, ver. 6. as if he had said,
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as there are many things in me, and in my doctrine, that draw men to me, multitudes crowd after me,
as there Are many things in me, and in my Doctrine, that draw men to me, Multitudes crowd After me,
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because I heal, cure, and relieve them;
Because I heal, cure, and relieve them;
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so there are others of hard digestion, that may by their offensiveness to mens reason drive them from me.
so there Are Others of hard digestion, that may by their offensiveness to men's reason drive them from me.
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So it was in this Chapter:
So it was in this Chapter:
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His disciples that followed him, began to take offence, and to cry out of hard sayings, ver. 60, 61. and then presently go away,
His Disciples that followed him, began to take offence, and to cry out of hard sayings, ver. 60, 61. and then presently go away,
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and walk no more with him, ver. 66. Lastly, learn from hence:
and walk no more with him, ver. 66. Lastly, Learn from hence:
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A man obstructs his faith, when he considers too much the appearance of inconsistencies of his reason and sense to faith in Christ. A man obstructs his faith, when he considers too much the appearance of inconsistencies of his reason and sense to faith in christ.
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As these Galilaeans, Countrymen of Christs, that knew his parentage and outward quality, fell a murmuring at his doctrine, that he came down from Heaven;
As these Galilaeans, Countrymen of Christ, that knew his parentage and outward quality, fell a murmuring At his Doctrine, that he Come down from Heaven;
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for their eyes were all on those things that they thought inconsistent to his coming from Heaven;
for their eyes were all on those things that they Thought inconsistent to his coming from Heaven;
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they could not stand with them, and so obstructed their faith:
they could not stand with them, and so obstructed their faith:
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Whereupon he saith, except God draw men out of their inconsistencies, no man can come to me:
Whereupon he Says, except God draw men out of their inconsistencies, no man can come to me:
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A man may follow his own reason unto an absolute unbelief, and Atheism; not that Scripture or divine Reason is to be rejected;
A man may follow his own reason unto an absolute unbelief, and Atheism; not that Scripture or divine Reason is to be rejected;
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I do not speak to that point:
I do not speak to that point:
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But I speak to that natural reason that is taken up from other grounds, and not weighed in the ballance of the Word:
But I speak to that natural reason that is taken up from other grounds, and not weighed in the balance of the Word:
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Faith believes God, though reason comprehends him not;
Faith believes God, though reason comprehends him not;
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there is no reason that I should have my reason satisfied in the point of eternal salvation by free grace,
there is no reason that I should have my reason satisfied in the point of Eternal salvation by free grace,
pc-acp vbz dx n1 cst pns11 vmd vhi po11 n1 vvn p-acp dt n1 pp-f j n1 p-acp j n1,
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but that I should have a clear word of God, that I conceive necessary:
but that I should have a clear word of God, that I conceive necessary:
cc-acp cst pns11 vmd vhi dt j n1 pp-f np1, cst pns11 vvb j:
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That God promises so or so, that I must needs have as the object of my faith;
That God promises so or so, that I must needs have as the Object of my faith;
cst np1 vvz av cc av, cst pns11 vmb av vhi p-acp dt n1 pp-f po11 n1;
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but that I should have my reason satisfied before I believe, I know no reason of that:
but that I should have my reason satisfied before I believe, I know no reason of that:
cc-acp cst pns11 vmd vhi po11 n1 vvn c-acp pns11 vvb, pns11 vvb dx n1 pp-f cst:
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Take it either in the narrative part of faith, or the promissory part:
Take it either in the narrative part of faith, or the promissory part:
vvb pn31 d p-acp dt j-jn n1 pp-f n1, cc dt j n1:
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God promised Abraham a son in the old age of him and his wife, when he did not expect such a thing;
God promised Abraham a son in the old age of him and his wife, when he did not expect such a thing;
np1 vvd np1 dt n1 p-acp dt j n1 pp-f pno31 cc po31 n1, c-crq pns31 vdd xx vvi d dt n1;
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did he say, Shew me how that can be now I am old? No, he did believe that he was able to perform;
did he say, Show me how that can be now I am old? No, he did believe that he was able to perform;
vdd pns31 vvi, vvb pno11 c-crq d vmb vbi av pns11 vbm j? uh-dx, pns31 vdd vvi cst pns31 vbds j pc-acp vvi;
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he received the word which he believed. — These people reasoned themselves into an absolute unbelief;
he received the word which he believed. — These people reasoned themselves into an absolute unbelief;
pns31 vvd dt n1 r-crq pns31 vvd. — d n1 vvn px32 p-acp dt j n1;
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they considered the means of Christ, what they saw in him;
they considered the means of christ, what they saw in him;
pns32 vvd dt n2 pp-f np1, r-crq pns32 vvd p-acp pno31;
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but the excellency of Christ, that he came from Heaven, the Son of God, the Saviour and Redeemer, they believed not.
but the excellency of christ, that he Come from Heaven, the Son of God, the Saviour and Redeemer, they believed not.
cc-acp dt n1 pp-f np1, cst pns31 vvd p-acp n1, dt n1 pp-f np1, dt n1 cc n1, pns32 vvd xx.
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And therefore let me from that observe a notable lesson:
And Therefore let me from that observe a notable Lesson:
cc av vvb pno11 p-acp d vvb dt j n1:
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A man that will believe firmly, let him look upon the excellency of Christ Jesus, not on that which is offensive and scandalous to our reason:
A man that will believe firmly, let him look upon the excellency of christ jesus, not on that which is offensive and scandalous to our reason:
dt n1 cst vmb vvi av-j, vvb pno31 vvi p-acp dt n1 pp-f np1 np1, xx p-acp d r-crq vbz j cc j p-acp po12 n1:
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It was excellent doctrine, that he was bread from Heaven; somewhat more then Josephs son:
It was excellent Doctrine, that he was bred from Heaven; somewhat more then Josephs son:
pn31 vbds j n1, cst pns31 vbds vvn p-acp n1; av dc av np1 n1:
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Look upon the excellencies of Christ Jesus, the satisfaction that he hath made for you by his blood, the acceptation of that satisfaction by God the Father,
Look upon the excellencies of christ jesus, the satisfaction that he hath made for you by his blood, the acceptation of that satisfaction by God the Father,
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and those things that are excellent;
and those things that Are excellent;
cc d n2 cst vbr j;
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and in this doctrine of free grace look well on the Soveraignty of God, for he hath mercy on whom he will;
and in this Doctrine of free grace look well on the Sovereignty of God, for he hath mercy on whom he will;
cc p-acp d n1 pp-f j n1 vvi av p-acp dt n1 pp-f np1, c-acp pns31 vhz n1 p-acp ro-crq pns31 vmb;
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that surmounts the reason of man: And so you may believe for the words sake that is delivered unto you;
that surmounts the reason of man: And so you may believe for the words sake that is Delivered unto you;
cst vvz dt n1 pp-f n1: cc av pn22 vmb vvi p-acp dt n2 n1 cst vbz vvn p-acp pn22;
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and not because it is commended to you by sence and reason.
and not Because it is commended to you by sense and reason.
cc xx c-acp pn31 vbz vvn p-acp pn22 p-acp n1 cc n1.
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This that hath been delivered, is but the preamble, yet so necessary, that it could not well be omitted.
This that hath been Delivered, is but the preamble, yet so necessary, that it could not well be omitted.
d cst vhz vbn vvn, vbz p-acp dt n1, av av j, cst pn31 vmd xx av vbi vvn.
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I Now proceed to the Doctrine here taught, which I divided into three parts. First, the assignment of the power by which man comes to Christ, unto divine drawing. Except my Father draw him.
I Now proceed to the Doctrine Here taught, which I divided into three parts. First, the assignment of the power by which man comes to christ, unto divine drawing. Except my Father draw him.
pns11 av vvb p-acp dt n1 av vvn, r-crq pns11 vvd p-acp crd n2. ord, dt n1 pp-f dt n1 p-acp r-crq n1 vvz p-acp np1, p-acp j-jn vvg. c-acp po11 n1 vvi pno31.
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Secondly, the insinuation of mans duty, which is coming unto Christ, which is not like the duties of the Law, which yet we are all bound unto;
Secondly, the insinuation of men duty, which is coming unto christ, which is not like the duties of the Law, which yet we Are all bound unto;
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for the Law is a Law of duty: But this is a Gospel-duty, and doth denote the great condition of salvation;
for the Law is a Law of duty: But this is a Gospel-duty, and does denote the great condition of salvation;
p-acp dt n1 vbz dt n1 pp-f n1: cc-acp d vbz dt n1, cc vdz vvi dt j n1 pp-f n1;
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the great condition of the Covenant upon which God will save mankind, is, that they believe in,
the great condition of the Covenant upon which God will save mankind, is, that they believe in,
dt j n1 pp-f dt n1 p-acp r-crq np1 vmb vvi n1, vbz, cst pns32 vvb p-acp,
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and come unto Christ Jesus, implyed in these words, No man can come to me. Thirdly;
and come unto christ jesus, employed in these words, No man can come to me. Thirdly;
cc vvb p-acp np1 np1, vvn p-acp d n2, dx n1 vmb vvi p-acp pno11. ord;
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the depression of mans pride, or derogation of mans power and natural abilities in these words, No man can, &c. These are the three points that may profitably be handled out of these words.
the depression of men pride, or derogation of men power and natural abilities in these words, No man can, etc. These Are the three points that may profitably be handled out of these words.
dt n1 pp-f ng1 n1, cc n1 pp-f ng1 n1 cc j n2 p-acp d n2, dx n1 vmb, av d vbr dt crd n2 cst vmb av-j vbi vvn av pp-f d n2.
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The last of these points first comes to hand in the order of the Text, which is,
The last of these points First comes to hand in the order of the Text, which is,
dt ord pp-f d n2 ord vvz p-acp n1 p-acp dt n1 pp-f dt n1, r-crq vbz,
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No man by self-power, or self-ability, can convert himself, or come in to Jesus Christ.
No man by self-power, or self-ability, can convert himself, or come in to jesus christ.
av-dx n1 p-acp n1, cc n1, vmb vvi px31, cc vvb p-acp p-acp np1 np1.
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That I might not go far to prove the point, therefore I give it you in the words of the Text it self:
That I might not go Far to prove the point, Therefore I give it you in the words of the Text it self:
cst pns11 vmd xx vvi av-j pc-acp vvi dt n1, av pns11 vvb pn31 pn22 p-acp dt n2 pp-f dt n1 pn31 n1:
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Which shews unto all men universally, that what is of greatest necessity to mans salvation,
Which shows unto all men universally, that what is of greatest necessity to men salvation,
r-crq vvz p-acp d n2 av-j, cst r-crq vbz pp-f js n1 p-acp ng1 n1,
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and tends to his greatest happiness, which is to come to Christ, and so consequently to be saved;
and tends to his greatest happiness, which is to come to christ, and so consequently to be saved;
cc vvz p-acp po31 js n1, r-crq vbz pc-acp vvi p-acp np1, cc av av-j pc-acp vbi vvn;
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unto that, he is impotent and without strength.
unto that, he is impotent and without strength.
p-acp d, pns31 vbz j cc p-acp n1.
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So that the Person upon whom we are to discourse, is not a man already in grace,
So that the Person upon whom we Are to discourse, is not a man already in grace,
av cst dt n1 p-acp ro-crq pns12 vbr p-acp n1, vbz xx dt n1 av p-acp n1,
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but a man in a state of unregeneration.
but a man in a state of unregeneration.
cc-acp dt n1 p-acp dt n1 pp-f n1.
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The Subject of our discourse hath three characters given of him together, Rom. 5. 6, 8, 10. While we were without strength,
The Subject of our discourse hath three characters given of him together, Rom. 5. 6, 8, 10. While we were without strength,
dt j-jn pp-f po12 n1 vhz crd n2 vvn pp-f pno31 av, np1 crd crd, crd, crd cs pns12 vbdr p-acp n1,
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while we were yet sinners, while or when we were enemies: while we were yet Sinners, while or when we were enemies:
cs pns12 vbdr av n2, n1 cc c-crq pns12 vbdr n2:
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Man thus qualified, or rather unqualified, may be, and is, a capable subject of divine traction or operation. So that observe,
Man thus qualified, or rather unqualified, may be, and is, a capable Subject of divine traction or operation. So that observe,
n1 av vvn, cc av-c vvn, vmb vbi, cc vbz, dt j n-jn pp-f j-jn n1 cc n1. av cst vvb,
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No man in himself, while he lies in a state of fin, an impotent estate, without strength, is a cause first moving himself to his own conversion.
No man in himself, while he lies in a state of fin, an impotent estate, without strength, is a cause First moving himself to his own conversion.
dx n1 p-acp px31, cs pns31 vvz p-acp dt n1 pp-f n1, dt j n1, p-acp n1, vbz dt n1 ord j-vvg px31 p-acp po31 d n1.
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And secondly, he can be no cause moving God by any of his worthiness or works to convert him: He moves not himself; for he is without strength; and he moves not God;
And secondly, he can be no cause moving God by any of his worthiness or works to convert him: He moves not himself; for he is without strength; and he moves not God;
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for he is a sinner and enemy to God; and so consequently he moves not to his own conversion & salvation either way;
for he is a sinner and enemy to God; and so consequently he moves not to his own conversion & salvation either Way;
c-acp pns31 vbz dt n1 cc n1 p-acp np1; cc av av-j pns31 vvz xx p-acp po31 d n1 cc n1 d n1;
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either by way of power, stirring up himself, or by way of merit and desert, stirring up God to move him.
either by Way of power, stirring up himself, or by Way of merit and desert, stirring up God to move him.
d p-acp n1 pp-f n1, vvg p-acp px31, cc p-acp n1 pp-f n1 cc n1, vvg a-acp np1 pc-acp vvi pno31.
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This point shall be opened from three particulars. The three particulars are,
This point shall be opened from three particulars. The three particulars Are,
d n1 vmb vbi vvn p-acp crd n2-j. dt crd n2-j vbr,
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First, the greatness of the work it self, to come to Christ, that is, to believe in him,
First, the greatness of the work it self, to come to christ, that is, to believe in him,
ord, dt n1 pp-f dt n1 pn31 n1, pc-acp vvi p-acp np1, cst vbz, pc-acp vvi p-acp pno31,
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as you may see in the 35 verse, and other verses of this Chapter: The greatness of the work manifests that no man can.
as you may see in the 35 verse, and other Verses of this Chapter: The greatness of the work manifests that no man can.
c-acp pn22 vmb vvi p-acp dt crd n1, cc j-jn n2 pp-f d n1: dt n1 pp-f dt n1 vvz cst dx n1 vmb.
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Secondly, the impotency or disability of man towards it.
Secondly, the impotency or disability of man towards it.
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Thirdly, the opposition and resistance that natural man makes against it to the utmost of his power:
Thirdly, the opposition and resistance that natural man makes against it to the utmost of his power:
ord, dt n1 cc n1 cst j n1 vvz p-acp pn31 p-acp dt j pp-f po31 n1:
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And sure he that considers these three particulars, will grant that no man can come,
And sure he that considers these three particulars, will grant that no man can come,
cc av-j pns31 cst vvz d crd n2-j, vmb vvi cst dx n1 vmb vvi,
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except it be by a greater power then his own, and so consequently that the Doctrine is concluded and proved.
except it be by a greater power then his own, and so consequently that the Doctrine is concluded and proved.
c-acp pn31 vbb p-acp dt jc n1 cs po31 d, cc av av-j cst dt n1 vbz vvn cc vvn.
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First, the greatness of the work it self. Lift up your ears, that you may lift up your thanksgivings and praises:
First, the greatness of the work it self. Lift up your ears, that you may lift up your thanksgivings and praises:
ord, dt n1 pp-f dt n1 pn31 n1. vvb a-acp po22 n2, cst pn22 vmb vvi a-acp po22 n2-vvg cc n2:
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Attend to the greatness of the work of Conversion, and believing in Christ, that you may magnifie and exalt it according to its worth:
Attend to the greatness of the work of Conversion, and believing in christ, that you may magnify and exalt it according to its worth:
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The greatness of the work properly leads us to the main point, to shew the imparity and impotency of man:
The greatness of the work properly leads us to the main point, to show the imparity and impotency of man:
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For as the greatness of the Heavens that are over our heads, doth diminish the earth thats under our feet,
For as the greatness of the Heavens that Are over our Heads, does diminish the earth thats under our feet,
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and is the reason that its called punctum, a little point;
and is the reason that its called punctum, a little point;
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so you may rationally conceive, that the greatness of this work of mans conversion, doth easily and rationally diminish the power and ability of man unto it, and makes it nothing.
so you may rationally conceive, that the greatness of this work of men conversion, does Easily and rationally diminish the power and ability of man unto it, and makes it nothing.
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— And the work is great in three regards.
— And the work is great in three regards.
— cc dt n1 vbz j p-acp crd n2.
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First, in respect of the change it self that is wrought upon every man that comes to God, which is exprest in Scripture by terms of the greatest distance that can be, from darkness to light; a great change.
First, in respect of the change it self that is wrought upon every man that comes to God, which is expressed in Scripture by terms of the greatest distance that can be, from darkness to Light; a great change.
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Secondly, in respect of the power required for the effecting it; which is the drawing of Almighty God.
Secondly, in respect of the power required for the effecting it; which is the drawing of Almighty God.
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Thirdly, in respect of the concernment of it unto mans eternal happiness and salvation:
Thirdly, in respect of the concernment of it unto men Eternal happiness and salvation:
ord, p-acp n1 pp-f dt n1 pp-f pn31 p-acp ng1 j n1 cc n1:
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For except you be converted and thus drawn to the Lord Jesus, there is no hope of salvation for you:
For except you be converted and thus drawn to the Lord jesus, there is no hope of salvation for you:
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And therefore in Ezek. 18. last ver. Wherefore turn and live ye. The greatness of the work of mans conversion, may be estimated and proved to you,
And Therefore in Ezekiel 18. last for. Wherefore turn and live you. The greatness of the work of men conversion, may be estimated and proved to you,
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First, by the names that are given unto it:
First, by the names that Are given unto it:
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It is called a Creation, a Resuscitation of the dead, a begetting of a new Man,
It is called a Creation, a Resuscitation of the dead, a begetting of a new Man,
pn31 vbz vvn dt n1, dt n1 pp-f dt j, dt n-vvg pp-f dt j n1,
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or a new Creature, or Regeneration. Now mark how great a work that must be:
or a new Creature, or Regeneration. Now mark how great a work that must be:
cc dt j n1, cc n1. av vvb c-crq j dt n1 cst vmb vbi:
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And though I confess that every similitude must not so be stretcht and urged, as to make it run of all four (which is but a kind of trifling preaching of Divinity) yet we may press the scope of Scripture:
And though I confess that every similitude must not so be stretched and urged, as to make it run of all four (which is but a kind of trifling preaching of Divinity) yet we may press the scope of Scripture:
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Similitudes may be preacht out of Gods Word, according to the scope wherein the similitude holds;
Similitudes may be preached out of God's Word, according to the scope wherein the similitude holds;
n2 vmb vbi vvd av pp-f npg1 n1, vvg p-acp dt n1 c-crq dt n1 vvz;
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which hereby intimates a great work, which no man can work upon himself, but is wrought by a divine hand ( non sine novitate essendi ) not without a newness of being, as they use to speak.
which hereby intimates a great work, which no man can work upon himself, but is wrought by a divine hand (non sine Novitiate Essendi) not without a newness of being, as they use to speak.
r-crq av vvz dt j n1, r-crq dx n1 vmb vvi p-acp px31, cc-acp vbz vvn p-acp dt j-jn n1 (fw-fr fw-la vvi fw-la) xx p-acp dt n1 pp-f vbg, c-acp pns32 vvb pc-acp vvi.
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Creation is such a work as brings forth a newness of being, whereby that which is now made was not before.
Creation is such a work as brings forth a newness of being, whereby that which is now made was not before.
n1 vbz d dt n1 c-acp vvz av dt n1 pp-f vbg, c-crq cst r-crq vbz av vvn vbds xx a-acp.
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It is not necessary (I think) to this work of Creation, that it should presuppose a total non-entity,
It is not necessary (I think) to this work of Creation, that it should presuppose a total nonentity,
pn31 vbz xx j (pns11 vvb) p-acp d n1 pp-f n1, cst pn31 vmd vvi dt j j,
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or a not being to be before it:
or a not being to be before it:
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For Eve, the first woman, formed of a rib, yet may properly be said to be created;
For Eve, the First woman, formed of a rib, yet may properly be said to be created;
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yet creation may extend so far as to signifie a producing of something out of nothing:
yet creation may extend so Far as to signify a producing of something out of nothing:
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For God when he made the world, made the creatures NONLATINALPHABET, of the things Heb. 11. 3. ver. that did not appear:
For God when he made the world, made the creatures, of the things Hebrew 11. 3. ver. that did not appear:
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And when he converts, he chuses things that are not, 1 Cor. 1. 28. that is, that were not such as they are made, that have not that existence as is given to them afterwards.
And when he converts, he chooses things that Are not, 1 Cor. 1. 28. that is, that were not such as they Are made, that have not that existence as is given to them afterwards.
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The Artificer and Workman requires and presupposes the matter that he works upon;
The Artificer and Workman requires and presupposes the matter that he works upon;
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he doth not make the matter, and therefore is not the cause totius entis, as the Schoolmen use to say, of the whole thing:
he does not make the matter, and Therefore is not the cause totius entis, as the Schoolmen use to say, of the Whole thing:
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But God can, such is his omnipotency, call all things out of nothing; else, I assert 〈 ◊ 〉 matter co-eternal with God, which I should not do.
But God can, such is his omnipotency, call all things out of nothing; Else, I assert 〈 ◊ 〉 matter coeternal with God, which I should not do.
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God requires not in his call that the matter be sitted to his hand, he creates us of nothing;
God requires not in his call that the matter be sitted to his hand, he creates us of nothing;
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For we are his workmanship created in Christ Jesus, 2 Eph. 10. And that you may see there is nothing in the work of man that gives any being and rise to Conversion and Regeneration, you may note that it is so wrought in us,For we Are his workmanship created in christ jesus, 2 Ephesians 10. And that you may see there is nothing in the work of man that gives any being and rise to Conversion and Regeneration, you may note that it is so wrought in us,
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as it is compared to that which was brought forth at first out of nothing, in 2 Cor. 4. 6. Whereas in the first Creation there was darkness,
as it is compared to that which was brought forth At First out of nothing, in 2 Cor. 4. 6. Whereas in the First Creation there was darkness,
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and then light was called out of darkness by the word of Gods command: So saith the Apostle.and then Light was called out of darkness by the word of God's command: So Says the Apostle.
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God commands light to shine out of darkness in every one that is converted to him;
God commands Light to shine out of darkness in every one that is converted to him;
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he brings him into a state of light and knowledge out of just nothing, as the light was at first commanded to shine out of darkness, having no pre-existency in the darkness as any seed of light.
he brings him into a state of Light and knowledge out of just nothing, as the Light was At First commanded to shine out of darkness, having no pre-existency in the darkness as any seed of Light.
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I know this is quotidianum argumentum, an every days argument, and therefore I will go on to the next;
I know this is quotidian argumentum, an every days argument, and Therefore I will go on to the next;
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Which signifies the greatness of this work; a Resurrection, or Resuscitation on mans part, and passively; a resurrection on Gods part;
Which signifies the greatness of this work; a Resurrection, or Resuscitation on men part, and passively; a resurrection on God's part;
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and actively a raising of them that are dead in trespasses and sins, Ephes. 2. 1. called a quickening of men together with Christ that were dead before;
and actively a raising of them that Are dead in Trespasses and Sins, Ephesians 2. 1. called a quickening of men together with christ that were dead before;
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which clearly resembles it to a miraculous work: For such is the raising of the dead:
which clearly resembles it to a miraculous work: For such is the raising of the dead:
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Were not they miracles whereby Christ raised the dead? And though I confess the similitude between natural and spiritual death is not to be squeezed into impertinencies;
Were not they Miracles whereby christ raised the dead? And though I confess the similitude between natural and spiritual death is not to be squeezed into Impertinencies;
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yet I say that those that shall make natural man to be as it were sick and wounded,
yet I say that those that shall make natural man to be as it were sick and wounded,
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and only in fetters, and not stark dead in spirituals, they wrong the grace of God, whereby man is converted;
and only in fetters, and not stark dead in spirituals, they wrong the grace of God, whereby man is converted;
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and as the saying is, that which gains in one part, loses in another; so look where man gains in this point, God loses:
and as the saying is, that which gains in one part, loses in Another; so look where man gains in this point, God loses:
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They take from God the eminency of his power, so much as they give to man,
They take from God the eminency of his power, so much as they give to man,
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and so enrich man by robbery of God himself, and so make it a less work then indeed it is;
and so enrich man by robbery of God himself, and so make it a less work then indeed it is;
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it being a less work and wonder to heal a sick, then to raise a dead man.
it being a less work and wonder to heal a sick, then to raise a dead man.
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That word Regeneration, or second Birth, doth also denote the gracious act of Gods great power, whereby he brings man into a new estate:
That word Regeneration, or second Birth, does also denote the gracious act of God's great power, whereby he brings man into a new estate:
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for generation even in nature, if it be but of a chicken out of an egg, it is full of admiration,
for generation even in nature, if it be but of a chicken out of an egg, it is full of admiration,
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and worthy to be the object of the enquiry of the learnedst men:
and worthy to be the Object of the enquiry of the Learnedest men:
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And therefore what shall we think of Regeneration, of this second Birth, as its called? which Nicodemus in John 3 wondred and marvelled what it should be;
And Therefore what shall we think of Regeneration, of this second Birth, as its called? which Nicodemus in John 3 wondered and marveled what it should be;
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why should not we think this to be a great work, which is said not to be of blood,
why should not we think this to be a great work, which is said not to be of blood,
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nor of the will of the flesh, nor of the will of man, but of God, 1 John 13. And our Saviour shews (me thinks) a natural reason, That which is born of the flesh is flesh, like it self;nor of the will of the Flesh, nor of the will of man, but of God, 1 John 13. And our Saviour shows (me thinks) a natural reason, That which is born of the Flesh is Flesh, like it self;
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for the flesh can beget nothing to the spirit: And that which is born of the spirit is spirit;
for the Flesh can beget nothing to the Spirit: And that which is born of the Spirit is Spirit;
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the spirit begets not to the flesh, nor the flesh unto the spirit, but every thing begets unto its like, John 3. 6. And therefore if this be so, Regeneration must be a great work.
the Spirit begets not to the Flesh, nor the Flesh unto the Spirit, but every thing begets unto its like, John 3. 6. And Therefore if this be so, Regeneration must be a great work.
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Thats my first Argument, from the titles that are given unto it.
Thats my First Argument, from the titles that Are given unto it.
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Secondly, the greatness of the work is manifested by the greatness of the change wrought in them that are converted:
Secondly, the greatness of the work is manifested by the greatness of the change wrought in them that Are converted:
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Lay your hearts unto the marks and note;
Lay your hearts unto the marks and note;
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for every man converted is changed from contrary to contrary, from death to life, from darkness to light, from the remotest terms that can be, self and God:
for every man converted is changed from contrary to contrary, from death to life, from darkness to Light, from the Remotest terms that can be, self and God:
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NONLATINALPHABET: For man exalts self, and hates and opposes God. Now this man shall be changed from self to God;
: For man exalts self, and hates and opposes God. Now this man shall be changed from self to God;
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Be ye met amorphosed, saith the Text, be ye changed in the spirit of your minds, Rom. 12. 2. Now look by way of comparison;Be you met amorphosed, Says the Text, be you changed in the Spirit of your minds, Rom. 12. 2. Now look by Way of comparison;
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for we may well compare Scripture things with Scripture:
for we may well compare Scripture things with Scripture:
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As the resurrection of the body is attended with a change of that body that rises into a spiritual and incorruptible body:
As the resurrection of the body is attended with a change of that body that rises into a spiritual and incorruptible body:
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He shall change our vile bodies, that it shall be like unto his glorious body, 1 Cor. 15. So the resurrection of the soul is accompanied with a mighty change of natural disposition,He shall change our vile bodies, that it shall be like unto his glorious body, 1 Cor. 15. So the resurrection of the soul is accompanied with a mighty change of natural disposition,
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and of those habitual principles of lust and corruption, which had first taken root, and haply by time, custome,
and of those habitual principles of lust and corruption, which had First taken root, and haply by time, custom,
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and education, more fixt in you: Rooted they are naturally;
and education, more fixed in you: Rooted they Are naturally;
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and therefore when you come to be changed in these, do not you think as great a change follows in this resurrection as on the resurrectection of the body? Nothing makes so great a change as this converting grace, whereby God draws man to Christ Jesus.
and Therefore when you come to be changed in these, do not you think as great a change follows in this resurrection as on the resurrectection of the body? Nothing makes so great a change as this converting grace, whereby God draws man to christ jesus.
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The moral Philosopher teaches vertue, & excellently, to appalliate the nature of man; for indeed he can teach no further:
The moral Philosopher Teaches virtue, & excellently, to appalliate the nature of man; for indeed he can teach no further:
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that is, he can teach amendment of vice by vertue; but they know not the meaning of those Scripture-words, Creation, Resurrection, Regeneration;
that is, he can teach amendment of vice by virtue; but they know not the meaning of those Scripture-words, Creation, Resurrection, Regeneration;
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these they are very great strangers unto; emendation of life is all they speak of.
these they Are very great Strangers unto; emendation of life is all they speak of.
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Justin Martyr in his second Apology, shews what a wonderful change was wrought in them that were religious, in them that were called:Justin Martyr in his second Apology, shows what a wondered change was wrought in them that were religious, in them that were called:
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In his time the people did observe it, the libidinous are chaste, the drunkards made sober, the worldlings that had great estates,
In his time the people did observe it, the libidinous Are chaste, the drunkards made Sobrium, the worldlings that had great estates,
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and were tenacious, hard enough, sell their estates, and communicate to them that were converted with them;
and were tenacious, hard enough, fell their estates, and communicate to them that were converted with them;
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and so goes on, to shew, as the Scripture speaks, the professors of Magical Arts, and such ungodly Impostures, sold and made away their books;
and so Goes on, to show, as the Scripture speaks, the professors of Magical Arts, and such ungodly Impostors, sold and made away their books;
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and Paul, that had destroyed the faith, preacht it: We preach men not only out of sin, but out of vertue;
and Paul, that had destroyed the faith, preached it: We preach men not only out of since, but out of virtue;
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for Conversion is a change extended thus far, as bringing man into grace, and unto Christ:
for Conversion is a change extended thus Far, as bringing man into grace, and unto christ:
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Our Saviour called the young Ruler beyond the vertue that he professed: Follow me, saith he.
Our Saviour called the young Ruler beyond the virtue that he professed: Follow me, Says he.
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Oh beloved, to come to Christ Jesus, and to be converted by spiritual grace, is beyond all the vertue that you profess:
O Beloved, to come to christ jesus, and to be converted by spiritual grace, is beyond all the virtue that you profess:
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And therefore we preach men not only out of vice but vertue.
And Therefore we preach men not only out of vice but virtue.
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Nothing lies nearer our self-love, then our lands and houses, right hands, right eyes, and the like;
Nothing lies nearer our Self-love, then our Lands and houses, right hands, right eyes, and the like;
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yet Christ calls men to the loss of these, and he calls to no more then grace enables easily to perform:
yet christ calls men to the loss of these, and he calls to no more then grace enables Easily to perform:
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The greatest conquest of spiritual grace in any man, is over self-love and self-seeking;
The greatest conquest of spiritual grace in any man, is over Self-love and self-seeking;
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and therefore for a man to deny himself in any case that is for the excellency of Christ, is the greatest change that can be wrought in any man:
and Therefore for a man to deny himself in any case that is for the excellency of christ, is the greatest change that can be wrought in any man:
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For a man to deny himself upon a force, is nothing; but to do it out of sympathy, is much:
For a man to deny himself upon a force, is nothing; but to do it out of Sympathy, is much:
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As we find this change described in Isa. 11. 6. where you must allow to the Prophet such expressions:
As we find this change described in Isaiah 11. 6. where you must allow to the Prophet such expressions:
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The wolf and the lamb shall dwell together; the leopard and the kid; the calf and the lyon. The wolf and the lamb shall dwell together; the leopard and the kid; the calf and the Lion.
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You must not think this is to be understood of wilde beasts, but of wilde men, whose dispositions being quite contrary, they shall be reconciled to agree:
You must not think this is to be understood of wild beasts, but of wild men, whose dispositions being quite contrary, they shall be reconciled to agree:
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And the reason is given, verse 9. The earth shall be full of the knowledge of the Lord.
And the reason is given, verse 9. The earth shall be full of the knowledge of the Lord.
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This knowledge of Christ, whereby men are turned to God, is the great thing that changes natures, alters properties;
This knowledge of christ, whereby men Are turned to God, is the great thing that changes nature's, alters properties;
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even as that is altered between the kid and the leopard. Thats the second Argument.
even as that is altered between the kid and the leopard. Thats the second Argument.
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Thirdly, the greatness of the power that works unto faith in Christ, that magnifies the work.
Thirdly, the greatness of the power that works unto faith in christ, that Magnifies the work.
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When Christ cast out Devils, and healed all manner of diseases among the people while he lived upon the earth, did he not put the world into admiration and astonishment? yet this work of Conversion, to bring sinful souls to God, to pull them out of darkness,
When christ cast out Devils, and healed all manner of diseases among the people while he lived upon the earth, did he not put the world into admiration and astonishment? yet this work of Conversion, to bring sinful Souls to God, to pull them out of darkness,
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and the damnable state wherein they lay, this Christ makes a greater work, in John 14. 12. where he saith, He that believeth in me, shall do the miracles and the works that I do;
and the damnable state wherein they lay, this christ makes a greater work, in John 14. 12. where he Says, He that Believeth in me, shall do the Miracles and the works that I do;
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and greater works then these shall be do when I go to the Father. and greater works then these shall be doe when I go to the Father.
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When I go to send the Holy Ghost from the Father unto the world, what greater works can there be? It cannot be otherwise explained then the Ancients downard from Origen: The conversion of the world, of the Gentil world from Heathenism,
When I go to send the Holy Ghost from the Father unto the world, what greater works can there be? It cannot be otherwise explained then the Ancients downard from Origen: The conversion of the world, of the Gentle world from Heathenism,
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and Idolatry, and Devillism, and vanity to Christ;
and Idolatry, and Devilism, and vanity to christ;
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because they work such great conversions, to turn men from darkness and Idolatry, these are greater works then Christ himself did,
Because they work such great conversions, to turn men from darkness and Idolatry, these Are greater works then christ himself did,
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because he did not convert so many as they: This is the Hyperbole of Gods power towards them that believe;
Because he did not convert so many as they: This is the Hyperbole of God's power towards them that believe;
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this is the working of his mighty power:
this is the working of his mighty power:
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There is never a verse expresses it in so full words as that Ephes. 1. 19. speaking of the power that he wrought in Christ when he raised him from the dead, This power wrought in you when you believed.
There is never a verse Expresses it in so full words as that Ephesians 1. 19. speaking of the power that he wrought in christ when he raised him from the dead, This power wrought in you when you believed.
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Read this verse, and consider it well, I think you will never hereafter look upon it as an easie thing to believe the exceeding greatness of power.
Read this verse, and Consider it well, I think you will never hereafter look upon it as an easy thing to believe the exceeding greatness of power.
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Learned Divines observe there is an aggravation; the raising power, whereby Christ rose, was a great power;
Learned Divines observe there is an aggravation; the raising power, whereby christ rose, was a great power;
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he lay under all the sins of mankind; the greatest stone lay upon his grave that ever man had;
he lay under all the Sins of mankind; the greatest stone lay upon his grave that ever man had;
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every man lay dead to his his own sins: Christ lay under all the sins of mankind in their full weight;
every man lay dead to his his own Sins: christ lay under all the Sins of mankind in their full weight;
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That which went to raise Christ, and to roll away the stone, was a mighty power indeed;
That which went to raise christ, and to roll away the stone, was a mighty power indeed;
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and the same is put out in you, whereby you are called out of darkness into light,
and the same is put out in you, whereby you Are called out of darkness into Light,
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and from a natural state to believe in Christ.
and from a natural state to believe in christ.
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Fourthly, this is compared to such works as seem to us, and are to mans power impossible to be done:
Fourthly, this is compared to such works as seem to us, and Are to men power impossible to be done:
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As to the Aethiopian his changing of his skin, the leopard putting off his spots;
As to the aethiopian his changing of his skin, the leopard putting off his spots;
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The Blackmoor cannet change his skin, nor the leopard put off his spots, Jer. 13. 23. When they can do so,The Blackmoor cannet change his skin, nor the leopard put off his spots, Jer. 13. 23. When they can do so,
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then may you that are wicked and accustomed to sin, change and turn to God.
then may you that Are wicked and accustomed to since, change and turn to God.
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There is another instance in Luke 18. 25. Can a Camel go through the eye of a needle? no more can a man that trusts in riches, a worldly man, believe or repent;
There is Another instance in Luke 18. 25. Can a Camel go through the eye of a needle? no more can a man that trusts in riches, a worldly man, believe or Repent;
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which are expressions of so great a height, that we may well conclude the greatness of the work.
which Are expressions of so great a height, that we may well conclude the greatness of the work.
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Fifthly, this is a work to which Christ is required, and wherein he must appear both satisfying and sanctifying:
Fifthly, this is a work to which christ is required, and wherein he must appear both satisfying and sanctifying:
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for unless he appear in both, there can be no conversion wrought on any man;
for unless he appear in both, there can be no conversion wrought on any man;
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he must come by water and by blood, 1 John 5. 6. The satisfaction of Christ, thats the taking away sin by his blood:
he must come by water and by blood, 1 John 5. 6. The satisfaction of christ, thats the taking away since by his blood:
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And therefore in John 12. 32. If I be lifted up, I will draw all men to me, here is another drawing:
And Therefore in John 12. 32. If I be lifted up, I will draw all men to me, Here is Another drawing:
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There is Gods drawing by power, and Christs drawing by his being lifted up, by his meritorious •ppearing to satisfie justice.
There is God's drawing by power, and Christ drawing by his being lifted up, by his meritorious •ppearing to satisfy Justice.
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In the creation of the world there was no need of a satisfying and sanctifying Christ to appear:
In the creation of the world there was no need of a satisfying and sanctifying christ to appear:
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Its true indeed, Christ as God, and the Son of God, did appear;
Its true indeed, christ as God, and the Son of God, did appear;
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for by him the worlds were made, but as Mediator there was no appearance of Christ:
for by him the world's were made, but as Mediator there was no appearance of christ:
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But now, if he will convert a sinner, and bring one of you home to God, out of darkness into light, here must Christ as Mediator appear.
But now, if he will convert a sinner, and bring one of you home to God, out of darkness into Light, Here must christ as Mediator appear.
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Oh that men would admire the greatness of this work! The Use of this part shall be twofold.
O that men would admire the greatness of this work! The Use of this part shall be twofold.
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The greatness of this work shews the reason of those sayings of Divines (which were used by the Fathers of the Church in former times) That the Church of God hath still her miracles,
The greatness of this work shows the reason of those sayings of Divines (which were used by the Father's of the Church in former times) That the Church of God hath still her Miracles,
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and is not deprived of that gift. Men may say that miracles are put down and ceased;and is not deprived of that gift. Men may say that Miracles Are put down and ceased;
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but the Church of God hath running and abiding in it the gift of miracles.
but the Church of God hath running and abiding in it the gift of Miracles.
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Why so? Because God by the Ministry of the Word works after a wonderful and miraculous manner in the hearts of men, to bring them out of Idolatry and self-vanity.
Why so? Because God by the Ministry of the Word works After a wondered and miraculous manner in the hearts of men, to bring them out of Idolatry and self-vanity.
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The raising of the Widows son from death to life, that we read of in the Gospel;
The raising of the Widows son from death to life, that we read of in the Gospel;
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and the raising of Lazarus, that was four dayes dead in the grave; these were great works:
and the raising of Lazarus, that was four days dead in the grave; these were great works:
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But if you compare the conversion of sinners with them, it is a greater work. When Christ raised Lazarus, its said, that he groaned in spirit;
But if you compare the conversion of Sinners with them, it is a greater work. When christ raised Lazarus, its said, that he groaned in Spirit;
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that put him to his groans: But when he came to redeem man, that put him to his bloodshed:
that put him to his groans: But when he Come to Redeem man, that put him to his bloodshed:
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And therefore on the sudden to change the heart of man from hating God, as every natural man doth, to love God;
And Therefore on the sudden to change the heart of man from hating God, as every natural man does, to love God;
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from persecuting the truth, to die for it; from being inwardly possest by Satan, to follow the Lord Jesus Christ:
from persecuting the truth, to die for it; from being inwardly possessed by Satan, to follow the Lord jesus christ:
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I would have men to consider it, that they may come with thanksgiving to the Table of the Lord.
I would have men to Consider it, that they may come with thanksgiving to the Table of the Lord.
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And what faith a reverend Divine that is now with God, Conversion is the greatest Miracle that ever God ••ought.
And what faith a reverend Divine that is now with God, Conversion is the greatest Miracle that ever God ••ought.
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And it is to be compared to the Creation of the world, saith another, and gives this reason:
And it is to be compared to the Creation of the world, Says Another, and gives this reason:
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The Spirit of God seems to make it a greater work: To the creation of the world nothing was required but the word of God;
The Spirit of God seems to make it a greater work: To the creation of the world nothing was required but the word of God;
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but to the conversion of a sinner, the arm of the Lord; alluding to Luke 2. the arm of the Lord;
but to the conversion of a sinner, the arm of the Lord; alluding to Lycia 2. the arm of the Lord;
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and to Isa. 53. 1. To whom is the arm of the Lord revealed? And certainly there appears the most grace in it,
and to Isaiah 53. 1. To whom is the arm of the Lord revealed? And Certainly there appears the most grace in it,
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and a power above any creatures:
and a power above any creatures:
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It is the assiduity and commonness of the work, not the •lightness and facility (saith Austin ) that takes off the wonder of it:
It is the assiduity and commonness of the work, not the •lightness and facility (Says Austin) that Takes off the wonder of it:
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The commonness of the Suns light makes it not so much regarded, because it is day;
The commonness of the Suns Light makes it not so much regarded, Because it is day;
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those men that have felt the power of God in their own spirits, they know it is a wonder.
those men that have felt the power of God in their own spirits, they know it is a wonder.
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In the Gospel it was a Miracle to turn water into wine;
In the Gospel it was a Miracle to turn water into wine;
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and is it nothing to change a filthy swine into a sheep, and darkness into light? The creatures at first were made by the Word of God;
and is it nothing to change a filthy Swine into a sheep, and darkness into Light? The creatures At First were made by the Word of God;
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but this Conversion is caused by the arm of God, saith one.
but this Conversion is caused by the arm of God, Says one.
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It hath been Hyperbolically spoken of by the Ancients that lived in this Church of England, as a very great work to turn the Gentil world,
It hath been Hyperbolically spoken of by the Ancients that lived in this Church of England, as a very great work to turn the Gentle world,
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and Heathens from their vanity to the knowledge of Christ. Secondly, admire and magnifie Christ Jesus.
and heathens from their vanity to the knowledge of christ. Secondly, admire and magnify christ jesus.
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If Christ had opened the eye, unstopped the deaf ear, cut the string of the dumb tongue, thou wouldest have leaped and rejoyced,
If christ had opened the eye, unstopped the deaf ear, Cut the string of the dumb tongue, thou Wouldst have leapt and rejoiced,
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as they did in the Gospel. These were the miracles he wrought when he was on earth;
as they did in the Gospel. These were the Miracles he wrought when he was on earth;
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but now, if thou be a convert, and he hath enlightned thy eye, unloosed thy tongue that thou canst now speak to God in prayer and thanksgiving, this is the miracle he works from Heaven, exceeding those on earth upon the body;
but now, if thou be a convert, and he hath enlightened thy eye, unloosed thy tongue that thou Canst now speak to God in prayer and thanksgiving, this is the miracle he works from Heaven, exceeding those on earth upon the body;
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and the reason is, because these were wrought on them that must die; if the dead were raised, they died again:
and the reason is, Because these were wrought on them that must die; if the dead were raised, they died again:
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But this miracle is wrought on thee that art not to die again thy spiritual death,
But this miracle is wrought on thee that art not to die again thy spiritual death,
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but always live, as Austin saith:
but always live, as Austin Says:
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And consider with thy self, that among all the miraculous works of Christ that are reckoned, Matth. 11. 4, 5. The blind see, the deaf hear, the sick are raised up and walk, this cure is added ▪ that the poor receive the Gospel.
And Consider with thy self, that among all the miraculous works of christ that Are reckoned, Matthew 11. 4, 5. The blind see, the deaf hear, the sick Are raised up and walk, this cure is added ▪ that the poor receive the Gospel.
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As who should say, these are the wonders I usually work, and among them this may pass for a wonder too: Its a pretty ingenious observation;
As who should say, these Are the wonders I usually work, and among them this may pass for a wonder too: Its a pretty ingenious observation;
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take something from it that may greaten your hearts, to the admiration and magnifying the goodness of God.
take something from it that may greaten your hearts, to the admiration and magnifying the Goodness of God.
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And so I have shewn the greatness of the work.
And so I have shown the greatness of the work.
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THe second Point is to shew the impotency and imbecillity of natural man, of his own strength savingly to believe or convert himself.
THe second Point is to show the impotency and imbecility of natural man, of his own strength savingly to believe or convert himself.
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It is said (which I would have observed) in John 5. 40. NONLATINALPHABET, you will not come to me that you might have life:
It is said (which I would have observed) in John 5. 40., you will not come to me that you might have life:
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And of the very same persons, and almost with the same breath, in the 44. verse, NONLATINALPHABET how can you believe? you will not, you cannot.
And of the very same Persons, and almost with the same breath, in the 44. verse, how can you believe? you will not, you cannot.
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What do you gather from these two expressions? You may very well collect that this cannot is a moral impotency;
What do you gather from these two expressions? You may very well collect that this cannot is a moral impotency;
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and a moral impotency, as learned men do know, differs very little from an unwillingness;
and a moral impotency, as learned men do know, differs very little from an unwillingness;
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you cannot believe, because you will not, being disabled by such worldly and carnal lusts and prejudices,
you cannot believe, Because you will not, being disabled by such worldly and carnal Lustiest and prejudices,
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as do forestall and take up your hearts, and make it justly to be said you cannot.
as do forestall and take up your hearts, and make it justly to be said you cannot.
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The reason why I compare together these two verses, you will not come to me,
The reason why I compare together these two Verses, you will not come to me,
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and ye cannot believe, is to shew what manner of impotency Christ points us to in this matter: namely,and you cannot believe, is to show what manner of impotency christ points us to in this matter: namely,
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Not a meer and simple impotency, that is without our default, but a moral and culpable impotency, whereby the heart is captivated by some lust,
Not a mere and simple impotency, that is without our default, but a moral and culpable impotency, whereby the heart is captivated by Some lust,
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or forelaid with prejudice against Christ, so as we cannot, because we will not come to him:
or forelaid with prejudice against christ, so as we cannot, Because we will not come to him:
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And of this impotency, let me say this to you at the first; it takes away all excuse, all defence;
And of this impotency, let me say this to you At the First; it Takes away all excuse, all defence;
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and the more impotent, the worse:
and the more impotent, the Worse:
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who can excuse his blindness, that hath purposely put out his eyes? yea though it be resembled in Scripture to a simple impossibility,
who can excuse his blindness, that hath purposely put out his eyes? yea though it be resembled in Scripture to a simple impossibility,
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yet it is moral and culpable.
yet it is moral and culpable.
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Can the Aethiopian change his skin? Jer. 13. 23. then may you that are accustomed to do evil, learn to do well.Can the aethiopian change his skin? Jer. 13. 23. then may you that Are accustomed to do evil, Learn to do well.
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it is a moral impotency, the fault whereof may be charged upon you, such as for which you stand culpable before God.
it is a moral impotency, the fault whereof may be charged upon you, such as for which you stand culpable before God.
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This impotency of man to convert or come to Christ, I speak unto in this branch,
This impotency of man to convert or come to christ, I speak unto in this branch,
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and mans unwillingness in the next: And so ye shall have both the cannot and the will not.
and men unwillingness in the next: And so you shall have both the cannot and the will not.
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There is an impotency in man, and a disability to come in to Christ, and act to his own conversion: These are the same things;
There is an impotency in man, and a disability to come in to christ, and act to his own conversion: These Are the same things;
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but in the handling of this point, I may sometimes name the one, and not the other, without offence.
but in the handling of this point, I may sometime name the one, and not the other, without offence.
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Man in his integrity (for truly the estate of mans created integrity hath, as I conceive, a mighty influence into all Divinity) man in that estate had a posse velle to obey God a power to love and to keep communion with God:
Man in his integrity (for truly the estate of men created integrity hath, as I conceive, a mighty influence into all Divinity) man in that estate had a posse velle to obey God a power to love and to keep communion with God:
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An absolute velle was not determined; but he had a power;
an absolute velle was not determined; but he had a power;
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and therefore men that are under the fall (as all men are) must needs acknowledge they have lost somewhat by it;
and Therefore men that Are under the fallen (as all men Are) must needs acknowledge they have lost somewhat by it;
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we have lost the power to will, which he had;
we have lost the power to will, which he had;
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nay some say, that if there were a power of believing in Christ, and of conversion in lapsed man, he should seem to have a greater power then Adam: As the power to rise again from the dead, is greater then to act life when a man is alive.
nay Some say, that if there were a power of believing in christ, and of conversion in lapsed man, he should seem to have a greater power then Adam: As the power to rise again from the dead, is greater then to act life when a man is alive.
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I hold it to be but a trifling objection, which is made upon design;
I hold it to be but a trifling objection, which is made upon Design;
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and this is the design upon which it is made: (for clearly to know the reason of any thing, is to know the thing it self) to oblige God by vertue of his Covenant with man fallen, to give forth universal grace,
and this is the Design upon which it is made: (for clearly to know the reason of any thing, is to know the thing it self) to oblige God by virtue of his Covenant with man fallen, to give forth universal grace,
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because this faith in Christ, this repentance, were not lost in Adam, who could not lose that which he had not;
Because this faith in christ, this Repentance, were not lost in Adam, who could not loose that which he had not;
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neither are we to pay for that we took not up in him: Therefore God is engaged to give to man a power to believe;
neither Are we to pay for that we took not up in him: Therefore God is engaged to give to man a power to believe;
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because he hath made a new Covenant with me, he is bound to enable me to be responsible to the Covenant that he hath made.
Because he hath made a new Covenant with me, he is bound to enable me to be responsible to the Covenant that he hath made.
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This Objection amounts to no more but this, That Adam could not exercise faith in Christ, nor the grace of repentance;
This Objection amounts to no more but this, That Adam could not exercise faith in christ, nor the grace of Repentance;
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I grant it, there was no need of it; nor conversion, very true; for that supposes a deviation and a fall:
I grant it, there was no need of it; nor conversion, very true; for that supposes a deviation and a fallen:
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If man say, he could not look to the Serpent on the pole:
If man say, he could not look to the Serpent on the pole:
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I answer, true, because neither had the fiery Serpent stung, nor was the Serpent set upon the pole to heal them that were stung,
I answer, true, Because neither had the fiery Serpent stung, nor was the Serpent Set upon the pole to heal them that were stung,
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before the institution of God had taken place.
before the Institution of God had taken place.
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Adam did not exercise obedience to the fifth commandement, and yet you account it one of the moral commands;Adam did not exercise Obedience to the fifth Commandment, and yet you account it one of the moral commands;
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for he had no Parents and Superiors to honour: Very true;
for he had no Parents and Superiors to honour: Very true;
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but there was a root of integrity, a root of faith in God, and love of God;
but there was a root of integrity, a root of faith in God, and love of God;
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there was the image of God, from whence, if occasion had been, grace might have budded forth:
there was the image of God, from whence, if occasion had been, grace might have budded forth:
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But to argue from the not-exercising, to the not having of grace, is no argument: There was a seminal in Adam, of which there is none left in man;
But to argue from the not-exercising, to the not having of grace, is no argument: There was a seminal in Adam, of which there is none left in man;
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the root of holiness, the principles of faith, these are lost: Nor are there any seminals left in man, out of which faith can be educed,
the root of holiness, the principles of faith, these Are lost: Nor Are there any seminals left in man, out of which faith can be educed,
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as forms are educed out of the fitness of the matter:
as forms Are educed out of the fitness of the matter:
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The Scripture seems to speak punctually to the point, No man can come to me, John 6. 44. The natural,
The Scripture seems to speak punctually to the point, No man can come to me, John 6. 44. The natural,
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or animal man, by the light of his intellectual perception, cannot know the things of God, 1 Cor. 2. 14. The wisdom or sense of the flesh is not subject to the Law of God,
or animal man, by the Light of his intellectual perception, cannot know the things of God, 1 Cor. 2. 14. The Wisdom or sense of the Flesh is not Subject to the Law of God,
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nor can be, Rom. 8. 7. They that are in the flesh, cannot please God, Rom. 8. 8. We are not sufficient, that is, not impowered of our selves to think any thing as of our selves, 2 Cor. 2, 3. And this is enough to prove this point of mans impotency and disability:
nor can be, Rom. 8. 7. They that Are in the Flesh, cannot please God, Rom. 8. 8. We Are not sufficient, that is, not Empowered of our selves to think any thing as of our selves, 2 Cor. 2, 3. And this is enough to prove this point of men impotency and disability:
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Which shall be handled in two members. First, No man can by his natural power convert and turn to God.
Which shall be handled in two members. First, No man can by his natural power convert and turn to God.
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Secondly, No man can come to Christ, or believe in him. They are both one; but for order sake we speak distinctly.
Secondly, No man can come to christ, or believe in him. They Are both one; but for order sake we speak distinctly.
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Its true, we are commanded to turn, in Ezek. 18. ver. ult. Wherefore turn and live.
Its true, we Are commanded to turn, in Ezekiel 18. ver. ult. Wherefore turn and live.
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And in another place, Make you a new heart and a new spirit:
And in Another place, Make you a new heart and a new Spirit:
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Because that is our duty, and the condition of the covenant of life required of us.
Because that is our duty, and the condition of the Covenant of life required of us.
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The great condition is, Turn and live; Believe in Christ Jesus, and be s•ved: This is clear, and there is no question against it:
The great condition is, Turn and live; Believe in christ jesus, and be s•ved: This is clear, and there is no question against it:
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But yet we are turned before we turn, Jer. 31. 18. Turn thou me, and I shall be turned;
But yet we Are turned before we turn, Jer. 31. 18. Turn thou me, and I shall be turned;
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and I will make you a new heart; and I the Lord will circumcise thy heart: and I will make you a new heart; and I the Lord will circumcise thy heart:
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For God makes good to his people, not only the benefits and promises of the Covenant;
For God makes good to his people, not only the benefits and promises of the Covenant;
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but the graces and conditions that are required; he undertakes for grace as well as for the promise;
but the graces and conditions that Are required; he undertakes for grace as well as for the promise;
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which is one of the greatest points, and main hinge of Divinity:
which is one of the greatest points, and main hinge of Divinity:
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The design and plot of God in the Gospel, being to illustrate the glory of his grace (having past by the Angels that sinned,
The Design and plot of God in the Gospel, being to illustrate the glory of his grace (having passed by the Angels that sinned,
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and leaving them without excuse, without redemption) very well.
and leaving them without excuse, without redemption) very well.
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Now then say I, there is no point that serves better to that end, then the depression of mans pride and power, by that impotency and disability that is in man to that which is saving:
Now then say I, there is no point that serves better to that end, then the depression of men pride and power, by that impotency and disability that is in man to that which is Saving:
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God by this magnifies the freeness of his grace, that takes this work to his own power:
God by this Magnifies the freeness of his grace, that Takes this work to his own power:
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So that the conclusion will be, mans foolishness doth magnifie Gods wisdom;
So that the conclusion will be, men foolishness does magnify God's Wisdom;
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our unworthiness illustrates his freedom, our poverty his riches, our captivity his redemption, and the enmity of man to God, his reconciliation:
our unworthiness illustrates his freedom, our poverty his riches, our captivity his redemption, and the enmity of man to God, his reconciliation:
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So that as in travelling by sea or land, the more you raise one of the poles, the more you depress the other;
So that as in traveling by sea or land, the more you raise one of the poles, the more you depress the other;
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and the higher one rises to your eye, the lower the other sinks to your Horison:
and the higher one rises to your eye, the lower the other sinks to your Horison:
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So the same degree you raise man in worthiness or ability, you lay low the grace of God,
So the same degree you raise man in worthiness or ability, you lay low the grace of God,
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and take it down from its due elevation:
and take it down from its due elevation:
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The more you illustrate the free grace of God, the more you derogate from the power and ability of man.
The more you illustrate the free grace of God, the more you derogate from the power and ability of man.
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And therefore you may conclude there is no point or way serves more to the illustration of Gods grace,
And Therefore you may conclude there is no point or Way serves more to the illustration of God's grace,
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then the depression of the pride and power of man. To go on, I must a little make a distinction.
then the depression of the pride and power of man. To go on, I must a little make a distinction.
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No man can deny God to be the working or productive cause of grace, but must some way or other exalt himself:
No man can deny God to be the working or productive cause of grace, but must Some Way or other exalt himself:
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But I know very few men, nay not excepting Pelagius himself, that doth or hath denied God to be the working or productive cause of grace in us:
But I know very few men, nay not excepting Pelagius himself, that does or hath denied God to be the working or productive cause of grace in us:
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But they sufficiently depress the grace of God, that will allow man the share of a meritorious or procuring cause to obtain it,
But they sufficiently depress the grace of God, that will allow man the share of a meritorious or procuring cause to obtain it,
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or some way or other to procure it of God: For that is as contrary to the freeness of it, as any thing can be.
or Some Way or other to procure it of God: For that is as contrary to the freeness of it, as any thing can be.
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If we give to man the working or producing of grace in his own heart, that takes off from the drawing power of God to which it is to be assigned;
If we give to man the working or producing of grace in his own heart, that Takes off from the drawing power of God to which it is to be assigned;
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it takes from grace the power of it:
it Takes from grace the power of it:
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If we give to man the worthiness, that takes off from grace the freeness of it;
If we give to man the worthiness, that Takes off from grace the freeness of it;
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for tis not free, if there be a worthiness in man:
for this not free, if there be a worthiness in man:
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And we cannot give grace her due, except we leave to her her power and her freeness:
And we cannot give grace her due, except we leave to her her power and her freeness:
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And therefore Pelagius our Countryman, at least a Welshman, that said grace was given secundum merita, according to works:
And Therefore Pelagius our Countryman, At least a Welshman, that said grace was given secundum Merita, according to works:
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And the Semi-Pelagians that followed him, that thought he went too high, and therefore would mend the matter with Facienti quod in se est, &c. God denies not grace to men that do what they can;
And the Semipelagians that followed him, that Thought he went too high, and Therefore would mend the matter with Facienti quod in se est, etc. God Denies not grace to men that do what they can;
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that to a man that doth what he can (though no such man (I think) is found in the world) that walks up to the utmost of his light, to him that doth the utmost of his power, God doth not deny grace in our times,
that to a man that does what he can (though no such man (I think) is found in the world) that walks up to the utmost of his Light, to him that does the utmost of his power, God does not deny grace in our times,
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when men have learned to spin a finer thred;
when men have learned to spin a finer thread;
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but to be as absolute fastened to the same doctrines as they were of old, they do assign the first reason of Gods giving grace to the honesty and probity of man (as they call it) these spin a finer thred one then another:
but to be as absolute fastened to the same doctrines as they were of old, they do assign the First reason of God's giving grace to the honesty and probity of man (as they call it) these spin a finer thread one then Another:
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But this I will say of them all, That which they give to man, they take off from God;
But this I will say of them all, That which they give to man, they take off from God;
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and so much as they give to mans worthiness or power, so much they derogate from the power and freeness of God;
and so much as they give to men worthiness or power, so much they derogate from the power and freeness of God;
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and do so much pull down grace, as they build man. And I think it to be a good rule, We must build man upon God, and not God upon man.
and do so much pull down grace, as they built man. And I think it to be a good Rule, We must built man upon God, and not God upon man.
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I confess that our Saviour here in my Text properly speaks of the power of man, not the worthiness and merit, which you may clear to your selves by the opposition, Except my Father draw him;
I confess that our Saviour Here in my Text properly speaks of the power of man, not the worthiness and merit, which you may clear to your selves by the opposition, Except my Father draw him;
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which signifies some kind of power:
which signifies Some kind of power:
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But I have spoken this little of distinction in derogation to the worthiness and merit of man, that I might not trouble you with it afterwards,
But I have spoken this little of distinction in derogation to the worthiness and merit of man, that I might not trouble you with it afterwards,
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and that I might shew you that mans merit is opposite to Gods free gift and free grace,
and that I might show you that men merit is opposite to God's free gift and free grace,
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and will no more stand together then mans power and Gods drawing.
and will no more stand together then men power and God's drawing.
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Thats an excellent Text for this purpose, Rom. 11. 35. NONLATINALPHABET, who hath first given to God? and it shall be given to him again reciprocally.
Thats an excellent Text for this purpose, Rom. 11. 35., who hath First given to God? and it shall be given to him again reciprocally.
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Thus much unto the point of merit, because that I quit, and come to that which my Text properly leads me to; viz.
Thus much unto the point of merit, Because that I quit, and come to that which my Text properly leads me to; viz.
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The power of man to self-conversion, or faith in Christ: And here there are three things that offer themselves for distinctness of method.
The power of man to self-conversion, or faith in christ: And Here there Are three things that offer themselves for distinctness of method.
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First, the subject unto whom this power is denied, is every man in the world, as he is considered abstractly in his corrupt natural estate, without the traction of God: No man.
First, the Subject unto whom this power is denied, is every man in the world, as he is considered abstractly in his corrupt natural estate, without the traction of God: No man.
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Secondly, that which is denied, is power and ability to bring himself to God: Not meerly will, or readiness of will, or forwardness, as if man were in fetters, or sick and crazy; but power he cannot;
Secondly, that which is denied, is power and ability to bring himself to God: Not merely will, or readiness of will, or forwardness, as if man were in fetters, or sick and crazy; but power he cannot;
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which is the most offensive denial that can be made to mans reason, as leaving to man no share in his own conversion,
which is the most offensive denial that can be made to men reason, as leaving to man no share in his own conversion,
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nor to God (as they dee•) any justice of commanding man to turn and believe.
nor to God (as they dee•) any Justice of commanding man to turn and believe.
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Thirdly, that unto which this power of man is denied, is the most absolutely necessary thing to his salvation, conversion;
Thirdly, that unto which this power of man is denied, is the most absolutely necessary thing to his salvation, conversion;
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and the most clearly easiest thing (as men think) which is believing in Christ,
and the most clearly Easiest thing (as men think) which is believing in christ,
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then which they suppose that nothing is more facile and easie;
then which they suppose that nothing is more facile and easy;
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you think it to be as easie for a man to believe, as for a sick man to cry out for a Physician,
you think it to be as easy for a man to believe, as for a sick man to cry out for a physician,
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or a hungry man to call for meat; whereas Christ saith, without coming to me you cannot live:
or a hungry man to call for meat; whereas christ Says, without coming to me you cannot live:
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For tis a work that requires the drawing of God, and such a work as is in no mans hand.
For this a work that requires the drawing of God, and such a work as is in no men hand.
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First, the subject, No man. If I open this point genuinely according to the Text, I must look back, ver. 41. where Christ silences the murmurers,
First, the Subject, No man. If I open this point genuinely according to the Text, I must look back, ver. 41. where christ silences the murmurers,
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and gives them a general reason, that reaches all them, and all men else, No man can. And then also it gives a comfortable cordial to them that do believe, that they may know that they are drawn of God,
and gives them a general reason, that reaches all them, and all men Else, No man can. And then also it gives a comfortable cordial to them that do believe, that they may know that they Are drawn of God,
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or else they should even be in the same condition with unbelievers:
or Else they should even be in the same condition with unbelievers:
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And you may observe it, that in Scripture the universal misery and impotency of mankind doth render the cordial and comfort more sweet to them that shall find that they have tasted that the Lord is gracious, 1 Pet. 2. 3. Or as I may give it by this comparison:
And you may observe it, that in Scripture the universal misery and impotency of mankind does render the cordial and Comfort more sweet to them that shall find that they have tasted that the Lord is gracious, 1 Pet. 2. 3. Or as I may give it by this comparison:
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When Aegypt is stricken throughout, in every house one dead, the deliverance of Israel was the more admirable, in whose houses there was not one stricken, but all free:
When Egypt is stricken throughout, in every house one dead, the deliverance of Israel was the more admirable, in whose houses there was not one stricken, but all free:
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So when you see the impotency of man, and man lying under it, and to find himself recovered and reduced by the power and free grace of God to Christ Jesus;
So when you see the impotency of man, and man lying under it, and to find himself recovered and reduced by the power and free grace of God to christ jesus;
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how should it serve to magnifie the power of the free grace of God! But somewhat more closer to speak to this point.
how should it serve to magnify the power of the free grace of God! But somewhat more closer to speak to this point.
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If Christ would have spoken tenderly of mans impotency to believe, he might have given these murmurers some other reason why they did not come to him; viz. their prejudices against him;
If christ would have spoken tenderly of men impotency to believe, he might have given these murmurers Some other reason why they did not come to him; viz. their prejudices against him;
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you know my Father and Mother, as you say, that I am of mean race and extract,
you know my Father and Mother, as you say, that I am of mean raze and extract,
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and thats the reason why you believe not; and so needed not to have said any thing of the universal impotency of man:
and thats the reason why you believe not; and so needed not to have said any thing of the universal impotency of man:
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But you see he makes a universal negative, NONLATINALPHABET, No man can. Therefore there is not such a tenderness unto mans power to believe, as some pretend.
But you see he makes a universal negative,, No man can. Therefore there is not such a tenderness unto men power to believe, as Some pretend.
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If Christ would have pretended tenderness of his Fathers credit (as our men do) that they assert not something in man, to emproud man;
If christ would have pretended tenderness of his Father's credit (as our men do) that they assert not something in man, to emproud man;
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but to lay the fault at mans door, and vindicate the justice and impartiality of God, that requires all men to believe;
but to lay the fault At men door, and vindicate the Justice and impartiality of God, that requires all men to believe;
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for he boldly and clearly lays the fault at mans door, and yet clearly gives the reason of mans unbelief too:
for he boldly and clearly lays the fault At men door, and yet clearly gives the reason of men unbelief too:
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Christ boldly and confidently denies to man, he cannot; No man can come to me except the Father draw him:
christ boldly and confidently Denies to man, he cannot; No man can come to me except the Father draw him:
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And more peremptorily, ver. 65. he saith the same thing; No man can come to me, except it were given him of my Father:
And more peremptorily, ver. 65. he Says the same thing; No man can come to me, except it were given him of my Father:
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And he saith it again, John 10. 26. You do not believe, because you are not of my sheep.
And he Says it again, John 10. 26. You do not believe, Because you Are not of my sheep.
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No, God hath not given you to me; you are not of my sheep by election, therefore you believe not:
No, God hath not given you to me; you Are not of my sheep by election, Therefore you believe not:
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So that Christ fears not any discredit that may redound to God, as if God could not answer your pleadings against him;
So that christ fears not any discredit that may redound to God, as if God could not answer your pleadings against him;
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for God can make good his justice and impartiality against all mans reason, but to shew a secret reason for the comfort of Gods elect, though others may stumble.
for God can make good his Justice and impartiality against all men reason, but to show a secret reason for the Comfort of God's elect, though Others may Stumble.
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And if it shall be, as it is, objected that it is God that gives the power indeed; but thats universal to all:
And if it shall be, as it is, objected that it is God that gives the power indeed; but thats universal to all:
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The act, the will, is put by man himself, who hath not power but of God.
The act, the will, is put by man himself, who hath not power but of God.
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This is the curiosity, this is the hinge of all: God gives a power or sufficiency to one man as well as another;
This is the curiosity, this is the hinge of all: God gives a power or sufficiency to one man as well as Another;
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but the will, the acting of this power, is by the will of man, and that little string they have to hold by:
but the will, the acting of this power, is by the will of man, and that little string they have to hold by:
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And truly I have this to answer against it.
And truly I have this to answer against it.
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Our Saviour in this place gives such a reason, as makes a difference between man and man;
Our Saviour in this place gives such a reason, as makes a difference between man and man;
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such a drawing, such a gift of faith, such an election of sheep, as makes a difference, and works the effect;
such a drawing, such a gift of faith, such an election of sheep, as makes a difference, and works the Effect;
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or else it made no difference between them that come, and them that come not; therefore its said, He works to will and to do:
or Else it made no difference between them that come, and them that come not; Therefore its said, He works to will and to do:
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giving saith to some, and not to others, is a differencing work; and if it be a differencing reason, there can be no universality in it;
giving Says to Some, and not to Others, is a differencing work; and if it be a differencing reason, there can be no universality in it;
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for things that make a difference, make no universality: Therefore he saith not only, you cannot believe, except this power be given;
for things that make a difference, make no universality: Therefore he Says not only, you cannot believe, except this power be given;
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but, NONLATINALPHABET, Joh. 10. 26. ye do not believe, because you are not of my sheep:
but,, John 10. 26. you do not believe, Because you Are not of my sheep:
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Shewing that this is a differencing thing he speaks of, and overthrows quite the universality of power that men assert.
Showing that this is a differencing thing he speaks of, and overthrows quite the universality of power that men assert.
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No man, whether he be NONLATINALPHABET or NONLATINALPHABET, Carnal man, or animal man;No man, whither he be or, Carnal man, or animal man;
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you shall find ground for such a distinction, 1 Cor. 2. 14. and in 1 Cor. 3. 3. But what do you mean, may some say, by carnal man? He is one that is forelaid with grosser lusts, that is, transported and carried away with byassing lusts, that walks after fleshly interests, or fleshly principles:
you shall find ground for such a distinction, 1 Cor. 2. 14. and in 1 Cor. 3. 3. But what do you mean, may Some say, by carnal man? He is one that is forelaid with grosser Lustiest, that is, transported and carried away with biasing Lustiest, that walks After fleshly interests, or fleshly principles:
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And what is the natural man then? He is one that hath what this corrupt nature can give, understanding and wisdom,
And what is the natural man then? He is one that hath what this corrupt nature can give, understanding and Wisdom,
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and is embelished with the highest parts of that Sphere: All that can possibly stand with corrupt nature, that cannot be charged with such lusts.
and is embellished with the highest parts of that Sphere: All that can possibly stand with corrupt nature, that cannot be charged with such Lustiest.
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Now of the natural man, and of the best of them too, its said he doth not, NONLATINALPHABET, receive, or learn (for it is the common word for learning) because he cannot NONLATINALPHABET, know the things of God, he cannot learn Christ;
Now of the natural man, and of the best of them too, its said he does not,, receive, or Learn (for it is the Common word for learning) Because he cannot, know the things of God, he cannot Learn christ;
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not the best man in the world, by an animal or natural light, can discern the things of God:
not the best man in the world, by an animal or natural Light, can discern the things of God:
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And the reason given is, because they are spiritually discerned: For in that place, NONLATINALPHABET and NONLATINALPHABET, the natural and spiritual man are distinguished;
And the reason given is, Because they Are spiritually discerned: For in that place, and, the natural and spiritual man Are distinguished;
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the spiritual man goes by the guidance of Gods Spirit; the natural man by the guidance and light of reason:
the spiritual man Goes by the guidance of God's Spirit; the natural man by the guidance and Light of reason:
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And (as I shall shew) no man by the meer light of natural reason and natural wisdom (I speak of a moral impotency) can believe in Christ,
And (as I shall show) no man by the mere Light of natural reason and natural Wisdom (I speak of a moral impotency) can believe in christ,
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and receive him as a Saviour and a Lord; which, if you consider the opposition of the words, you will easily grant.
and receive him as a Saviour and a Lord; which, if you Consider the opposition of the words, you will Easily grant.
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The second thing is, No man can: That is, no man can convert or come in to Christ;
The second thing is, No man can: That is, no man can convert or come in to christ;
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such is the NONLATINALPHABET, or impotency of natural man:
such is the, or impotency of natural man:
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And this the Apostle would convince all the world of, before he treats of the point of justification by faith:
And this the Apostle would convince all the world of, before he treats of the point of justification by faith:
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His method is admirable in the Epistle to the Romans; till he had convinc'd Jew and Gentil, every man in the whole world to be guilty before God, he saith, Rom. 3. 9. that every mouth may be stopped;
His method is admirable in the Epistle to the Romans; till he had convinced Jew and Gentle, every man in the Whole world to be guilty before God, he Says, Rom. 3. 9. that every Mouth may be stopped;
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and all the world be NONLATINALPHABET, ver. 19. obnoxious to God; that is, liable to the judgement of God;
and all the world be, ver. 19. obnoxious to God; that is, liable to the judgement of God;
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brings man into a lost estate, and then preaches salvation to him.
brings man into a lost estate, and then Preaches salvation to him.
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And the reasons of this impotency of man may be taken, if you consider man what he is,
And the Reasons of this impotency of man may be taken, if you Consider man what he is,
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and Conversion what it is, and the Gospel-reasons that it gives, and what is this faith and coming unto Christ, that is denied to man:
and Conversion what it is, and the Gospel-reasons that it gives, and what is this faith and coming unto christ, that is denied to man:
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For I will not give four reasons, but four heads of reasons that may be given of these points.
For I will not give four Reasons, but four Heads of Reasons that may be given of these points.
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First, Consider man in his natural estate, and look on him two wayes, Privatively, or Positively:
First, Consider man in his natural estate, and look on him two ways, Privatively, or Positively:
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Privatively, as under the privation of that rectitude which he was created in; and so is called darkness, and not light;
Privatively, as under the privation of that rectitude which he was created in; and so is called darkness, and not Light;
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said to be dead in trespasses and sins, not alive; for darkness and death are both privations.
said to be dead in Trespasses and Sins, not alive; for darkness and death Are both privations.
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Oh miserable man that is without light and without life!
O miserable man that is without Light and without life!
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Now that it may be judged you are without and deprived of these, there is no better argument to prove it,
Now that it may be judged you Are without and deprived of these, there is no better argument to prove it,
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then by that whereinto we are redintegrate by Christ; this proves your lapse, your loss, your ruine;
then by that whereinto we Are redintegrate by christ; this Proves your lapse, your loss, your ruin;
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for by that which is restored unto you, you may know what loss you were at before,
for by that which is restored unto you, you may know what loss you were At before,
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but so as (which is worthy observation) at the first the Image of God was planted in man by creation;
but so as (which is worthy observation) At the First the Image of God was planted in man by creation;
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for God created man after his own image:
for God created man After his own image:
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The first man did not work the image of God in himself, but it was planted in him by that creation by which he was made a man:
The First man did not work the image of God in himself, but it was planted in him by that creation by which he was made a man:
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So this conversion comes not by any work of man; this new Image of God is replanted by a second creation:
So this conversion comes not by any work of man; this new Image of God is replanted by a second creation:
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And therefore its said in Ephes. 4. 24. The new man is created after God in righteousness and holiness.
And Therefore its said in Ephesians 4. 24. The new man is created After God in righteousness and holiness.
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This I speak, to shew that this flower needs not a watering only, but a new plantation in our Garden;
This I speak, to show that this flower needs not a watering only, but a new plantation in our Garden;
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that I might bring you to pray, and give God no rest, till you find this work wrought in you. Secondly, Consider man Positively;
that I might bring you to pray, and give God no rest, till you find this work wrought in you. Secondly, Consider man Positively;
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and in him you shall find a world of lusts that byass him another way; Lusts that fight against your conversion;
and in him you shall find a world of Lustiest that bias him Another Way; Lustiest that fight against your conversion;
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lusts that fight both against God and your souls;
Lustiest that fight both against God and your Souls;
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so that no man can any more move and free himself from this lapsed state wherein he is,
so that no man can any more move and free himself from this lapsed state wherein he is,
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then a bondman can free himself from his Master: Thats a Scripture-comparison; for there is not one lust you are under but you serve;
then a bondman can free himself from his Master: Thats a Scripture-comparison; for there is not one lust you Are under but you serve;
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Serving divers lusts and pleasures, Tit. 3. 3. one haling this way, and another pulling that way;Serving diverse Lustiest and pleasures, Tit. 3. 3. one haling this Way, and Another pulling that Way;
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and under the name of this bondage doth the Scripture often set forth mans impotent and indeed obstinate condition, being as that servant in the Law, that said, I like my Master, and will not go out free.
and under the name of this bondage does the Scripture often Set forth men impotent and indeed obstinate condition, being as that servant in the Law, that said, I like my Master, and will not go out free.
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I will be a servant for ever. There are many that say, I will not leave my covetousness, I like my sin;I will be a servant for ever. There Are many that say, I will not leave my covetousness, I like my since;
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bore my ear for perpetual servitude, let sin be my Master for evermore.
boar my ear for perpetual servitude, let since be my Master for evermore.
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Thus you see man is not only under privation, but under the power of positive lusts.
Thus you see man is not only under privation, but under the power of positive Lustiest.
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694
Secondly, From the work of Conversion it self, that gives us very good reason; no Philosophy in the world will deny this to be reason.
Secondly, From the work of Conversion it self, that gives us very good reason; no Philosophy in the world will deny this to be reason.
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695
First, this conversion to God is not wrought as habits that are generated, produced, and begotten in man by acts,
First, this conversion to God is not wrought as habits that Are generated, produced, and begotten in man by acts,
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as a man writes often before he learns to write; that is a moral way: But this grace is planted in man first as potentia naturalis, it produceth the acts, and must first be:
as a man writes often before he learns to write; that is a moral Way: But this grace is planted in man First as potentia Naturalis, it Produceth the acts, and must First be:
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697
The eye is a natural power 〈 ◊ 〉 a habit:
The eye is a natural power 〈 ◊ 〉 a habit:
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698
I do not by seeing learn to see, as I do by writing learn to write;
I do not by seeing Learn to see, as I do by writing Learn to write;
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but first I must have sight in my eye, before I can make any act produce any fruit:
but First I must have sighed in my eye, before I can make any act produce any fruit:
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700
Grace is like sight in the eye, we do not get grace by the several acts by us performed,
Grace is like sighed in the eye, we do not get grace by the several acts by us performed,
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701
but first God plants it in our souls, and then, as with the eye, we see:
but First God plants it in our Souls, and then, as with the eye, we see:
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702
Our Saviour Christ gives me the form of this reason; First make the tree good, and then the fruit will be good:
Our Saviour christ gives me the from of this reason; First make the tree good, and then the fruit will be good:
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703
This must first be, a man must first be endued with a divine and saving principle;
This must First be, a man must First be endued with a divine and Saving principle;
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there must be a new man, a new self, a new creature, before there can be any new acts.
there must be a new man, a new self, a new creature, before there can be any new acts.
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705
How often have I told you, that before this great work of God that plants a principle in me,
How often have I told you, that before this great work of God that plants a principle in me,
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706
before this be wrought, nothing at all can be expected from me! Now Conversion is such a thing as this, it makes the tree good;
before this be wrought, nothing At all can be expected from me! Now Conversion is such a thing as this, it makes the tree good;
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707
and that cannot be by mans power, because Conversion makes a new self in man. I say it is impossible to reason and nature that this should be;
and that cannot be by men power, Because Conversion makes a new self in man. I say it is impossible to reason and nature that this should be;
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708
he that cannot do a good act, can much less make himself a good tree:
he that cannot do a good act, can much less make himself a good tree:
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709
Who ever heard of a thing in the world making it self? Is any thing both a creature and a Creator? I think there is no such thing in the world;
Who ever herd of a thing in the world making it self? Is any thing both a creature and a Creator? I think there is no such thing in the world;
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710
for if there were, it would be something above a miracle: A dead man raising himself;
for if there were, it would be something above a miracle: A dead man raising himself;
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711
its miracle great enough if another hand do it; I say tis above a miracle, and impossible in reason:
its miracle great enough if Another hand do it; I say this above a miracle, and impossible in reason:
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712
And truly if this Scripture-truth were brought to the ponderation of reason, reason it self would not refragate and oppose the thing. And secondly,
And truly if this Scripture truth were brought to the ponderation of reason, reason it self would not refragate and oppose the thing. And secondly,
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713
Conversion is a work supernatural, and brings forth supernatural grace, as to believe in Christ Jesus the Lord,
Conversion is a work supernatural, and brings forth supernatural grace, as to believe in christ jesus the Lord,
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714
and to love God above self:
and to love God above self:
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715
For that which is said in Scripture, in the Law, Thou shalt love the Lord thy God with all thy heart,
For that which is said in Scripture, in the Law, Thou shalt love the Lord thy God with all thy heart,
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716
and all thy mind, and thy neighbour as thy self: and all thy mind, and thy neighbour as thy self:
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717
If thy neighbour be to be loved as thy self, then that which went before, is the loving God above self:
If thy neighbour be to be loved as thy self, then that which went before, is the loving God above self:
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718
And if this be true (as it is) that God is to be loved above self, its an impossibility, till there be a principle put into the mind and heart whereby to do it;
And if this be true (as it is) that God is to be loved above self, its an impossibility, till there be a principle put into the mind and heart whereby to do it;
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for self cannot work above self; nothing can act above its sphere of activity;
for self cannot work above self; nothing can act above its sphere of activity;
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720
my reason is (as the Schoolmen observe) if a thing act and bring forth any thing without it self, there would be some effect without a cause,
my reason is (as the Schoolmen observe) if a thing act and bring forth any thing without it self, there would be Some Effect without a cause,
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and the cause cannot reach it; which is clearly in reason impossible, and a contradiction: Darkness indeed was, and light was called out it:
and the cause cannot reach it; which is clearly in reason impossible, and a contradiction: Darkness indeed was, and Light was called out it:
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722
God commanded light to shine out of darkness in our new creation, 2 Cor. 4. 6. but that darkness should produce light, I say that light is without a cause;
God commanded Light to shine out of darkness in our new creation, 2 Cor. 4. 6. but that darkness should produce Light, I say that Light is without a cause;
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for there is no causality in darkness;
for there is no causality in darkness;
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and to make an effect without a cause, is a thing contrary to nature and reason,
and to make an Effect without a cause, is a thing contrary to nature and reason,
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725
and therefore there must be a power to command it out, otherwise you put nature to work above it self.
and Therefore there must be a power to command it out, otherwise you put nature to work above it self.
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726
Thirdly, If you consider the Gospel-reasons, which that most of all insists on; and these are the simplest, they have no Philosophy in them:
Thirdly, If you Consider the Gospel-reasons, which that most of all insists on; and these Are the simplest, they have no Philosophy in them:
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727
Why no man hath power to convert himself, there are two reasons the Gospel gives, and there are no more that I can give in this point:
Why no man hath power to convert himself, there Are two Reasons the Gospel gives, and there Are no more that I can give in this point:
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728
I am sure Bellarmine acknowledges it. First, it layes in caution against boasting, and takes that for reason enough.
I am sure Bellarmine acknowledges it. First, it lays in caution against boasting, and Takes that for reason enough.
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729
Why not? If man were able to believe and convert himself, then there is foundation laid for boasting and pride, that man reflecting on himself, might say, I believed;
Why not? If man were able to believe and convert himself, then there is Foundation laid for boasting and pride, that man reflecting on himself, might say, I believed;
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730
and for that reason the Apostle doth deny in Ephes. 2. 9. Salvation (saith he) is by grace, not of works, lest any man should boast:
and for that reason the Apostle does deny in Ephesians 2. 9. Salvation (Says he) is by grace, not of works, lest any man should boast:
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731
not so, lest that should be:
not so, lest that should be:
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Its contrary to the scope of the Gospel, and also to the Gospel-design, that is to unhinge the power of man,
Its contrary to the scope of the Gospel, and also to the Gospel design, that is to unhinge the power of man,
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and to draw all the water to Gods own mill, the free grace of God.
and to draw all the water to God's own mill, the free grace of God.
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And oh that we were in love with this free grace of God! that whereby when we were involved in sin, we were brought out.
And o that we were in love with this free grace of God! that whereby when we were involved in since, we were brought out.
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735
The second Reason the Gospel gives, and it needs no more, is, it gives all the honour to Gods grace throughout, assigning all the difference of one man from another, to that fountain:
The second Reason the Gospel gives, and it needs no more, is, it gives all the honour to God's grace throughout, assigning all the difference of one man from Another, to that fountain:
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If a man converts himself, then he differences himself from another man;
If a man converts himself, then he differences himself from Another man;
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but the Scripture assigns all the difference to grace, 1 Cor. 4. 7. Who made thee to differ from another? and what hast thou that thou hast not received? Well then it cannot be,
but the Scripture assigns all the difference to grace, 1 Cor. 4. 7. Who made thee to differ from Another? and what hast thou that thou hast not received? Well then it cannot be,
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and must not be said, that man hath power of himself to believe, or to determine of himself to convert and turn to God.
and must not be said, that man hath power of himself to believe, or to determine of himself to convert and turn to God.
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But that Text, Who made thee to differ? is meant of Christians, differencing one from another in graces and gifts.
But that Text, Who made thee to differ? is meant of Christians, differencing one from Another in graces and Gifts.
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I answer, God that makes one Christian differ from another in graces and gifts, sure he also makes a Christian differ from an Infidel, from a man in unbelief and unregeneracy.
I answer, God that makes one Christian differ from Another in graces and Gifts, sure he also makes a Christian differ from an Infidel, from a man in unbelief and unregeneracy.
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So I have shewn from three Heads the impossibility of mans making himself to differ from another.
So I have shown from three Heads the impossibility of men making himself to differ from Another.
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HAving thus far in general spoken of mans impotency to his own conversion:
HAving thus Far in general spoken of men impotency to his own conversion:
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And that being something general, I now come to speak of that particular in the Text, which our Saviour names,
And that being something general, I now come to speak of that particular in the Text, which our Saviour names,
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and that is the Adunamy or inability of man to come unto Christ: No man can come to me:
and that is the Adunamy or inability of man to come unto christ: No man can come to me:
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that is, no man can believe in me, or no man can give himself up to me;
that is, no man can believe in me, or no man can give himself up to me;
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for so it is explained in ver. 35. foregoing, where coming to Christ, and believing in Christ, are equivalent and of one sense.
for so it is explained in ver. 35. foregoing, where coming to christ, and believing in christ, Are equivalent and of one sense.
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The Proposition I shall speak to, is;
The Proposition I shall speak to, is;
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No man of himself can come unto, or believe in Christ, without a divine power enabling and perswading him thereunto:
No man of himself can come unto, or believe in christ, without a divine power enabling and persuading him thereunto:
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No man of himself, thats a Scripture-expression, in Ephes. 2. 8. Not of our selves. No man of himself, or by his own power, can come unto Christ. No man of himself, thats a Scripture expression, in Ephesians 2. 8. Not of our selves. No man of himself, or by his own power, can come unto christ.
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750
In this verse it is said, No man can: In the next verse its said, Every man that hath heard and learnt of the Father, comes to me;
In this verse it is said, No man can: In the next verse its said, Every man that hath herd and learned of the Father, comes to me;
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which two places, if compared together, shew, that no man of himself can, but every man that is enabled by the power of a divine traction,
which two places, if compared together, show, that no man of himself can, but every man that is enabled by the power of a divine traction,
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and the inward teaching of God, who so teacheth the heart of man, as thereby to draw and perswade it to receive and believe in Christ, doth indeed believe in him unto salvation:
and the inward teaching of God, who so Teaches the heart of man, as thereby to draw and persuade it to receive and believe in christ, does indeed believe in him unto salvation:
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For the teaching and drawing of God are made both one; and every one that is so taught, every one that is thus drawn, doth believe;
For the teaching and drawing of God Are made both one; and every one that is so taught, every one that is thus drawn, does believe;
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and no man without it doth believe in Christ unto salvation:
and no man without it does believe in christ unto salvation:
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For the faith here meant is saving faith, and so expounded, ver. 47. He that believeth on me, hath eternal life.
For the faith Here meant is Saving faith, and so expounded, ver. 47. He that Believeth on me, hath Eternal life.
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756
The impotency and disability which our Saviour speaks of in the Text, so far as I understand, is a moral impotency,
The impotency and disability which our Saviour speaks of in the Text, so Far as I understand, is a moral impotency,
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and this lies much of it in the will of man:
and this lies much of it in the will of man:
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An indisposition to, and dislike of Christ, to the acceptance of whom, and against the acceptance of him, the heart of man is possest with prejudice,
an indisposition to, and dislike of christ, to the acceptance of whom, and against the acceptance of him, the heart of man is possessed with prejudice,
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and forestalled by lusts, forbidden and hindred by self-righteousness of his own; which he maintains all he can.
and forestalled by Lustiest, forbidden and hindered by self-righteousness of his own; which he maintains all he can.
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If the handling of this point may lead you further into your own hearts;
If the handling of this point may led you further into your own hearts;
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to see the guile that lies in them, and the sinful impotency that is in you, it will be pains well spent.
to see the guile that lies in them, and the sinful impotency that is in you, it will be pains well spent.
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For the handling whereof, this inability of man to receive Christ unto salvation, may be distinguisht into these two.
For the handling whereof, this inability of man to receive christ unto salvation, may be distinguished into these two.
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First, a judicial disability of some men. Secondly, a natural disability of all men.
First, a judicial disability of Some men. Secondly, a natural disability of all men.
ord, dt j n1 pp-f d n2. ord, dt j n1 pp-f d n2.
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The first of these is, when in the just judgement of God a man is insensibly (I mean to his own sense) secretly and spiritually smitten with unbelief, with a mind that is alienated from Christ,
The First of these is, when in the just judgement of God a man is insensibly (I mean to his own sense) secretly and spiritually smitten with unbelief, with a mind that is alienated from christ,
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as Phara•h was insensibly smitten with hardness of heart: And of these its spoken in John 12. 39, 40. Therefore they could not believe,
as Phara•h was insensibly smitten with hardness of heart: And of these its spoken in John 12. 39, 40. Therefore they could not believe,
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because he hath blinded their eyes, and hardened their heares, least they should see, and understand,
Because he hath blinded their eyes, and hardened their hears, lest they should see, and understand,
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and be converted, that I should heal them. and be converted, that I should heal them.
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This is a dreadful condition of men that are judicially hardened in their unbelief, under impotency and disability with which they are smitten.
This is a dreadful condition of men that Are judicially hardened in their unbelief, under impotency and disability with which they Are smitten.
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And who are they, aud what is their sin? may some say.
And who Are they, and what is their since? may Some say.
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The people smitten with this, are those that have had the light of the Gospel shining among them,
The people smitten with this, Are those that have had the Light of the Gospel shining among them,
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and have been allured by the offers of grace and Christ, to turn unto, and come to him;
and have been allured by the offers of grace and christ, to turn unto, and come to him;
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but they have neglected and despised the offers that have been made, and preferred the pursuit of their own lusts and interests,
but they have neglected and despised the offers that have been made, and preferred the pursuit of their own Lustiest and interests,
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before the entertainment of Christ Jesus; these are the people. The character is the character of us;
before the entertainment of christ jesus; these Are the people. The character is the character of us;
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it was then of the Jewes (for they are properly meant in this Text) whom God followed by his Word and the Ministry thereof from time to time;
it was then of the Jews (for they Are properly meant in this Text) whom God followed by his Word and the Ministry thereof from time to time;
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but they preferred their lusts before the teachings of God:
but they preferred their Lustiest before the teachings of God:
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They believed not, because they could not, Joh. 12. 37. and they could not, because God had smitten them;They believed not, Because they could not, John 12. 37. and they could not, Because God had smitten them;
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and he smote them, because they did not like to retain the knowledge of God in their minds,
and he smote them, Because they did not like to retain the knowledge of God in their minds,
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as it is said of the Heathen in Rom. 1. And so when the offers of Christ are unpleasing,
as it is said of the Heathen in Rom. 1. And so when the offers of christ Are unpleasing,
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and you prefer to keep acquaintance with your lusts, then to receive him and the knowledge of God,
and you prefer to keep acquaintance with your Lustiest, then to receive him and the knowledge of God,
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then he smites you, that when you would, you shall not believe; as these Jewes, that had seen so many Miracles, yet could not believe.
then he smites you, that when you would, you shall not believe; as these Jews, that had seen so many Miracles, yet could not believe.
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And let it sit sadly upon your hearts, that you that have received the light of the Gospel with such contempt, that have had so many offers of grace,
And let it fit sadly upon your hearts, that you that have received the Light of the Gospel with such contempt, that have had so many offers of grace,
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and such long space of time of hearing and receiving the knowledge of Christ, that you be not sealed up under a poenal unbelief,
and such long Molle of time of hearing and receiving the knowledge of christ, that you be not sealed up under a penal unbelief,
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even then when you think your selves to be believers;
even then when you think your selves to be believers;
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that whereas it may be said of you in the dayes of your prosperity, as it is in John 5. 40. You will not come to me that you may have life, it so fall not out one day with you,
that whereas it may be said of you in the days of your Prosperity, as it is in John 5. 40. You will not come to me that you may have life, it so fallen not out one day with you,
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when you cry to believe, that you shall not be able:
when you cry to believe, that you shall not be able:
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For many shall seek to enter (saith our Saviour) and shall not be able. For many shall seek to enter (Says our Saviour) and shall not be able.
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This point is hard of digestion to you; but take heed you be not found in the number of them:
This point is hard of digestion to you; but take heed you be not found in the number of them:
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But this not the unbelief in the Text. Secondly, there is a disability of all:
But this not the unbelief in the Text. Secondly, there is a disability of all:
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For no man can come to me, &c. And this the reason of man stumbles at almost above any point, that God, in making a Covenant with man of life and salvation, should lay the condition of the Covenant upon an impossibility, which is mans coming to Christ:
For no man can come to me, etc. And this the reason of man stumbles At almost above any point, that God, in making a Covenant with man of life and salvation, should lay the condition of the Covenant upon an impossibility, which is men coming to christ:
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For the condition of salvation being laid upon mans coming to Christ, and man being impotent unto it, it both defeats the benefits of the Covenant, and puts into the mouth of man an excuse whereby he may excuse himself for his not believing,
For the condition of salvation being laid upon men coming to christ, and man being impotent unto it, it both defeats the benefits of the Covenant, and puts into the Mouth of man an excuse whereby he may excuse himself for his not believing,
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as not being able to perform impossible things, nor indeed bound unto them, as the Rule saith, Nemo tenetur ad impossibilia. Therefore this lets man loose unto an excuse that our Saviour should deliver these words, No man can; and seems to lay the blame upon God, that layes the conditiou of the covenant of life, upon that which cannot be by man performed: But truly
as not being able to perform impossible things, nor indeed bound unto them, as the Rule Says, Nemo tenetur ad impossibilia. Therefore this lets man lose unto an excuse that our Saviour should deliver these words, No man can; and seems to lay the blame upon God, that lays the Condition of the Covenant of life, upon that which cannot be by man performed: But truly
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Mans reason errs in the objection that it makes, as well as in the apprehension that it hath of spiritual and divine things;
men reason errs in the objection that it makes, as well as in the apprehension that it hath of spiritual and divine things;
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for a thing may be secundum quid, or respectively impossible, that is not simply so: Its not simply impossible to rise from the dead, for then it could never be;
for a thing may be secundum quid, or respectively impossible, that is not simply so: Its not simply impossible to rise from the dead, for then it could never be;
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but its impossible for a dead man to raise himself: So to believe in Christ, its not impossible through grace & the divine traction;
but its impossible for a dead man to raise himself: So to believe in christ, its not impossible through grace & the divine traction;
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but to a man as he is in himself and in sin, it is impossible: Faith in Christ is not an impossible act;
but to a man as he is in himself and in since, it is impossible: Faith in christ is not an impossible act;
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but it is not possible by mans own power;
but it is not possible by men own power;
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and therefore if Reason quarrel at God for laying the conditions of the Covenant of life upon impossibilities,
and Therefore if Reason quarrel At God for laying the conditions of the Covenant of life upon impossibilities,
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for not laying the condition of the Covenant in mans own power, yet that Reason is without reason in it;
for not laying the condition of the Covenant in men own power, yet that Reason is without reason in it;
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for the condition was once in mans power;
for the condition was once in men power;
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and the forfeiture of the Covenant, the event may teach us to bless God that it is so no more, that the condition of the Covenant lies no more in the power of man to forfeit it,
and the forfeiture of the Covenant, the event may teach us to bless God that it is so no more, that the condition of the Covenant lies no more in the power of man to forfeit it,
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or in man only to accomplish it:
or in man only to accomplish it:
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God hath given (I do believe) and doth give so much power unto man,
God hath given (I do believe) and does give so much power unto man,
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as may justifie his commanding man, and condemning, in case they do not observe his commands;
as may justify his commanding man, and condemning, in case they do not observe his commands;
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there is so much power given as may justifie God in both;
there is so much power given as may justify God in both;
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and so much knowledge as God doth give to any man in the world, so much knowledge as any man hath,
and so much knowledge as God does give to any man in the world, so much knowledge as any man hath,
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or might have, so much he is NONLATINALPHABET, without excuse: I think thats a Principle and Maxime that will go far in all Divinity:
or might have, so much he is, without excuse: I think thats a Principle and Maxim that will go Far in all Divinity:
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So much power as you have, so much your excuse is taken from you; so much you may believe, and therefore are left inexcusable;
So much power as you have, so much your excuse is taken from you; so much you may believe, and Therefore Are left inexcusable;
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even those that have knowledge of God but by the light of Nature, so much as they did know him, are without excuse.
even those that have knowledge of God but by the Light of Nature, so much as they did know him, Are without excuse.
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But certainly (as its said) the purpose of Gods election stands not by our works,
But Certainly (as its said) the purpose of God's election Stands not by our works,
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but ex vocante, of him that calleth, Rom. 9. 11. so is his Covenant made good, not by mans putting the condition, but Gods giving of it;
but ex vocante, of him that calls, Rom. 9. 11. so is his Covenant made good, not by men putting the condition, but God's giving of it;
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else the covenant that he hath made with us, should be a covenant of works or merits,
Else the Covenant that he hath made with us, should be a Covenant of works or merits,
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and not of grace, if it did not stand upon Gods performance as it doth:
and not of grace, if it did not stand upon God's performance as it does:
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And therefore its not laid upon an an impossible condition, but a condition performed and made good by God himself:
And Therefore its not laid upon an an impossible condition, but a condition performed and made good by God himself:
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I will put my law into their hearts, and I will write it in their minds, I will put my law into their hearts, and I will write it in their minds,
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and they shall all know me: and they shall all know me:
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that is, shall believe in, and love me, and accept me for their God, as the tenour of the covenant runs, Heb. 8. 10. And the very reason why this covenant of life should not be defeated, frustrated, and made void;
that is, shall believe in, and love me, and accept me for their God, as the tenor of the Covenant runs, Hebrew 8. 10. And the very reason why this Covenant of life should not be defeated, frustrated, and made void;
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therefore its not committed to your power, but reserved to the hands of the grace of God to make it good, Rom. 4. 16. Therefore it is of faith, that it might be of grace, to the end that the Covenant might be sure to all the seed;
Therefore its not committed to your power, but reserved to the hands of the grace of God to make it good, Rom. 4. 16. Therefore it is of faith, that it might be of grace, to the end that the Covenant might be sure to all the seed;
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otherwise it had been as unsure as the Covenant that he made with Adam, or as that which he made with Israel, that God said was broken, Heb. 8. 9. For in every Covenant, that with Adam, the promise was sure enough to the condition;
otherwise it had been as unsure as the Covenant that he made with Adam, or as that which he made with Israel, that God said was broken, Hebrew 8. 9. For in every Covenant, that with Adam, the promise was sure enough to the condition;
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life was sure enough to the condition, Do this; if that condition had been performed, it had been a sure covenant, none surer.
life was sure enough to the condition, Do this; if that condition had been performed, it had been a sure Covenant, none Surer.
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What failed then? the condition failed 〈 ◊ 〉, because it leaned on man; and for that reason only it failed;
What failed then? the condition failed 〈 ◊ 〉, Because it leaned on man; and for that reason only it failed;
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and therefore the covenant was not sure;
and Therefore the Covenant was not sure;
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and this I have spoken all along to answer that objection, that the covenant might be sure, the condition doth not rest barely on the power of man:
and this I have spoken all along to answer that objection, that the Covenant might be sure, the condition does not rest barely on the power of man:
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But God performs the condition of the covenant that he makes with his people;
But God performs the condition of the Covenant that he makes with his people;
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and (I think) he that gives the object of faith, gives also the act of faith:
and (I think) he that gives the Object of faith, gives also the act of faith:
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He that gave the serpent on the pole, gives also the eye to look upon it, that so Christ the object of your faith,
He that gave the serpent on the pole, gives also the eye to look upon it, that so christ the Object of your faith,
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and faith that you might believe in him, might be the gift of God:
and faith that you might believe in him, might be the gift of God:
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For what avails Christ set forth to a people, and no faith to lay hold on him? Of what avail is the setting forth of an object, where there is no eye to see it? Grace, I believe, saving grace (though I confess it is not so resented by many learned men) comes from the purchase and merit of Christ,
For what avails christ Set forth to a people, and no faith to lay hold on him? Of what avail is the setting forth of an Object, where there is no eye to see it? Grace, I believe, Saving grace (though I confess it is not so resented by many learned men) comes from the purchase and merit of christ,
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as well as benefits of pardon:
as well as benefits of pardon:
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The conditions and graces of the covenant come from the merit of Christ also, without which there is no pardon;
The conditions and graces of the Covenant come from the merit of christ also, without which there is no pardon;
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since Christ is called, Heb. 7. 12. the surety of a better Covenant, an undertaker of the best Covenant.
since christ is called, Hebrew 7. 12. the surety of a better Covenant, an undertaker of the best Covenant.
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Now all the question of the Text will be whose surety is Christ:
Now all the question of the Text will be whose surety is christ:
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Is he Gods surety that makes it, or mans surety with whom it is made? Gods surety (saith a learned man of latter times) God and mans (sure) I think;
Is he God's surety that makes it, or men surety with whom it is made? God's surety (Says a learned man of latter times) God and men (sure) I think;
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mans surety he is by giving satisfaction to the justice of God for the sins of man; men surety he is by giving satisfaction to the Justice of God for the Sins of man;
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Gods surety he is by sending forth his Spirit to certifie and seal us: Or thus, he is surety for God, that he will pardon us;
God's surety he is by sending forth his Spirit to certify and seal us: Or thus, he is surety for God, that he will pardon us;
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and sponsor or undertaker for us, that we shall know God, and believe in Christ, and receive him for a Saviour;
and sponsor or undertaker for us, that we shall know God, and believe in christ, and receive him for a Saviour;
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therefore also called a Mediator of the same Covenant: Now a Mediator is is not of one, but of two parts;
Therefore also called a Mediator of the same Covenant: Now a Mediator is is not of one, but of two parts;
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in Zach. 13. 9. I will say You are my people; they shall say The Lord is my God.
in Zach 13. 9. I will say You Are my people; they shall say The Lord is my God.
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If Christ then be the surety of the Covenant, Gods surety and ours, for God and for us, it will follow that Christ undertakes for us,
If christ then be the surety of the Covenant, God's surety and ours, for God and for us, it will follow that christ undertakes for us,
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and that we have grace, our believing, our faith, from his merit and his purchase. Well then
and that we have grace, our believing, our faith, from his merit and his purchase. Well then
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First, I say, all men are naturally unable to believe in Christ, or to come unto him;
First, I say, all men Are naturally unable to believe in christ, or to come unto him;
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for though he be a fountain opened, that was once a fountain sealed comparatively, Zach. 13. 1. In that day a fountain shall be opened for sin and for uncleanness:
for though he be a fountain opened, that was once a fountain sealed comparatively, Zach 13. 1. In that day a fountain shall be opened for since and for uncleanness:
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(speaking in the dialect of the Jewes ) that is, as in the Law there were sins and uncleanness;
(speaking in the dialect of the Jews) that is, as in the Law there were Sins and uncleanness;
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sin to be purged by blood, and uncleanness to be purified by water; and there were expiations of sin, and purgations of uncleanness represented in several Types:
since to be purged by blood, and uncleanness to be purified by water; and there were expiations of since, and purgations of uncleanness represented in several Types:
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So the Prophet shews that Christ shall answer them all; 〈 ◊ 〉 Christ all these Types;
So the Prophet shows that christ shall answer them all; 〈 ◊ 〉 christ all these Types;
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yet though he be a fountain opened, as the impotent man said, I have none to put me in, Ioh. 5. 7. I lie lame and decrepid at the pool-side,
yet though he be a fountain opened, as the impotent man said, I have none to put me in, John 5. 7. I lie lame and decrepit At the pool-side,
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and when the water is moved, have none to put me in:
and when the water is moved, have none to put me in:
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So it may be said in this point, there is a fountain opened in Christ Jesus for sin and uncleanness;
So it may be said in this point, there is a fountain opened in christ jesus for since and uncleanness;
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but none is able to come to it without a supernatural help, and a divine hand go along with him.
but none is able to come to it without a supernatural help, and a divine hand go along with him.
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The Gospel-preaching opens this fountain to you;
The Gospel preaching Opens this fountain to you;
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and this grace Pelagius rested upon, and held that the grace of God was the preaching of the Word,
and this grace Pelagius rested upon, and held that the grace of God was the preaching of the Word,
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and opening the fountain to men:
and opening the fountain to men:
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For Orthodoxis verbis non abstinuit. He (as other Erronists that live in our times) did not abstain from Orthodox words:
For Orthodoxies verbis non Abstinuit. He (as other Erronists that live in our times) did not abstain from Orthodox words:
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But what said Austin to them? Nolumus istam gratiam, we rest not upon that grace meerly of having the Gospel preached,
But what said Austin to them? Nolumus istam gratiam, we rest not upon that grace merely of having the Gospel preached,
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and the Fountain declared to be opened unto us;
and the Fountain declared to be opened unto us;
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but there must be a divine hand to enable the will of man to come to this pool when it is moved.
but there must be a divine hand to enable the will of man to come to this pool when it is moved.
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Of any Text in Scripture this is most clear to prove the miserable impotency of sinful man to this point of salvation;
Of any Text in Scripture this is most clear to prove the miserable impotency of sinful man to this point of salvation;
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he cannot comply with this of himself. No man can, &c.
he cannot comply with this of himself. No man can, etc.
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And if this do not suffice, we will argue the point a little further, Isa. 53. 1. Who hath believed our report? and to whom is the arme of the Lord revealed? Here is Isaiah the Prophets report;
And if this do not suffice, we will argue the point a little further, Isaiah 53. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? Here is Isaiah the prophets report;
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but there is an arm must be revealed, both which must go together;
but there is an arm must be revealed, both which must go together;
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the report revealed by the Ministry, and the arm of the Lord revealed, must go together;
the report revealed by the Ministry, and the arm of the Lord revealed, must go together;
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for else, though they saw so many miracles (the means of believing) yet they believed not, saith our Saviour, quoting this Text, John 12. 39. And whereas every one taught and drawn of God doth come,
for Else, though they saw so many Miracles (the means of believing) yet they believed not, Says our Saviour, quoting this Text, John 12. 39. And whereas every one taught and drawn of God does come,
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and no man can come except so drawn, it manifestly proves, that as the coming is mans act,
and no man can come except so drawn, it manifestly Proves, that as the coming is men act,
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and the free act of man (for I think man is never more willing then when he is convinc'd indeed,
and the free act of man (for I think man is never more willing then when he is convinced indeed,
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and enabled to come to Christ) yet the drawing is Gods power; that must first be;
and enabled to come to christ) yet the drawing is God's power; that must First be;
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and the drawing of God, that is first in time; for man doth not come that he may be drawn;
and the drawing of God, that is First in time; for man does not come that he may be drawn;
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but because he is drawn, therefore he comes:
but Because he is drawn, Therefore he comes:
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And therefore this drawing of man to faith in Christ, sounds like a work of Almighty power,
And Therefore this drawing of man to faith in christ, sounds like a work of Almighty power,
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or a work of omnipotence, Ephes. 1. 19. The exceeding greatness of his power towards us that believe, according to the working of his mighty power whereby he raised Christ from the dead, and lifted him to glory.
or a work of omnipotence, Ephesians 1. 19. The exceeding greatness of his power towards us that believe, according to the working of his mighty power whereby he raised christ from the dead, and lifted him to glory.
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The exceeding greatness of his power: The exceeding greatness of his power:
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The Hyperbole of it (here is a thrusting and crowding of words together) a power that is compared to the raising of Christ;
The Hyperbole of it (Here is a thrusting and crowding of words together) a power that is compared to the raising of christ;
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Christ (I say) who bore our sins in his body on the tree,
christ (I say) who boar our Sins in his body on the tree,
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though he lay, under our sins (for the death of Christ must be considered a little further) no such load could depress him;
though he lay, under our Sins (for the death of christ must be considered a little further) no such load could depress him;
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the Lord would have the stone rolled from his grave for him to rise again:
the Lord would have the stone rolled from his grave for him to rise again:
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This was a work of mighty power, and yet according to this, God puts forth his hand in drawing of man to Christ;
This was a work of mighty power, and yet according to this, God puts forth his hand in drawing of man to christ;
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so that (as I conceive) it cannot but argue that the free grace of God giving,
so that (as I conceive) it cannot but argue that the free grace of God giving,
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and the great power of God drawing, makes faith to be above man, and takes it from mans merit, and mans power:
and the great power of God drawing, makes faith to be above man, and Takes it from men merit, and men power:
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And truly it could not else be rightly said in Ephes. 2. 8. Through faith, not of your selves, if this faith were of our selves.
And truly it could not Else be rightly said in Ephesians 2. 8. Through faith, not of your selves, if this faith were of our selves.
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The Root of this impotency shall be shewn you in five particulars.
The Root of this impotency shall be shown you in five particulars.
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First, there are some footsteps of the Law of God remaining, that were written in the heart of man:
First, there Are Some footsteps of the Law of God remaining, that were written in the heart of man:
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In Rom. 2. 15. they shew the work of the Law written in their hearts; that as by the rubbish that you see, you conjecture what building there was before,
In Rom. 2. 15. they show the work of the Law written in their hearts; that as by the rubbish that you see, you conjecture what building there was before,
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and by the defaced lines you may guess at the picture;
and by the defaced lines you may guess At the picture;
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so you may by the common Notions left in mens minds, judge of right and wrong,
so you may by the Common Notions left in men's minds, judge of right and wrong,
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and the differences between justice and injury, without which no society could be of any men in the world,
and the differences between Justice and injury, without which no society could be of any men in the world,
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but would be herds of wilde beasts rather then men; but of Christ there appears nothing written naturally in the heart of man;
but would be herds of wild beasts rather then men; but of christ there appears nothing written naturally in the heart of man;
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nothing at all concerning a Saviour and a Mediatour, but an utter darkness and silence of Christ,
nothing At all Concerning a Saviour and a Mediator, but an utter darkness and silence of christ,
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(7) part (DIV1)
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and consequently of Faith in Christ.
and consequently of Faith in christ.
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(7) part (DIV1)
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Secondly therefore, man, when his conscience is angry (having something of the Law in it) and accuses as it doth,
Secondly Therefore, man, when his conscience is angry (having something of the Law in it) and accuses as it does,
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(7) part (DIV1)
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for sins against Nature, common Law, and common Light;
for Sins against Nature, Common Law, and Common Light;
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and when it accuses and troubles him, being altogether ignorant of the righteousness of God by faith in Christ,
and when it accuses and Troubles him, being altogether ignorant of the righteousness of God by faith in christ,
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and how he should be saved and justifieed, knows not till it be revealed by the Gospel;
and how he should be saved and justifieed, knows not till it be revealed by the Gospel;
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for therein is the righteousness of God revealed, Rom. 1. 7. For who can so much as guess by the pregnancy of natural light, that God in his Covenant of Salvation, should pitch on;
for therein is the righteousness of God revealed, Rom. 1. 7. For who can so much as guess by the pregnancy of natural Light, that God in his Covenant of Salvation, should pitch on;
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such a way as Christ, a Sponsor or Surety, the Mediator between God and man? that he should make expiation for sin? truly no more then Moses, or an Israelite could have so much as found out the way of healing the biting of the fiery Serpents by a figure set upon a pole to be looked unto;
such a Way as christ, a Sponsor or Surety, the Mediator between God and man? that he should make expiation for since? truly no more then Moses, or an Israelite could have so much as found out the Way of healing the biting of the fiery Serpents by a figure Set upon a pole to be looked unto;
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no man could imagine, no mans reason could have found it out, had they wandred in the wilderness never so many years;
no man could imagine, no men reason could have found it out, had they wandered in the Wilderness never so many Years;
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and yet this was Gods way, and a Type of Christ;
and yet this was God's Way, and a Type of christ;
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signifying what man could never have found out to conceive of compensation for sin by a Mediator, which was a thing impossible, and had not been known;
signifying what man could never have found out to conceive of compensation for since by a Mediator, which was a thing impossible, and had not been known;
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therefore man being ignorant of this, must of necessity fly to his own plaisters and figleaves;
Therefore man being ignorant of this, must of necessity fly to his own plasters and Fig leaves;
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for if by nature he may be convinc'd of sin, yet by the dictates of natural conscience, he can never find out any righteousness and satisfaction to Gods justice;
for if by nature he may be convinced of since, yet by the dictates of natural conscience, he can never find out any righteousness and satisfaction to God's Justice;
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then it must follow that he must fly to making a medicine of his own righteousness, which is of works;
then it must follow that he must fly to making a medicine of his own righteousness, which is of works;
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for that only comes by man to be found out, as being next to hand in this case;
for that only comes by man to be found out, as being next to hand in this case;
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that I say, or nothing, as being his only hope;
that I say, or nothing, as being his only hope;
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and this bulrush the drowning man takes hold of, and holds it fast as for life,
and this bulrush the drowning man Takes hold of, and holds it fast as for life,
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and so comes of necessity to settle on his own righteousness, being ignorant of the righteousness of God, which is by faith in Christ:
and so comes of necessity to settle on his own righteousness, being ignorant of the righteousness of God, which is by faith in christ:
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And this the Apostle tells you, Rom. 10. 3. For they being ignorant of the righteousness of God, went about to establish their own righteousness,
And this the Apostle tells you, Rom. 10. 3. For they being ignorant of the righteousness of God, went about to establish their own righteousness,
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and so submitted not to the righteousness of God. and so submitted not to the righteousness of God.
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where you see the righteousness that is our own, maintains our pride (in that word submitted not ) and rising from ignorance of that of Gods righteousness (to which we must submit by way of humiliation) which is a cause that men believe not. And then
where you see the righteousness that is our own, maintains our pride (in that word submitted not) and rising from ignorance of that of God's righteousness (to which we must submit by Way of humiliation) which is a cause that men believe not. And then
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Thirdly (and pray mark) there is a double Revelation of Christ;
Thirdly (and pray mark) there is a double Revelation of christ;
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the one is a revealing of him by Gospel-doctrine, the other is a revealing of him by spiritual light:
the one is a revealing of him by Gospel doctrine, the other is a revealing of him by spiritual Light:
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The revealing of Christ by Gospel-doctrine to the natural knowledge of mans corrupt understanding, cannot procure or produce any other then literal knowledge of Christ:
The revealing of christ by Gospel doctrine to the natural knowledge of men corrupt understanding, cannot procure or produce any other then literal knowledge of christ:
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The Scripture calls it knowledge in the letter, as to know the Gospel as a History may be known to be true, whereof a man hath a dogmatical knowledge;
The Scripture calls it knowledge in the Letter, as to know the Gospel as a History may be known to be true, whereof a man hath a dogmatical knowledge;
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you have many believers, and these by knowing the Gospel by a natural light, are differenced from Heathens:
you have many believers, and these by knowing the Gospel by a natural Light, Are differenced from heathens:
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But this doth not, nor never will produce a saving faith; most men have a literal knowledge;
But this does not, nor never will produce a Saving faith; most men have a literal knowledge;
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we see in ordinary experience, all men have some knowledge, and Scholars a great deal;
we see in ordinary experience, all men have Some knowledge, and Scholars a great deal;
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yet being seen by natural light, though revealed in the Gospel, will not reach so far as to beget faith, saving faith in Christ.
yet being seen by natural Light, though revealed in the Gospel, will not reach so Far as to beget faith, Saving faith in christ.
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But the other revealing of Christ by the light of the Spirit of God, conveying the knowledge of him into the mind and heart of man:
But the other revealing of christ by the Light of the Spirit of God, conveying the knowledge of him into the mind and heart of man:
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This is that which is lumen fidel, and shews him as he is, so as to draw unto him,
This is that which is lumen fidel, and shows him as he is, so as to draw unto him,
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and is called the teaching of God, whereby every man that hath it doth believe and receive Christ, Joh. 6. 47. Who is seen in his own light,
and is called the teaching of God, whereby every man that hath it does believe and receive christ, John 6. 47. Who is seen in his own Light,
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as the Sun in its own; for by torch-light or candles we cannot see the Sun;
as the Sun in its own; for by torchlight or Candles we cannot see the Sun;
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so the natural man cannot know him, because he is spiritually discerned, 1 Cor. 2. 14. And so its said, Flesh and blood hath not revealed this to thee,
so the natural man cannot know him, Because he is spiritually discerned, 1 Cor. 2. 14. And so its said, Flesh and blood hath not revealed this to thee,
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but my Father, Mat. 16. 17. The truth of the History of the Gospel that you read, may be revealed to flesh and blood;but my Father, Mathew 16. 17. The truth of the History of the Gospel that you read, may be revealed to Flesh and blood;
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but the revelation of which faith is begotten, is from my Father:
but the Revelation of which faith is begotten, is from my Father:
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And in 1 John 5. 20. He hath given to us an understanding, that we may know him, and we are in him.
And in 1 John 5. 20. He hath given to us an understanding, that we may know him, and we Are in him.
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Such a knowledge, to know him by faith, is a knowledge of union, and brings us to him:
Such a knowledge, to know him by faith, is a knowledge of Union, and brings us to him:
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Therefore this light of the sweetness, excellency, comfortableness, and necessity of Christ Jesus appearing to your minds and hearts by Gods teaching, is that which throws down your reasonings, pulls down your strong holds,
Therefore this Light of the sweetness, excellency, comfortableness, and necessity of christ jesus appearing to your minds and hearts by God's teaching, is that which throws down your reasonings, pulls down your strong holds,
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and brings every thought in you into captivity to the obedience of Christ, 2 Cor. 10. 5. And doubtless that is the light which is necessary to the production of true faith in Christ, which yet few have:
and brings every Thought in you into captivity to the Obedience of christ, 2 Cor. 10. 5. And doubtless that is the Light which is necessary to the production of true faith in christ, which yet few have:
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Therefore let not men wonder that have a great deal of natural knowledge, that yet they have not a proportionable light that is commensurable to spiritual things, no more then the Moon-light is to judge of colours;
Therefore let not men wonder that have a great deal of natural knowledge, that yet they have not a proportionable Light that is commensurable to spiritual things, no more then the Moonlight is to judge of colours;
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you have not the light that produces faith, and because you have it not in a natural estate,
you have not the Light that produces faith, and Because you have it not in a natural estate,
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therefore the natural man is not able to believe. Fourthly, the act of mans coming is an effect of Gods drawing;
Therefore the natural man is not able to believe. Fourthly, the act of men coming is an Effect of God's drawing;
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for man doth not come that he may be drawn, but because he is drawn first.
for man does not come that he may be drawn, but Because he is drawn First.
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Faith is an act of a vital principle; faith is not the act of a dead man;
Faith is an act of a vital principle; faith is not the act of a dead man;
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there must be life before there be sight: we do not first see, and then live;
there must be life before there be sighed: we do not First see, and then live;
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no, but all seeing in nature is an act of life, and from life it must come:
no, but all seeing in nature is an act of life, and from life it must come:
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A dead man seeth not, and therefore it is no more easie for a man to believe in Christ,
A dead man sees not, and Therefore it is no more easy for a man to believe in christ,
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then to make himself to live;
then to make himself to live;
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for your reason will teach you there must be potentia before there be actus; he that will believe in Christ,
for your reason will teach you there must be potentia before there be actus; he that will believe in christ,
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if he will not have an act without power, must first make himself alive, raise himself from being dead in trespasses and sins, that he may put forth lively acts from a vital principle;
if he will not have an act without power, must First make himself alive, raise himself from being dead in Trespasses and Sins, that he may put forth lively acts from a vital principle;
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therefore I conclude from that demonstration, that no man is able of himself to believe in Christ.
Therefore I conclude from that demonstration, that no man is able of himself to believe in christ.
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937
Fifthly, no man can believe aright that undervalues God or Christ to his own lusts, or any of them:
Fifthly, no man can believe aright that undervalues God or christ to his own Lustiest, or any of them:
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If any man undervalues God or Christ to any worldly earthly interest (true, in judgement you may not,
If any man undervalues God or christ to any worldly earthly Interest (true, in judgement you may not,
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but in practice you do) and every natural man hath some lust that he values, somewhat of the flesh,
but in practice you do) and every natural man hath Some lust that he value's, somewhat of the Flesh,
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or the world, that is predominant and prevalent in him, which he values even above God, that man sets up himself before God in his choise or election,
or the world, that is predominant and prevalent in him, which he value's even above God, that man sets up himself before God in his choice or election,
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(7) part (DIV1)
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and so cannot believe in Christ.
and so cannot believe in christ.
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Christ said in John 5. 40. How can ye believe, that receive honour one of another? that have a humour of doing honour,
christ said in John 5. 40. How can you believe, that receive honour one of Another? that have a humour of doing honour,
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and receiving honour from men, and do not content your selves with the honour that comes from God only? As the least chap in the joynt between the graft and the stock will hinder coalition;
and receiving honour from men, and do not content your selves with the honour that comes from God only? As the least chap in the joint between the grafted and the stock will hinder coalition;
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so that man that hath either one lust or other (for the same reason holds of all) if he be ambitious of honour, that he prefers and holds fast, rather then leave, and come to Christ.
so that man that hath either one lust or other (for the same reason holds of all) if he be ambitious of honour, that he prefers and holds fast, rather then leave, and come to christ.
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From all that hath been said, the hardness and difficulty of faith must be considered what it is,
From all that hath been said, the hardness and difficulty of faith must be considered what it is,
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and then reason will convince you, that no man can come to, or believe in Christ, except the Father draw him.
and then reason will convince you, that no man can come to, or believe in christ, except the Father draw him.
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The Use of this point is five-fold.
The Use of this point is fivefold.
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First, to humble the pride of man, that is so much unale as to contribute one act of saving faith to his salvation, able to do little in a thing on which depends his eternal happiness, 〈 ◊ 〉 believing in Christ:
First, to humble the pride of man, that is so much unale as to contribute one act of Saving faith to his salvation, able to do little in a thing on which depends his Eternal happiness, 〈 ◊ 〉 believing in christ:
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A dead hand, or a full hand, neither of them can receive or hold fast any thing:
A dead hand, or a full hand, neither of them can receive or hold fast any thing:
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Now every man in the world hath a dead hand or a full; dead without life, or full of himself; his own righteousness and obedience;
Now every man in the world hath a dead hand or a full; dead without life, or full of himself; his own righteousness and Obedience;
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and therefore it humbles the pride of man, that so confidently can believe and receive Christ, they can do nothing if they cannot do that:
and Therefore it humbles the pride of man, that so confidently can believe and receive christ, they can do nothing if they cannot do that:
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Truly you can do nothing indeed;
Truly you can do nothing indeed;
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there must be a moulding, a drawing, a teaching of God, whereby there must be a new life put into you,
there must be a moulding, a drawing, a teaching of God, whereby there must be a new life put into you,
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and your hand must be emptyed.
and your hand must be emptied.
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Secondly, it shews the folly of those that undertake to believe and repent at their own pleasure, and their own time:
Secondly, it shows the folly of those that undertake to believe and Repent At their own pleasure, and their own time:
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That are like Israel, All that the Lord commands us we will do:
That Are like Israel, All that the Lord commands us we will do:
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or as a Mariner that is to go to sea, truants his time away, as if he had the wind in a bag, or in his fist:
or as a Mariner that is to go to sea, truants his time away, as if he had the wind in a bag, or in his fist:
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Sin is a deceitful thing, and men are hardened through the deceitfulness of it, Heb. 3. 13. Take heed, you that are so great undertakers, I will assure you, you shall be little or small performers of this point: For
since is a deceitful thing, and men Are hardened through the deceitfulness of it, Hebrew 3. 13. Take heed, you that Are so great undertakers, I will assure you, you shall be little or small performers of this point: For
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Thirdly, it is not an easie thing to believe, as is pretended, as I have shewn:
Thirdly, it is not an easy thing to believe, as is pretended, as I have shown:
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They seem to me to have but little faith, or little proof of it that say so,
They seem to me to have but little faith, or little proof of it that say so,
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or have not found it a hard thing to believe.
or have not found it a hard thing to believe.
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In time of peace, when nothing troubles the conscience, no temptation, no sin, no discouragement, its easie to pretend believing:
In time of peace, when nothing Troubles the conscience, no temptation, no since, no discouragement, its easy to pretend believing:
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But is it easie when temptation comes? when a man sees the vast compass of his sins,
But is it easy when temptation comes? when a man sees the vast compass of his Sins,
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and sees the frowning face of God;
and sees the frowning face of God;
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no ability nor power to help himself, is it easie then? I believe you will find it a hard thing,
no ability nor power to help himself, is it easy then? I believe you will find it a hard thing,
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and our Saviours words will be found true, No man can. Fourth Use of this Point:
and our Saviors words will be found true, No man can. Fourth Use of this Point:
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Be not deluded with a conceit of a common interest in Christ, or hope thereof,
Be not deluded with a conceit of a Common Interest in christ, or hope thereof,
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because of his general salvation, because he hath redeemed you, and common and general men are deluded by it:
Because of his general salvation, Because he hath redeemed you, and Common and general men Are deluded by it:
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I will tell you, I have known many that have made this to be their comfort;
I will tell you, I have known many that have made this to be their Comfort;
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this may be an encouragement to men to believe, but can be no comfort to men until they do believe:
this may be an encouragement to men to believe, but can be no Comfort to men until they do believe:
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This is an encouragement inviting men to believe; but thats not sure or strong consolation: You must indeed come to him;
This is an encouragement inviting men to believe; but thats not sure or strong consolation: You must indeed come to him;
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but the power whereby you come, will be found not to be at your command: But God vouchsafes it unto those he will draw, and those only.
but the power whereby you come, will be found not to be At your command: But God vouchsafes it unto those he will draw, and those only.
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Lastly, learn hence that God hath laid the condition of salvation upon that which he himself works:
Lastly, Learn hence that God hath laid the condition of salvation upon that which he himself works:
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God hath laid it upon our coming to Christ, which doth require the very grace of God to perform, our coming to Gods drawing;
God hath laid it upon our coming to christ, which does require the very grace of God to perform, our coming to God's drawing;
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that so in every mans salvation the power and freedome of the grace of God may be acknowledged.
that so in every men salvation the power and freedom of the grace of God may be acknowledged.
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And so much for this Point, That it is not in the natural power of man to believe.
And so much for this Point, That it is not in the natural power of man to believe.
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IF you please to keep in mind the order and method of handling this Point, No man can come to me:
IF you please to keep in mind the order and method of handling this Point, No man can come to me:
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you may remember I propounded to handle these two things; the impotency of natural and corrupt man;
you may Remember I propounded to handle these two things; the impotency of natural and corrupt man;
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and the repugnancy and opposition of him.
and the repugnancy and opposition of him.
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The impotency or disability of man, was first in general to his own conversion, in particular to his coming in to Christ, which is the particular in the Text:
The impotency or disability of man, was First in general to his own conversion, in particular to his coming in to christ, which is the particular in the Text:
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And having done with the Impotency or Adunamy of man, which is a privative thing:
And having done with the Impotency or Adunamy of man, which is a privative thing:
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I now come to that which is positive, and hath more of ths will in it,
I now come to that which is positive, and hath more of this will in it,
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though (as I shewed) it was a moral impotency:
though (as I showed) it was a moral impotency:
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The opposition to this work, which will shew you that corrupt man is by his own will oppositely carried towards God:
The opposition to this work, which will show you that corrupt man is by his own will oppositely carried towards God:
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And this point, as the former, speaks generally to the opposition that there is in man to God,
And this point, as the former, speaks generally to the opposition that there is in man to God,
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or to the holiness of God, in two things. First, his contrariety: Secondly, his enmity to the holiness of God or his Law:
or to the holiness of God, in two things. First, his contrariety: Secondly, his enmity to the holiness of God or his Law:
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And it speaks particularly to the opposition that corrupt man doth make to Christ, or the grace of Christ that is offered in the Gospel:
And it speaks particularly to the opposition that corrupt man does make to christ, or the grace of christ that is offered in the Gospel:
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And that also in two things. First, his averseness to come, and Secondly, his resistance of grace when its offered to him!
And that also in two things. First, his averseness to come, and Secondly, his resistance of grace when its offered to him!
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In which four steps this opposition may be handled and manifestly seen, shewing you thereby what a miserable thing a natural man is, being in statu belli, in a state of war and hostility against the great God, his Law, his Grace,
In which four steps this opposition may be handled and manifestly seen, showing you thereby what a miserable thing a natural man is, being in Statu Belli, in a state of war and hostility against the great God, his Law, his Grace,
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and consequently an enemy and opposite to his own happiness:
and consequently an enemy and opposite to his own happiness:
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And this point shall be opened to you to this end, to vilifie and depress the pretended pride or worthiness of man,
And this point shall be opened to you to this end, to vilify and depress the pretended pride or worthiness of man,
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and to exalt the freeness and power of Gods grace in the salvation of man.
and to exalt the freeness and power of God's grace in the salvation of man.
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For there are two eminent things in that Doctrine that you call the free grace of God: Freeness and power.
For there Are two eminent things in that Doctrine that you call the free grace of God: Freeness and power.
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First, the contrariety of man in the state of corruption unto the nature of God, is palpable, and may be felt;
First, the contrariety of man in the state of corruption unto the nature of God, is palpable, and may be felt;
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and so indeed had need to be, rather then only taught:
and so indeed had need to be, rather then only taught:
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And it is this Contrariety to God, that renders the natural condition of man most deplorable,
And it is this Contrariety to God, that renders the natural condition of man most deplorable,
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and is a very good argument, as there is any, to prove that David in that confession of his in the 51 Psal. did intend the confession of his own sin,
and is a very good argument, as there is any, to prove that David in that Confessi of his in the 51 Psalm did intend the Confessi of his own since,
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and not the sin of his Mother, I was shapen in iniquity, and in sin did my Mother warm me.
and not the since of his Mother, I was shapen in iniquity, and in since did my Mother warm me.
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For he went backward from his own trasient and actual sins, to the original and root of his malady,
For he went backward from his own trasient and actual Sins, to the original and root of his malady,
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and aggravated his sin by this contrariety to God;
and aggravated his since by this contrariety to God;
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which saith no more then that expression of Paul, Rom. 7. Sin that dwells in me:
which Says no more then that expression of Paul, Rom. 7. since that dwells in me:
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or haply that in Isa. 48. 8. Thou wast called a transgressor from the womb:
or haply that in Isaiah 48. 8. Thou wast called a transgressor from the womb:
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And concerning this contrariety of man to God so deplored, I shew you these three things in general.
And Concerning this contrariety of man to God so deplored, I show you these three things in general.
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First, this Contrariety to God is not acquired or gotten by iteration of acts and actual sins;
First, this Contrariety to God is not acquired or got by iteration of acts and actual Sins;
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but is innate and bred in nature: As the strings of an instrument are out of tune before you play upon them,
but is innate and bred in nature: As the strings of an Instrument Are out of tune before you play upon them,
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and they sound harshly to you; so is the heart of man; the faculties there are vitiated, but not quite blotted out;
and they found harshly to you; so is the heart of man; the faculties there Are vitiated, but not quite blotted out;
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but all the strings are out of tune before they come to be actuated: For they have a good saying in the Schools, and tis true:
but all the strings Are out of tune before they come to be actuated: For they have a good saying in the Schools, and this true:
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First, the person, viz. Adam, infected mans nature; but now the nature infects the person; so that there is this contrariety of man to God by nature: For
First, the person, viz. Adam, infected men nature; but now the nature infects the person; so that there is this contrariety of man to God by nature: For
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Secondly, the Image of God in man was before this contrariety in corrupted nature; but this contrariety to God is now, before the Image of God restored to man;
Secondly, the Image of God in man was before this contrariety in corrupted nature; but this contrariety to God is now, before the Image of God restored to man;
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therefore its said, Ephes. 5. 8. Ye were sometimes darkness, but now are light:
Therefore its said, Ephesians 5. 8. You were sometime darkness, but now Are Light:
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And, Ye were dead in sins, but now are quickened, Ephes. 2. 1. Ye were the servants of sin,
And, You were dead in Sins, but now Are quickened, Ephesians 2. 1. You were the Servants of since,
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but now ye are made free from sin, Rom. 6. 17. that look as life and death, servitude and freedom, light and darkness, are contraries one to another:but now you Are made free from since, Rom. 6. 17. that look as life and death, servitude and freedom, Light and darkness, Are contraries one to Another:
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So are exprest the state of Nature and the state of Grace. Thirdly, there are in sin (say the Schools) two parts;
So Are expressed the state of Nature and the state of Grace. Thirdly, there Are in since (say the Schools) two parts;
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the first, mans aversion, or turning from God; the second, mans conversion or turning to himself or the creature:
the First, men aversion, or turning from God; the second, men conversion or turning to himself or the creature:
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1015
The one of these hath more of sensuality and self; the other bewrays more Contrariety to God.
The one of these hath more of sensuality and self; the other bewrays more Contrariety to God.
dt pi pp-f d vhz dc pp-f n1 cc n1; dt n-jn vvz dc n1 p-acp np1.
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1016
But to come more particularly to the point:
But to come more particularly to the point:
p-acp pc-acp vvi av-dc av-j p-acp dt n1:
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1017
This contrariety shews it self in this, that an unregenerate man cannot by any principle that is in nature, love God above all things or above himself;
This contrariety shows it self in this, that an unregenerate man cannot by any principle that is in nature, love God above all things or above himself;
d n1 vvz pn31 n1 p-acp d, cst dt j n1 vmbx p-acp d n1 cst vbz p-acp n1, n1 np1 p-acp d n2 cc p-acp px31;
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1018
which thing, if well minded, may let you in to see spiritual wickedness, and not only carnal and sensual;
which thing, if well minded, may let you in to see spiritual wickedness, and not only carnal and sensual;
r-crq n1, cs av vvn, vmb vvi pn22 a-acp pc-acp vvi j n1, cc xx av-j j cc j;
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1019
self may love God as a benefactor, or as a servant to his own ends, whom he may make use of to gain by, and live upon.
self may love God as a benefactor, or as a servant to his own ends, whom he may make use of to gain by, and live upon.
n1 vmb vvi np1 p-acp dt n1, cc p-acp dt n1 p-acp po31 d n2, ro-crq pns31 vmb vvi n1 pp-f pc-acp vvi p-acp, cc vvi p-acp.
(7) part (DIV1)
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1020
Call this love of God if you will;
Call this love of God if you will;
n1 d n1 pp-f np1 cs pn22 vmb;
(7) part (DIV1)
173
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1021
but such a man doth uti Deo ut fruatur mund•, uses God, that he may enjoy the world:
but such a man does uti God ut fruatur mund•, uses God, that he may enjoy the world:
cc-acp d dt n1 vdz fw-la fw-la fw-la fw-la n1, vvz np1, cst pns31 vmb vvi dt n1:
(7) part (DIV1)
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1022
A Merchant may traffique and commerce with an enemy whom he hates;
A Merchant may traffic and commerce with an enemy whom he hates;
dt n1 vmb vvi cc n1 p-acp dt n1 r-crq pns31 vvz;
(7) part (DIV1)
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1023
so you may converse with God, whom you hate in your hearts, meerly to get by him, and for matter of advantage:
so you may converse with God, whom you hate in your hearts, merely to get by him, and for matter of advantage:
av pn22 vmb vvi p-acp np1, ro-crq pn22 vvb p-acp po22 n2, av-j pc-acp vvi p-acp pno31, cc p-acp n1 pp-f n1:
(7) part (DIV1)
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1024
This love of God is not amor amicitiae, a love of friendship, but concupiscentiae, a love of lust, to gain by God;
This love of God is not amor Friendship, a love of friendship, but concupiscentiae, a love of lust, to gain by God;
d n1 pp-f np1 vbz xx fw-la fw-la, dt n1 pp-f n1, cc-acp fw-la, dt n1 pp-f n1, pc-acp vvi p-acp np1;
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1025
a love of parasytism, and flattery, and self-love of God. Concerning which self-love, I say particularly thus much.
a love of parasytism, and flattery, and Self-love of God. Concerning which Self-love, I say particularly thus much.
dt n1 pp-f n1, cc n1, cc n1 pp-f np1. vvg r-crq n1, pns11 vvb av-j av av-d.
(7) part (DIV1)
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1026
First, that every man by nature is brim-ful of inordinate self-love; I call it inordinate self-love;
First, that every man by nature is brimful of inordinate Self-love; I call it inordinate Self-love;
ord, cst d n1 p-acp n1 vbz j pp-f j n1; pns11 vvb pn31 j n1;
(7) part (DIV1)
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1027
for there is a subordinate self-love, which neither can nor ought to be put off, God having linked together his own glory and mans happiness in himself:
for there is a subordinate Self-love, which neither can nor ought to be put off, God having linked together his own glory and men happiness in himself:
c-acp pc-acp vbz dt j n1, r-crq dx vmb ccx vmd pc-acp vbi vvn a-acp, np1 vhg vvn av po31 d n1 cc ng1 n1 p-acp px31:
(7) part (DIV1)
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1028
For the chief end of man, is to please God and enjoy him;
For the chief end of man, is to please God and enjoy him;
c-acp dt j-jn n1 pp-f n1, vbz pc-acp vvi np1 cc vvi pno31;
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1029
Moses, in denying of himself to please God, had an eye to the recompence of reward;Moses, in denying of himself to please God, had an eye to the recompense of reward;
np1, p-acp vvg pp-f px31 p-acp vvi np1, vhd dt n1 p-acp dt n1 pp-f n1;
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1030
But thats inordinate self love, when a man seeks God in order to his own ends,
But thats inordinate self love, when a man seeks God in order to his own ends,
cc-acp d|vbz j n1 n1, c-crq dt n1 vvz np1 p-acp n1 p-acp po31 d n2,
(7) part (DIV1)
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1031
and neglecting his holiness, which it is impossible a corrupt man should love;
and neglecting his holiness, which it is impossible a corrupt man should love;
cc vvg po31 n1, r-crq pn31 vbz j dt j n1 vmd vvi;
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1032
only serves himself upon God, and makes use of him in prayer or otherwise for his private interest, either ut prosit, or ne noceat, that God may profit him,
only serves himself upon God, and makes use of him in prayer or otherwise for his private Interest, either ut prosit, or ne noceat, that God may profit him,
av-j vvz px31 p-acp np1, cc vvz n1 pp-f pno31 p-acp n1 cc av p-acp po31 j n1, d fw-la vvb, cc ccx fw-la, cst np1 vmb vvi pno31,
(7) part (DIV1)
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1033
and keep him in health or wealth, or that God may not hurt him, and lay judgements, torments,
and keep him in health or wealth, or that God may not hurt him, and lay Judgments, torments,
cc vvi pno31 p-acp n1 cc n1, cc cst np1 vmb xx vvi pno31, cc vvd n2, n2,
(7) part (DIV1)
175
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1034
and plagues upon him, as the love of a whore is for hire:
and plagues upon him, as the love of a whore is for hire:
cc n2 p-acp pno31, c-acp dt n1 pp-f dt n1 vbz p-acp n1:
(7) part (DIV1)
175
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1035
This is that inordinate self-love that a man hath to himself, because he sets himself above God,
This is that inordinate Self-love that a man hath to himself, Because he sets himself above God,
d vbz d j n1 cst dt n1 vhz p-acp px31, c-acp pns31 vvz px31 p-acp np1,
(7) part (DIV1)
175
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1036
as making himself the end, and God the means to attain that end.
as making himself the end, and God the means to attain that end.
c-acp vvg px31 dt n1, cc np1 dt n2 pc-acp vvi d n1.
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1037
Secondly, this Self-love, with the branches of it (which are very many) self-seeking, self-pleasing, self-ayming, &c. is the root and mother of all sin:
Secondly, this Self-love, with the branches of it (which Are very many) self-seeking, self-pleasing, self-ayming, etc. is the root and mother of all since:
ord, d n1, p-acp dt n2 pp-f pn31 (r-crq vbr av d) j, j, j, av vbz dt n1 cc n1 pp-f d n1:
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1038
And therefore when the Apostle makes you a catalogue of sin, he sets this in the front, in 2 Tim. 3. 3. Men shall be lovers of their own selves:
And Therefore when the Apostle makes you a catalogue of since, he sets this in the front, in 2 Tim. 3. 3. Men shall be lovers of their own selves:
cc av c-crq dt n1 vvz pn22 dt n1 pp-f n1, pns31 vvz d p-acp dt n1, p-acp crd np1 crd crd np1 vmb vbi n2 pp-f po32 d n2:
(7) part (DIV1)
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1039
And then they shall be filled with all politick sins, and all sins of private interests;
And then they shall be filled with all politic Sins, and all Sins of private interests;
cc av pns32 vmb vbi vvn p-acp d j n2, cc d n2 pp-f j n2;
(7) part (DIV1)
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1040
and above all this, and more then these, they shall have a form of godliness, and deny the power of it:
and above all this, and more then these, they shall have a from of godliness, and deny the power of it:
cc p-acp d d, cc av-dc cs d, pns32 vmb vhi dt n1 pp-f n1, cc vvi dt n1 pp-f pn31:
(7) part (DIV1)
176
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1041
That whereas its said of some of the Elements, they move to the Center, and not from it;
That whereas its said of Some of the Elements, they move to the Centre, and not from it;
cst cs po31 j-vvn pp-f d pp-f dt n2, pns32 vvb p-acp dt n1, cc xx p-acp pn31;
(7) part (DIV1)
176
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1042
so I may say in this case, a corrupt man alwayes moves towards this Center, and moves not from it:
so I may say in this case, a corrupt man always moves towards this Centre, and moves not from it:
av pns11 vmb vvi p-acp d n1, dt j n1 av vvz p-acp d n1, cc vvz xx p-acp pn31:
(7) part (DIV1)
176
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1043
This self-love begets not a love, but a contempt of God (as Aquinas ) and takes the wall of him in every thing;
This Self-love begets not a love, but a contempt of God (as Aquinas) and Takes the wall of him in every thing;
d n1 vvz xx dt n1, cc-acp dt n1 pp-f np1 (c-acp np1) cc vvz dt n1 pp-f pno31 p-acp d n1;
(7) part (DIV1)
176
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1044
for it makes him a servant only to work my own interest, and to enjoy my self, which is the great Idol of man, to which every man naturally burns incense,
for it makes him a servant only to work my own Interest, and to enjoy my self, which is the great Idol of man, to which every man naturally burns incense,
p-acp pn31 vvz pno31 dt n1 av-j pc-acp vvi po11 d n1, cc pc-acp vvi po11 n1, r-crq vbz dt j n1 pp-f n1, p-acp r-crq d n1 av-j vvz n1,
(7) part (DIV1)
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1045
and offers sacrifice, and is no more able, whatsoever he may pretend, to exalt and set up God any further then may stand with self,
and offers sacrifice, and is no more able, whatsoever he may pretend, to exalt and Set up God any further then may stand with self,
cc vvz n1, cc vbz av-dx av-dc j, r-crq pns31 vmb vvi, pc-acp vvi cc vvi a-acp np1 d av-jc av vmb vvi p-acp n1,
(7) part (DIV1)
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1046
then a current of running water that comes from a Spring, is able to run above the height of the Head or Fountain;
then a current of running water that comes from a Spring, is able to run above the height of the Head or Fountain;
cs dt n1 pp-f j-vvg n1 cst vvz p-acp dt n1, vbz j pc-acp vvi p-acp dt n1 pp-f dt n1 cc n1;
(7) part (DIV1)
176
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1047
for then it would follow that a heavy body should run above it self.
for then it would follow that a heavy body should run above it self.
c-acp cs pn31 vmd vvi d dt j n1 vmd vvi p-acp pn31 n1.
(7) part (DIV1)
176
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1048
Thirdly, that the true love of God above self, or all other things, cannot possibly flow from any other principle but that which is above nature, viz. regenerating grace:
Thirdly, that the true love of God above self, or all other things, cannot possibly flow from any other principle but that which is above nature, viz. regenerating grace:
ord, cst dt j n1 pp-f np1 p-acp n1, cc d j-jn n2, vmbx av-j vvi p-acp d j-jn n1 cc-acp cst r-crq vbz p-acp n1, n1 vvg n1:
(7) part (DIV1)
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1049
And I take it to be one of the most demonstrative arguments, and the first product of saving grace, to love God for his holiness;
And I take it to be one of the most demonstrative Arguments, and the First product of Saving grace, to love God for his holiness;
cc pns11 vvb pn31 pc-acp vbi crd pp-f dt av-ds j n2, cc dt ord n1 pp-f vvg n1, pc-acp vvi np1 p-acp po31 n1;
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1050
and ability to delight in him for himself, as the Psalmist saith, Delight in the Lord, and he shall give thee thy hearts desire.
and ability to delight in him for himself, as the Psalmist Says, Delight in the Lord, and he shall give thee thy hearts desire.
cc n1 pc-acp vvi p-acp pno31 p-acp px31, c-acp dt n1 vvz, n1 p-acp dt n1, cc pns31 vmb vvi pno21 po21 ng1 n1.
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1051
This shews that there is planted in the soul a similitude and likeness unto God, which likeness is alwayes the cause of love;
This shows that there is planted in the soul a similitude and likeness unto God, which likeness is always the cause of love;
d vvz cst pc-acp vbz vvn p-acp dt n1 dt n1 cc n1 p-acp np1, r-crq n1 vbz av dt n1 pp-f n1;
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1052
and where this likeness is not, it is impossible that the corrupt heart of man should put forth any act of love to God himself:
and where this likeness is not, it is impossible that the corrupt heart of man should put forth any act of love to God himself:
cc c-crq d n1 vbz xx, pn31 vbz j cst dt j n1 pp-f n1 vmd vvi av d n1 pp-f n1 p-acp np1 px31:
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1053
And therefore its a very hard thing to perswade a natural man that he loves not God,
And Therefore its a very hard thing to persuade a natural man that he loves not God,
cc av pn31|vbz dt j j n1 pc-acp vvi dt j n1 cst pns31 vvz xx np1,
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1054
until he find that grace in himself that shews him plainly that he did not love him before;
until he find that grace in himself that shows him plainly that he did not love him before;
c-acp pns31 vvb d n1 p-acp px31 cst vvz pno31 av-j cst pns31 vdd xx vvi pno31 a-acp;
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1055
and the reason is, because every man living measures his love of God by a false measure: For,
and the reason is, Because every man living measures his love of God by a false measure: For,
cc dt n1 vbz, c-acp d n1 vvg vvz po31 n1 pp-f np1 p-acp dt j n1: c-acp,
(7) part (DIV1)
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1056
First, either he measures the love of God to him by a common goodness of God;
First, either he measures the love of God to him by a Common Goodness of God;
ord, av-d pns31 vvz dt n1 pp-f np1 p-acp pno31 p-acp dt j n1 pp-f np1;
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1057
which as it may stand with Gods hate of him, so it may stand with his hate of God;
which as it may stand with God's hate of him, so it may stand with his hate of God;
r-crq c-acp pn31 vmb vvi p-acp ng1 n1 pp-f pno31, av pn31 vmb vvi p-acp po31 n1 pp-f np1;
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1058
and so all that love of God is but a love unto himself, because its sounded meerly in nothing else but common goodness, that God vouchsafes to you peradventure in this above other men:
and so all that love of God is but a love unto himself, Because its sounded merely in nothing Else but Common Goodness, that God vouchsafes to you Peradventure in this above other men:
cc av d cst n1 pp-f np1 vbz p-acp dt n1 p-acp px31, c-acp pn31|vbz vvn av-j p-acp pix av cc-acp j n1, cst np1 vvz p-acp pn22 av p-acp d p-acp j-jn n2:
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1059
For, as it is said of Abraham, He gave all that he had unto Isaac;
For, as it is said of Abraham, He gave all that he had unto Isaac;
c-acp, c-acp pn31 vbz vvn pp-f np1, pns31 vvd d cst pns31 vhd p-acp np1;
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1060
but unto the sons of his Concubines he gave gifts and sent them away, Gen. 25. 6. so those that are indeed the beloved of God, to them he gives the inheritance of divine grace;but unto the Sons of his Concubines he gave Gifts and sent them away, Gen. 25. 6. so those that Are indeed the Beloved of God, to them he gives the inheritance of divine grace;
cc-acp p-acp dt n2 pp-f po31 ng1 pns31 vvd n2 cc vvd pno32 av, np1 crd crd av d cst vbr av dt n-vvn pp-f np1, p-acp pno32 pns31 vvz dt n1 pp-f j-jn n1;
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1061
but as for others, he gives them gifts, but sends them away from all comfortable presence and enjoyment of communion with him:
but as for Others, he gives them Gifts, but sends them away from all comfortable presence and enjoyment of communion with him:
cc-acp c-acp p-acp n2-jn, pns31 vvz pno32 n2, cc-acp vvz pno32 av p-acp d j n1 cc n1 pp-f n1 p-acp pno31:
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1062
And therefore thats a false measure to measure the love of God to you by. Or
And Therefore thats a false measure to measure the love of God to you by. Or
cc av d|vbz dt j n1 pc-acp vvi dt n1 pp-f np1 p-acp pn22 p-acp. cc
(7) part (DIV1)
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1063
Secondly, he thinks (and will not be beaten off it) he loves God,
Secondly, he thinks (and will not be beaten off it) he loves God,
ord, pns31 vvz (cc vmb xx vbi vvn p-acp pn31) pns31 vvz np1,
(7) part (DIV1)
179
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1064
because he can say, and that truly, that God is amiable, and to be beloved above all;
Because he can say, and that truly, that God is amiable, and to be Beloved above all;
c-acp pns31 vmb vvi, cc cst av-j, cst np1 vbz j, cc pc-acp vbi vvn p-acp d;
(7) part (DIV1)
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1065
and that the chiefest good and happiness of man is to be found in God, and in the enjoyment of him. These are fair words.
and that the chiefest good and happiness of man is to be found in God, and in the enjoyment of him. These Are fair words.
cc cst dt js-jn j cc n1 pp-f n1 vbz pc-acp vbi vvn p-acp np1, cc p-acp dt n1 pp-f pno31. d vbr j n2.
(7) part (DIV1)
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1066
But the Schoolmen have a true saying, Mans corrupt nature is more corrupt quantum ad appetitum boni, then quantum ad cognitionem boni; moe out of the way in choise of good, then in knowledge of truth:
But the Schoolmen have a true saying, men corrupt nature is more corrupt quantum ad appetitum boni, then quantum ad cognitionem boni; more out of the Way in choice of good, then in knowledge of truth:
p-acp dt n2 vhb dt j n-vvg, ng1 j n1 vbz av-dc j fw-la fw-la fw-la fw-la, av fw-la fw-la fw-la fw-la; dc av pp-f dt n1 p-acp n1 pp-f j, av p-acp n1 pp-f n1:
(7) part (DIV1)
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1067
And therefore, as it is the best way to know whether you love God or no, by bringing things to particulars,
And Therefore, as it is the best Way to know whither you love God or no, by bringing things to particulars,
cc av, c-acp pn31 vbz dt js n1 pc-acp vvi cs pn22 vvb np1 cc uh-dx, p-acp vvg n2 p-acp n2-j,
(7) part (DIV1)
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1068
unto choise and unto vote, to hic & nunc, to particulars that stand in competition with God,
unto choice and unto vote, to hic & nunc, to particulars that stand in competition with God,
p-acp n1 cc p-acp n1, p-acp fw-mi cc fw-la, p-acp n2-j cst vvb p-acp n1 p-acp np1,
(7) part (DIV1)
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1069
then tis plain with you, and alas, plain with us all in our natural condition, that sensitive interest and sensual profit is chosen and embraced before God,
then this plain with you, and alas, plain with us all in our natural condition, that sensitive Interest and sensual profit is chosen and embraced before God,
av pn31|vbz j p-acp pn22, cc uh, j p-acp pno12 d p-acp po12 j n1, cst j n1 cc j n1 vbz vvn cc vvn p-acp np1,
(7) part (DIV1)
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1070
as infinite experience sheweth that the poorest and meanest lust, or the enjoyment of any creature in the world,
as infinite experience shows that the Poorest and Meanest lust, or the enjoyment of any creature in the world,
c-acp j n1 vvz cst dt js cc js n1, cc dt n1 pp-f d n1 p-acp dt n1,
(7) part (DIV1)
179
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1071
when it comes to choise, shall carry it quite away from God;
when it comes to choice, shall carry it quite away from God;
c-crq pn31 vvz p-acp n1, vmb vvi pn31 av av p-acp np1;
(7) part (DIV1)
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1072
which is a demonstration that this love of God is not in some, and doth not preponderate.
which is a demonstration that this love of God is not in Some, and does not preponderate.
r-crq vbz dt n1 cst d n1 pp-f np1 vbz xx p-acp d, cc vdz xx vvi.
(7) part (DIV1)
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1073
I shall shew you, First, that an unregenerate man cannot love God. Secondly, why he cannot love God.
I shall show you, First, that an unregenerate man cannot love God. Secondly, why he cannot love God.
pns11 vmb vvi pn22, ord, cst dt j n1 vmbx vvi np1. ord, c-crq pns31 vmbx vvi np1.
(7) part (DIV1)
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1074
First, He cannot. No man, until God renew his Image in him, can love God; for there goes renewing grace to this work, to love God above self;
First, He cannot. No man, until God renew his Image in him, can love God; for there Goes renewing grace to this work, to love God above self;
ord, pns31 vmbx. dx n1, c-acp np1 vvi po31 n1 p-acp pno31, vmb vvi np1; c-acp pc-acp vvz vvg n1 p-acp d n1, pc-acp vvi np1 p-acp n1;
(7) part (DIV1)
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1075
its a rare thing, very seldom do you find out this corruption. Ah, I pity you!
its a rare thing, very seldom do you find out this corruption. Ah, I pity you!
pn31|vbz dt j n1, av av vdb pn22 vvi av d n1. uh, pns11 vvb pn22!
(7) part (DIV1)
182
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1076
you know not the half of that contrariety that is in every one of you to God:
you know not the half of that contrariety that is in every one of you to God:
pn22 vvb xx dt n-jn pp-f d n1 cst vbz p-acp d crd pp-f pn22 p-acp np1:
(7) part (DIV1)
182
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1077
In Deut. 30. 6. The Lord thy God will circumcise thy heart, to love the Lord thy God with all thy heart:
In Deuteronomy 30. 6. The Lord thy God will circumcise thy heart, to love the Lord thy God with all thy heart:
p-acp np1 crd crd dt n1 po21 n1 vmb vvi po21 n1, pc-acp vvi dt n1 po21 n1 p-acp d po21 n1:
(7) part (DIV1)
182
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1078
For there is a foreskin upon the heart of man that must be taken away,
For there is a foreskin upon the heart of man that must be taken away,
p-acp pc-acp vbz dt n1 p-acp dt n1 pp-f n1 cst vmb vbi vvn av,
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and that is a natural hardness and indisposition, and this sticks upon the very elect of God themselves,
and that is a natural hardness and indisposition, and this sticks upon the very elect of God themselves,
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until they are called according to Gods purpose;
until they Are called according to God's purpose;
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for they are born uncircumcised, and have not this love of God in them, but a contrariety and enmity to God:
for they Are born uncircumcised, and have not this love of God in them, but a contrariety and enmity to God:
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Indeed its true, they have a love of God towards them, while they are in a state of alienation from him,
Indeed its true, they have a love of God towards them, while they Are in a state of alienation from him,
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and that is called Amor NONLATINALPHABET, but not yet Amor NONLATINALPHABET:
and that is called Amor, but not yet Amor:
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the love of his good pleasure towards them, but not a love of complacency and well-pleasedness in them:
the love of his good pleasure towards them, but not a love of complacency and Well-pleasedness in them:
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For so the Scripture calls him only that serves Christ in righteousness, and peace, and joy in the holy Ghost, Rom. 14. 18. These are under the well-pleasedness of God only;
For so the Scripture calls him only that serves christ in righteousness, and peace, and joy in the holy Ghost, Rom. 14. 18. These Are under the Well-pleasedness of God only;
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and therefore, though the love of his purpose may be toward them, yet this of complacency is not in them until they be converted, I the Lord will circumcise thy heart to love, &c.
and Therefore, though the love of his purpose may be towards them, yet this of complacency is not in them until they be converted, I the Lord will circumcise thy heart to love, etc.
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Secondly, the effects of alienation from God may be found in every natural man:
Secondly, the effects of alienation from God may be found in every natural man:
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For so in Col. 1. 21. You were sometimes alienated and enemies in your minds by wicked works.
For so in Col. 1. 21. You were sometime alienated and enemies in your minds by wicked works.
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And again, in Ephes. 4. 18. Being alienated from the life of God.
And again, in Ephesians 4. 18. Being alienated from the life of God.
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You will say this speaks to the Gentils, what they were before they came to Christ: I grant it;
You will say this speaks to the Gentiles, what they were before they Come to christ: I grant it;
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but were the Jewes, that were Church members, as you may seem to be, any better? Of them, Christ saith in John 5. 42. I know you, that you have not the love of God in you.
but were the Jews, that were Church members, as you may seem to be, any better? Of them, christ Says in John 5. 42. I know you, that you have not the love of God in you.
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You may very well think that they would have spit in the face of any that should have said they had not the love of God in them,
You may very well think that they would have spit in the face of any that should have said they had not the love of God in them,
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as you may hold any man in defiance that shall say it of you: But you know not the enmity and contrariety that is in your hearts to God:
as you may hold any man in defiance that shall say it of you: But you know not the enmity and contrariety that is in your hearts to God:
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He proves it by this argument; he that hath not true faith in Christ, hath not a sincere love of God;
He Proves it by this argument; he that hath not true faith in christ, hath not a sincere love of God;
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As men put fallacies to themselves in point of believing, so in point of loving:
As men put fallacies to themselves in point of believing, so in point of loving:
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And I remember Aquinas goes about to prove that all unbelief arises from the hatred of God;
And I Remember Aquinas Goes about to prove that all unbelief arises from the hatred of God;
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when a man traces his unbelief in Christ to the last result of it, he shall find it to be the hate of God:
when a man traces his unbelief in christ to the last result of it, he shall find it to be the hate of God:
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I would not strain things higher then they are, but so far forth as they may give a good demonstration:
I would not strain things higher then they Are, but so Far forth as they may give a good demonstration:
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By which argument it appears that there is not much love of God in the world, or indeed in the Church:
By which argument it appears that there is not much love of God in the world, or indeed in the Church:
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And this contrariety to God may appear,
And this contrariety to God may appear,
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First, in that a natural man hath not (and cannot have any) delight in communion with God;
First, in that a natural man hath not (and cannot have any) delight in communion with God;
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and I think he can have no delight in God, in Heaven, or Earth: In Earth he cannot; tis an irk some thing!
and I think he can have no delight in God, in Heaven, or Earth: In Earth he cannot; this an irk Some thing!
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They say, When will the new Moon be gone, and the Sabbath be over, that we may set forth wheat, and keep our markets!
They say, When will the new Moon be gone, and the Sabbath be over, that we may Set forth wheat, and keep our Markets!
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Amos 8. 5. weary of communion with God.
Amos 8. 5. weary of communion with God.
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Nay, and some say that it is demonstrable, that if by supposition an unregerate man were let into Heaven, he would not take content there, could not possibly have any delight in it;
Nay, and Some say that it is demonstrable, that if by supposition an unregerate man were let into Heaven, he would not take content there, could not possibly have any delight in it;
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proving by this supposition, that if one were in heaven that had not this divine grace, this likeness with God, there would be no delight and content there with him to abide;
proving by this supposition, that if one were in heaven that had not this divine grace, this likeness with God, there would be no delight and content there with him to abide;
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for both the happiness of the place is unproportionable to his sensuality, and the holiness of Gods presence & communion with him are as unsuitable to him,
for both the happiness of the place is unproportionable to his sensuality, and the holiness of God's presence & communion with him Are as unsuitable to him,
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as the glorious light of the Sun unto the eye of an owl, which he cannot bear,
as the glorious Light of the Sun unto the eye of an owl, which he cannot bear,
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and is no more desirable then pearls that are cast before a swine: For things are to be measured not by the excellency of the place it self,
and is no more desirable then Pearls that Are cast before a Swine: For things Are to be measured not by the excellency of the place it self,
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but by the proportionableness of nature to them:
but by the proportionableness of nature to them:
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And therefore, as you desire to find happiness and delight in heaven it self when you die,
And Therefore, as you desire to find happiness and delight in heaven it self when you die,
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so it concerns you to get your corrupt natures changed and sanctified, without which I do verily believe heaven it self would not be heaven unto you.
so it concerns you to get your corrupt nature's changed and sanctified, without which I do verily believe heaven it self would not be heaven unto you.
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Oh what a miserable case doth a corrupt and natural man live in, that would not go to torment and perdition,
O what a miserable case does a corrupt and natural man live in, that would not go to torment and perdition,
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and cannot go to heaven and salvation, because of the contrariety of his nature! Secondly, it appears, in that a carnal man delights to do that which God hates,
and cannot go to heaven and salvation, Because of the contrariety of his nature! Secondly, it appears, in that a carnal man delights to do that which God hates,
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and prefers it, and is not troubled, doth not tremble at his offence of God;
and prefers it, and is not troubled, does not tremble At his offence of God;
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They rejoyce to do evil, Pro. 2. 14. And if any of you sometimes find them to be troubled for sin,They rejoice to do evil, Pro 2. 14. And if any of you sometime find them to be troubled for since,
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and to be in anguish, as it is ordinary, it is but out of self-love, being affrighted at the punishment and torment, being willing to be rid of them;
and to be in anguish, as it is ordinary, it is but out of Self-love, being affrighted At the punishment and torment, being willing to be rid of them;
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for so the Devil is, Art thou come to torment us before our time? but not at the offence of God,
for so the devil is, Art thou come to torment us before our time? but not At the offence of God,
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except as of a Judge which hath the Law ready in his mouth, not of God as a Father, which shews their fear to be servile,
except as of a Judge which hath the Law ready in his Mouth, not of God as a Father, which shows their Fear to be servile,
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and servile fear hath torment in it, which love casts out, and not filial and son like, which love causes.
and servile Fear hath torment in it, which love Cast out, and not filial and son like, which love Causes.
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Thirdly, it appears in the hatred they express to the Image of God, in whomsoever they see it:
Thirdly, it appears in the hatred they express to the Image of God, in whomsoever they see it:
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For as he (and tis so all the world over, from the beginning to the end) that was born after the flesh (it is not a falling out between man and man for a time) but he that was born after the flesh, persecuted,
For as he (and this so all the world over, from the beginning to the end) that was born After the Flesh (it is not a falling out between man and man for a time) but he that was born After the Flesh, persecuted,
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or despised, or mocked him that was born after the spirit, Gal. 4. 19. as then,
or despised, or mocked him that was born After the Spirit, Gal. 4. 19. as then,
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so now, that as they say, the Leopard or Tygre will express their hatred to man even in his picture, where they find it they will tear it, in hatred unto man;
so now, that as they say, the Leopard or Tiger will express their hatred to man even in his picture, where they find it they will tear it, in hatred unto man;
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you shall find it so in the wicked carnal men of the world, whereever they see the Image of God shine forth, they will be sure to tear and persecute it;
you shall find it so in the wicked carnal men of the world, wherever they see the Image of God shine forth, they will be sure to tear and persecute it;
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and therefore from that it may be certainly concluded that they love not God: And this is the contrariety that I charge upon corrupt nature unto God.
and Therefore from that it may be Certainly concluded that they love not God: And this is the contrariety that I charge upon corrupt nature unto God.
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Secondly, why a natural man loves not God. First, this rule may be the reason of it;
Secondly, why a natural man loves not God. First, this Rule may be the reason of it;
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he loves not God at all that loves any thing more then God: I think we shall set our selves into a very great strait anon;
he loves not God At all that loves any thing more then God: I think we shall Set our selves into a very great strait anon;
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an underlove is accounted none at all;
an underlove is accounted none At all;
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a woman would not much account of the loue of a husband, if he loved one woman in the world more then her self;
a woman would not much account of the love of a husband, if he loved one woman in the world more then her self;
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love will not bear one more;
love will not bear one more;
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He shall leave father and mother (saith the Scripture) and cleave to his wife. He shall leave father and mother (Says the Scripture) and cleave to his wife.
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How do you think God will esteem and account that love to him, if so be your selves,
How do you think God will esteem and account that love to him, if so be your selves,
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or any creature in the world be loved above him, or better then him? And therefore the love of God then begins to be accounted lovely,
or any creature in the world be loved above him, or better then him? And Therefore the love of God then begins to be accounted lovely,
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and reckoned for love, when it exceeds all other love:
and reckoned for love, when it exceeds all other love:
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Its accounted by the surplussage of it, that it hath above life and liberty, above the world,
Its accounted by the surplusage of it, that it hath above life and liberty, above the world,
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and all the dear and near things of the world; if you account it otherwise, you shall be mistaken:
and all the dear and near things of the world; if you account it otherwise, you shall be mistaken:
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As you account a thing to be weight, if it draw the scale; for that that makes one scale weigh down the other, that makes the weight;
As you account a thing to be weight, if it draw the scale; for that that makes one scale weigh down the other, that makes the weight;
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so though thou lovest, God in many respects, yet until it come to surplussage and preponderation, God accounts not of it;
so though thou Lovest, God in many respects, yet until it come to surplusage and preponderation, God accounts not of it;
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for the greater weight carries down the scale from him; for while the scales stand even, it is not accounted weight:
for the greater weight carries down the scale from him; for while the scales stand even, it is not accounted weight:
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And therefore every natural man that committeth forni•ation with the creature, and is married to some one or other lust, hath no love to God,
And Therefore every natural man that Committeth forni•ation with the creature, and is married to Some one or other lust, hath no love to God,
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because God is overweighed by it:
Because God is overweighed by it:
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And this Doctrine our Saviour taught in Matth. 10. 37. He that loveth, Father, Mother, son,
And this Doctrine our Saviour taught in Matthew 10. 37. He that loves, Father, Mother, son,
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or daughter more then me, is not worthy of me. or daughter more then me, is not worthy of me.
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And the reason is, while God and the creature are in competition, while God stands not against us in any lust of ours, we know not whether we love God or our selves best;
And the reason is, while God and the creature Are in competition, while God Stands not against us in any lust of ours, we know not whither we love God or our selves best;
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but when they come into election, then its seen:
but when they come into election, then its seen:
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As while the scales stand upon the Counter, there is no sight which end is the weightier;
As while the scales stand upon the Counter, there is no sighed which end is the Weightier;
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but when you take the ballance in hand, then you find which preponderates: So when you come to particulars, either lose this profit, or Gods favour;
but when you take the balance in hand, then you find which preponderates: So when you come to particulars, either loose this profit, or God's favour;
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while these stand in competition, there is no knowledge, no sight; but when you come to try, your hearts and consciences will quickly tell you;
while these stand in competition, there is no knowledge, no sighed; but when you come to try, your hearts and Consciences will quickly tell you;
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the ballance doth not tell you which end the gold lies in, and which the brass,
the balance does not tell you which end the gold lies in, and which the brass,
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but where the most weight lies:
but where the most weight lies:
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Every man tells himself that God is best to be loved, and that end hath the gold in it;
Every man tells himself that God is best to be loved, and that end hath the gold in it;
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yet the choice of the creature above God, shews that there lies most weight; and thats pure interest and lust that takes place with you.
yet the choice of the creature above God, shows that there lies most weight; and thats pure Interest and lust that Takes place with you.
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Thus it is when God is weighed against lust in a natural mans beam;
Thus it is when God is weighed against lust in a natural men beam;
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and therefore whatever you say in that point, look to the election and choise of the heart, that chuses the creature before God,
and Therefore whatever you say in that point, look to the election and choice of the heart, that chooses the creature before God,
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and shews that God is less esteemed then lust, or a natural mans interest.
and shows that God is less esteemed then lust, or a natural men Interest.
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Secondly, an unregenerate man cannot love God, because he can have no assurance that God loves him first;
Secondly, an unregenerate man cannot love God, Because he can have no assurance that God loves him First;
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for that is a rule, 1 John 4. 19. We love him, because he loved us first:
for that is a Rule, 1 John 4. 19. We love him, Because he loved us First:
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that is, to ordain and fashion us unto eternal life; the sense and appearance whereof is hidden to a natural man;
that is, to ordain and fashion us unto Eternal life; the sense and appearance whereof is hidden to a natural man;
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and there must not only be a first love, but also the sense and knowledge of it,
and there must not only be a First love, but also the sense and knowledge of it,
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before it beget a reciprocal and answerable love to God:
before it beget a reciprocal and answerable love to God:
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And therefore the love of God to his elect in their state of nature, cannot produce any love in them to God:
And Therefore the love of God to his elect in their state of nature, cannot produce any love in them to God:
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why? because it must be a thing known;
why? Because it must be a thing known;
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there must be day-break or Sun-rising, a work of effectual vocation and calling, by which light you may see it;
there must be daybreak or Sunrising, a work of effectual vocation and calling, by which Light you may see it;
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you can no more love God, till not only you have his divine grace, but also know it,
you can no more love God, till not only you have his divine grace, but also know it,
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then the pavement can be hot, or reflect heat to make you hot, till the Sun hath shined upon it;
then the pavement can be hight, or reflect heat to make you hight, till the Sun hath shined upon it;
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no more is it in your hearts to love God above self, until the love of God hath shined into your hearts, to make them in love with him.
no more is it in your hearts to love God above self, until the love of God hath shined into your hearts, to make them in love with him.
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And this is the second thing, the contrariety of corrupt nature to God.
And this is the second thing, the contrariety of corrupt nature to God.
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THirdly, the contrariety of corrupt nature unto grace is manifested in their mutual fight one against another: (Remember that I go about to prove that there is such opposition of a natural man to God,
Thirdly, the contrariety of corrupt nature unto grace is manifested in their mutual fight one against Another: (remember that I go about to prove that there is such opposition of a natural man to God,
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as that he cannot convert himself, and come in to Christ to believe) for neither will sin give grace entrance & admission,
as that he cannot convert himself, and come in to christ to believe) for neither will since give grace Entrance & admission,
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nor will allow it quiet possession or dominion; but they are always in unreconciliable war, while there are remains of either:
nor will allow it quiet possession or dominion; but they Are always in unreconcilable war, while there Are remains of either:
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For as it was said of Esau and Jacob, when they strangely strugled and wrestled in their Mothers womb,
For as it was said of Esau and Jacob, when they strangely struggled and wrestled in their Mother's womb,
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and she went to the Oracle, and asked, Why is it thus with me? it was answered in Gen. 25. 23. There are two Nations,
and she went to the Oracle, and asked, Why is it thus with me? it was answered in Gen. 25. 23. There Are two nations,
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and two manner of people in thy womb. and two manner of people in thy womb.
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This sets forth to us grace and nature, flesh and spirit, which in the same womb of mans heart do fight and struggle;
This sets forth to us grace and nature, Flesh and Spirit, which in the same womb of men heart do fight and struggle;
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and if you will have the very words, it is in Gal. 5: 17. These are set one against another, the flesh lusteth against the spirit,
and if you will have the very words, it is in Gal. 5: 17. These Are Set one against Another, the Flesh Lusteth against the Spirit,
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and the spirit against the flesh: And these are of contrary perswasions, principles, byasses, and affections;and the Spirit against the Flesh: And these Are of contrary persuasions, principles, Byasses, and affections;
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and every man is opposite to this grace, by reason that his corruption hath first possession,
and every man is opposite to this grace, by reason that his corruption hath First possession,
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and having so, fights against that grace that comes to take him captive to Christ Jesus;
and having so, fights against that grace that comes to take him captive to christ jesus;
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and there can be no more compliance in a natural man to comply with the grace of God, then between fire and water:
and there can be no more compliance in a natural man to comply with the grace of God, then between fire and water:
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why? because there is a contrariety;
why? Because there is a contrariety;
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every thing that is, be it of never so vile and base a being, would be what it is,
every thing that is, be it of never so vile and base a being, would be what it is,
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and hath no principle to aspire to a higher being: A spider cannot aspire to a being above her;
and hath no principle to aspire to a higher being: A spider cannot aspire to a being above her;
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a toad or serpent cannot wish (as I may say) to be any thing then what they are;
a toad or serpent cannot wish (as I may say) to be any thing then what they Are;
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only man indeed may aspire to be worse, and more contrary to God, but never better;
only man indeed may aspire to be Worse, and more contrary to God, but never better;
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and therefore I see no reason that can be given, why corruption should desire to change its estate into the state of grace:
and Therefore I see no reason that can be given, why corruption should desire to change its estate into the state of grace:
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Corruption supplanted grace at first, and is always prone to supplant grace again:
Corruption supplanted grace At First, and is always prove to supplant grace again:
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Corruption supplanted Gods Image at first, and is ever attempting to do so again, but that through Christ grace comes in,
Corruption supplanted God's Image At First, and is ever attempting to do so again, but that through christ grace comes in,
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and supplants sin in part, fighting down the dominion of it, though not the existence and being of it:
and supplants since in part, fighting down the dominion of it, though not the existence and being of it:
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Sin dwells in me, saith the Apostle;since dwells in me, Says the Apostle;
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that look as Joshua, when he came to the Land of Canaan, destroyed all the Canaanitish Kings,
that look as joshua, when he Come to the Land of Canaan, destroyed all the Canaanitish Kings,
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but not all the Canaanites and petty people;
but not all the Canaanites and Petty people;
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for they were left for good uses, to teach them humility, and to do Gods work upon them;
for they were left for good uses, to teach them humility, and to do God's work upon them;
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so if ever regenerating grace come into the heart of man, it will certainly kill and subdue all kingship and dominion of sin:
so if ever regenerating grace come into the heart of man, it will Certainly kill and subdue all kingship and dominion of since:
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Sin shall not have dominion over you, because you are not under the Law but grace: since shall not have dominion over you, Because you Are not under the Law but grace:
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But yet all sin is not extinguished; the Canaanites yet live: Sin dwels in the people of God, but it dwels in them for good ends;
But yet all since is not extinguished; the Canaanites yet live: since dwells in the people of God, but it dwells in them for good ends;
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for if it had not been for good ends left, be confident it should not have been.
for if it had not been for good ends left, be confident it should not have been.
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There are two Uses of it; for Humiliation, and for Consolation: For though it be a lamentation to every Christian to draw the clog:
There Are two Uses of it; for Humiliation, and for Consolation: For though it be a lamentation to every Christian to draw the clog:
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Oh wretched man that I am, who shall deliver me from this body of death! O wretched man that I am, who shall deliver me from this body of death!
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Rom. 7. 14. yet it is a comfort when a man finds this contrariety in him;
Rom. 7. 14. yet it is a Comfort when a man finds this contrariety in him;
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he hath cause to bless God that he is not all of a piece, that he is not all flesh, that there is Esau and Jacob in him:
he hath cause to bless God that he is not all of a piece, that he is not all Flesh, that there is Esau and Jacob in him:
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For it is not the conquest that shews grace, but the fight or contrariety of grace unto corruption.
For it is not the conquest that shows grace, but the fight or contrariety of grace unto corruption.
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And were it not that grace had a stronger Second, viz. Christ and the Spirit,
And were it not that grace had a Stronger Second, viz. christ and the Spirit,
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as its delivered 1 John 4. 4. Greater is he that is in you, then he that is in the world, it would be extinguished and beaten out of the field every day;
as its Delivered 1 John 4. 4. Greater is he that is in you, then he that is in the world, it would be extinguished and beaten out of the field every day;
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for tis as easily put out as the light of the Sun would be put out by any interposition,
for this as Easily put out as the Light of the Sun would be put out by any interposition,
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and would no longer live then a spark of fire in the Ocean;
and would no longer live then a spark of fire in the Ocean;
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but only God doth as well keep it in, as bring it in at first by his mighty arm;
but only God does as well keep it in, as bring it in At First by his mighty arm;
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for as to heat the water you know there is need of fire, but not to cool it;
for as to heat the water you know there is need of fire, but not to cool it;
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the nature of the water will out the heat: And though the Sun gives light, yet there needs no cause of darkness;
the nature of the water will out the heat: And though the Sun gives Light, yet there needs no cause of darkness;
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for if the Sun cease to shine, darkness it self returns, and comes into the Air, where it was before:
for if the Sun cease to shine, darkness it self returns, and comes into the Air, where it was before:
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So the very cessation of the influences of the spirit, if they should but cease,
So the very cessation of the influences of the Spirit, if they should but cease,
av dt j n1 pp-f dt n2 pp-f dt n1, cs pns32 vmd p-acp vvi,
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though there were no contrary causes (as there are from the flesh & the world that infuses corruption) yet these corruptions would return,
though there were no contrary Causes (as there Are from the Flesh & the world that infuses corruption) yet these corruptions would return,
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as the first inhabitants in man, to which he is first principled; so that it is the wonderful power of God that keeps grace alive.
as the First inhabitants in man, to which he is First principled; so that it is the wondered power of God that keeps grace alive.
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Thats the third particular to prove this Contrariety, that maintains the fight, and keeps out divine grace until the heart be made willing to receive it.
Thats the third particular to prove this Contrariety, that maintains the fight, and keeps out divine grace until the heart be made willing to receive it.
d|vbz dt ord j pc-acp vvi d n1, cst vvz dt n1, cc vvz av j-jn n1 p-acp dt n1 vbb vvn j pc-acp vvi pn31.
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Fourthly, the Contrariety of corrupt nature unto God, is manifested by this, that the holy Law of God (which the Apostle calls holy, just,
Fourthly, the Contrariety of corrupt nature unto God, is manifested by this, that the holy Law of God (which the Apostle calls holy, just,
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and good) makes sin more sinful, and exasperates it into a greater height;
and good) makes since more sinful, and exasperates it into a greater height;
cc j) vvz n1 av-dc j, cc vvz pn31 p-acp dt jc n1;
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and therefore those men that live where the Law of God comes closest to them in reproof and correction, are the wickedst men alive;
and Therefore those men that live where the Law of God comes closest to them in reproof and correction, Are the wickedest men alive;
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that as you see by making of a Dam the stream is raised, and the water fumes and furiously beats against it;
that as you see by making of a Dam the stream is raised, and the water fumes and furiously beats against it;
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so when a restraint is put upon the nature of man by the very Law of God, nature it self (I mean corrupt) becomes furious:
so when a restraint is put upon the nature of man by the very Law of God, nature it self (I mean corrupt) becomes furious:
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And this point is taught almost in a whole Chapter, Rom. 7. whereof excellent use may be made for a man to see his corruptions in Pauls glass, ver. 13. Was that which is good made death to me? God forbid;
And this point is taught almost in a Whole Chapter, Rom. 7. whereof excellent use may be made for a man to see his corruptions in Paul's glass, ver. 13. Was that which is good made death to me? God forbid;
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but sin, that it might appear sin, wrought death in me by that which is good,
but since, that it might appear since, wrought death in me by that which is good,
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and by the commandement became exceeding sinful. What a miserable creature is natural man! if God give him a commandement, he is the worse for it;and by the Commandment became exceeding sinful. What a miserable creature is natural man! if God give him a Commandment, he is the Worse for it;
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there is a renitency, an opposition in the heart of man to the Law of God;
there is a renitency, an opposition in the heart of man to the Law of God;
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that most appears, in that we the less do what God commands, because he commands it;
that most appears, in that we the less doe what God commands, Because he commands it;
cst ds vvz, p-acp cst pns12 dt av-dc n1 q-crq np1 vvz, c-acp pns31 vvz pn31;
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and we the rather do that which God forbids, because he forbids it. A horse, or stomackful colt, put the bridle on him, and he is mad;
and we the rather do that which God forbids, Because he forbids it. A horse, or stomacful colt, put the bridle on him, and he is mad;
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let him run in the field, and he is quiet:
let him run in the field, and he is quiet:
vvb pno31 vvi p-acp dt n1, cc pns31 vbz j-jn:
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Let the Sun shine on a stinking dunghill, and it stinks the worse, not because the Sun gives pollution by its heat,
Let the Sun shine on a stinking dunghill, and it stinks the Worse, not Because the Sun gives pollution by its heat,
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but by accident makes the stink break forth so much the more.
but by accident makes the stink break forth so much the more.
cc-acp p-acp n1 vvz dt n1 vvb av av av-d dt av-dc.
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Alas, when the Lord comes to put the bridle of restraint on man, he is filld with more stomack and rage;
Alas, when the Lord comes to put the bridle of restraint on man, he is filled with more stomach and rage;
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and when the sweet Sun shines on him to invite him to God, he is still the worse, and the rather evil;
and when the sweet Sun shines on him to invite him to God, he is still the Worse, and the rather evil;
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so little compliance is there of mans heart with God:
so little compliance is there of men heart with God:
av j n1 vbz a-acp pp-f ng1 n1 p-acp np1:
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And as we may truly say that Antipathies and Sympathies do shew us very far into nature where they are found,
And as we may truly say that Antipathies and Sympathies do show us very Far into nature where they Are found,
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as the Schools do well observe;
as the Schools do well observe;
c-acp dt n2 vdb av vvi;
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for a lamb to hate and fly from, not this and that wolf, but every one,
for a lamb to hate and fly from, not this and that wolf, but every one,
p-acp dt n1 pc-acp vvi cc vvi p-acp, xx d cc d n1, cc-acp d pi,
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though it never saw it before, which shews a general antipathy to all wolves: So it is in this case;
though it never saw it before, which shows a general antipathy to all wolves: So it is in this case;
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if there were a Law of God made known to any natural man, such a Law as he never saw nor heard of before, he would hate it, and never comply with it;
if there were a Law of God made known to any natural man, such a Law as he never saw nor herd of before, he would hate it, and never comply with it;
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which shews the stone that is in his heart, and manifests a rebellion in it against God:
which shows the stone that is in his heart, and manifests a rebellion in it against God:
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As on the contrary, a Sympathy, an agreement:
As on the contrary, a sympathy, an agreement:
c-acp p-acp dt n-jn, dt n1, dt n1:
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A soul that loves and delights in the Law of God, though most cross to private interests, is a very excellent proof of grace, that hath reconciled the enmity of the heart to God, Rom. 7. 22. I delight in the Law of God concerning the inner man.
A soul that loves and delights in the Law of God, though most cross to private interests, is a very excellent proof of grace, that hath reconciled the enmity of the heart to God, Rom. 7. 22. I delight in the Law of God Concerning the inner man.
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Fifthly and lastly, the pleasingness, NONLATINALPHABET, of the heart with any lust to which its taken by peculiar agreement of nature, which is peccatum in deliciis, doth shew this contrariety unto God;
Fifthly and lastly, the pleasingness,, of the heart with any lust to which its taken by peculiar agreement of nature, which is peccatum in delicious, does show this contrariety unto God;
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so long as this sin of delight continues his master-sin, he will walk contrary to God, say what you will.
so long as this since of delight continues his Master sin, he will walk contrary to God, say what you will.
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I confess every man cannot practice every gross sin, as to be a drunkard, a whore-monger, covetous, no more then one man at one time can possibly be sick of all diseases;
I confess every man cannot practice every gross since, as to be a drunkard, a whoremonger, covetous, no more then one man At one time can possibly be sick of all diseases;
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but that sin which takes him up by natural propension, inclination, or custome, or whatever it be, that either takes acquaintance with,
but that since which Takes him up by natural propension, inclination, or custom, or whatever it be, that either Takes acquaintance with,
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or possession of him, no such man can come to Christ:
or possession of him, no such man can come to christ:
cc n1 pp-f pno31, dx d n1 vmb vvi p-acp np1:
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He himself tells them, How can ye believe, that are taken up with worldly credit and ambition? John 5. 4. Let it be any sin, Covetousness, Drunkenness,
He himself tells them, How can you believe, that Are taken up with worldly credit and ambition? John 5. 4. Let it be any since, Covetousness, drunkenness,
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or Lust, which he feeds by other sins, and serves as a master, to which he is tyed as fast as by a Cable, which he cannot break until divine grace appear to him,
or Lust, which he feeds by other Sins, and serves as a master, to which he is tied as fast as by a Cable, which he cannot break until divine grace appear to him,
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and cannot get off by any power of his own, but Gods; no afflictions;
and cannot get off by any power of his own, but God's; no afflictions;
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though they bray him as a fool in a morter, pound him to pieces, yet his folly shall not depart from him; no vowes;
though they bray him as a fool in a mortar, pound him to Pieces, yet his folly shall not depart from him; no vows;
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though he seem to bind himself never so firmly, nothing while the lust remains, will alter or change him;
though he seem to bind himself never so firmly, nothing while the lust remains, will altar or change him;
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nay, set the judgement of God and death eternal before his eyes, ye do nothing;
nay, Set the judgement of God and death Eternal before his eyes, you do nothing;
uh-x, vvb dt n1 pp-f np1 cc n1 j p-acp po31 n2, pn22 vdb pix;
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the pleasure of his sin remains, Rom. 1. ult. Who knowing the judgement of God, that they that commit such things are worthy of death,
the pleasure of his since remains, Rom. 1. ult. Who knowing the judgement of God, that they that commit such things Are worthy of death,
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yet not only do the same, but have pleasure in them that do them. Nay, would you think that any mans sin should be so fast rivetted in him,yet not only do the same, but have pleasure in them that do them. Nay, would you think that any men since should be so fast riveted in him,
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as that it should cause him to love death? He doth so interpretativè, by Gods construction and interpretation.
as that it should cause him to love death? He does so interpretativè, by God's construction and Interpretation.
c-acp cst pn31 vmd vvi pno31 pc-acp vvi n1? pns31 vdz av fw-la, p-acp npg1 n1 cc n1.
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Prov. 8. ult. He that sinneth against me, hurteth his soul; and they that hate me, love death. Curae 8. ult. He that Sinneth against me, hurteth his soul; and they that hate me, love death.
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Now how filthy and abominable is man (saith God) that drinks in iniquity like water!
Now how filthy and abominable is man (Says God) that drinks in iniquity like water!
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comparing a natural man to a fish in the water, in its own Element, from which you know he cannot be willingly pulled to the dry bank;
comparing a natural man to a Fish in the water, in its own Element, from which you know he cannot be willingly pulled to the dry bank;
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and therefore I conclude that man is not willingly of himself brought into that estate,
and Therefore I conclude that man is not willingly of himself brought into that estate,
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though it be far better, yea a thousand times better then his own, until his nature be changed, and then he is brought.
though it be Far better, yea a thousand times better then his own, until his nature be changed, and then he is brought.
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And so much for the first branch, the Contrariety of corrupt nature to God, to his Law, and to his Grace.
And so much for the First branch, the Contrariety of corrupt nature to God, to his Law, and to his Grace.
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But whereas an Objection might be made, that man is not so contrary to grace, because that shews him life:
But whereas an Objection might be made, that man is not so contrary to grace, Because that shows him life:
cc-acp cs dt n1 vmd vbi vvn, cst n1 vbz xx av j-jn p-acp n1, c-acp cst vvz pno31 n1:
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Certainly there is a greater opposition in the heart of man to the grace of the Gospel,
Certainly there is a greater opposition in the heart of man to the grace of the Gospel,
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then to the Law of Duty, to humble man, and shew him that the work of Conversion is from contrary to contrary:
then to the Law of Duty, to humble man, and show him that the work of Conversion is from contrary to contrary:
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And therefore let me make use of that which some say, that God in creating the world drew the creatures out of nothing;
And Therefore let me make use of that which Some say, that God in creating the world drew the creatures out of nothing;
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but in this new Creation, Conversion, he finds opposition and contrariety in the subject that he works upon, that bids him battel, and sets him at defiance:
but in this new Creation, Conversion, he finds opposition and contrariety in the Subject that he works upon, that bids him battle, and sets him At defiance:
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The Minister converts by new objects, and God by new natures, until which, there is little done.
The Minister converts by new objects, and God by new nature's, until which, there is little done.
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The second Branch of this opposition of corrupt nature to God, we call enmity unto, or hatred of God himself; self;
The second Branch of this opposition of corrupt nature to God, we call enmity unto, or hatred of God himself; self;
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which I instance in, to shew that poison & venom that is in man, in every one of your best hearts in your natural condition unto the Lord God;
which I instance in, to show that poison & venom that is in man, in every one of your best hearts in your natural condition unto the Lord God;
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you will not be known of it in your selves: Hate God, may some say! there is not one of us that take our selves to be haters of God,
you will not be known of it in your selves: Hate God, may Some say! there is not one of us that take our selves to be haters of God,
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but seem to defie all that hate God: But the Scripture speaks much of it;
but seem to defy all that hate God: But the Scripture speaks much of it;
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Them that hate me, saith God, Exo. 20. 5. And he calls them NONLATINALPHABET, Rom. 1. 30. Haters of God. Them that hate me, Says God, Exo. 20. 5. And he calls them, Rom. 1. 30. Haters of God.
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And in handling of this point, I shall enter upon that sin which is diabolical. First, Hatred is a part of that diabolical malignity, which makes man like the Devil;
And in handling of this point, I shall enter upon that since which is diabolical. First, Hatred is a part of that diabolical malignity, which makes man like the devil;
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for when he overthrew man at the first, he spawned into man a certain diabolical seed;
for when he overthrew man At the First, he spawned into man a certain diabolical seed;
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not sins of sensuality and the flesh, but malignity, and opposition, and spight against God; this man is of a serpentine nature:
not Sins of sensuality and the Flesh, but malignity, and opposition, and spite against God; this man is of a serpentine nature:
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One man may be angry with another man; but a Serpent hates the very nature of man:
One man may be angry with Another man; but a Serpent hates the very nature of man:
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Anger is in particulars, hate in generals, say the Schools; so that this arises higher then the other doth, into a hatred of God himself. And then
Anger is in particulars, hate in generals, say the Schools; so that this arises higher then the other does, into a hatred of God himself. And then
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Secondly, Hatred differs from Contrariety in this:
Secondly, Hatred differs from Contrariety in this:
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It rises from the consideration of such effects of justice which are threatned or executed upon man against his will, punishing him for sin, and so causes hatred;
It rises from the consideration of such effects of Justice which Are threatened or executed upon man against his will, punishing him for since, and so Causes hatred;
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but Contrariety is to the holiness of God and his Law, and so is an opposite to Gods justice, and the effects of it;
but Contrariety is to the holiness of God and his Law, and so is an opposite to God's Justice, and the effects of it;
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for corruption is so desperately carried against God, that like the Devil, it hates God punishing and inflicting;
for corruption is so desperately carried against God, that like the devil, it hates God punishing and inflicting;
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not peradventure as God is a benefactor and sustainer of nature, but he will not abide Gods vengeance on him:
not Peradventure as God is a benefactor and sustainer of nature, but he will not abide God's vengeance on him:
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Insomuch that a man in his private retired thoughts hath secret wishings in himself sometimes that God were not, looking upon the effects of the Justice of God.
Insomuch that a man in his private retired thoughts hath secret wishings in himself sometime that God were not, looking upon the effects of the justice of God.
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And this I will shew you in three Particulars:
And this I will show you in three Particulars:
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And oh that this might rifle your hearts, to go away from this self-love of yours, whereby the great God is so opposed!
And o that this might rifle your hearts, to go away from this Self-love of yours, whereby the great God is so opposed!
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First, all the hate that is in man aganst the Law, the Holiness, the Image of God, rises originally from the hate of God himself, there is the core of this disease;
First, all the hate that is in man against the Law, the Holiness, the Image of God, rises originally from the hate of God himself, there is the core of this disease;
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you think if you hate man for the Image of God that is in him, that you hate but man;
you think if you hate man for the Image of God that is in him, that you hate but man;
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but the root of the disease lies in the hatred of God:
but the root of the disease lies in the hatred of God:
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Therefore Christ teaches it, John 15. 17. If the world hate you, ye know it hated me before it hated you.
Therefore christ Teaches it, John 15. 17. If the world hate you, you know it hated me before it hated you.
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Men are ashamed to see this Fountain; but the malice of the Devil shews whence this hatred doth arise.
Men Are ashamed to see this Fountain; but the malice of the devil shows whence this hatred does arise.
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Secondly, every corrupt man, more or less, holds the truth of God in unrighteousness, and doth as it were keep it under a bushel, Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteouss of men, that hold the truth in unrighteousness.
Secondly, every corrupt man, more or less, holds the truth of God in unrighteousness, and does as it were keep it under a bushel, Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteouss of men, that hold the truth in unrighteousness.
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That is, that whereas there is a shining light that shines in man, he hath common notions of right and wrong;
That is, that whereas there is a shining Light that shines in man, he hath Common notions of right and wrong;
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this he knows, but he will not let it breath out in practice, but lets his affections and lusts imprison and dam it up;
this he knows, but he will not let it breath out in practice, but lets his affections and Lustiest imprison and dam it up;
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he will not let this light restrain his lusts: There is no man living that lives up to his own light;
he will not let this Light restrain his Lustiest: There is no man living that lives up to his own Light;
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he knows more then he will practice and put forth to the glory of God, in his place and family;
he knows more then he will practice and put forth to the glory of God, in his place and family;
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and therefore there is wrath to him.
and Therefore there is wrath to him.
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There is no man in this place, let him be never so vile, but hath some beams of light, Amat lucentem, edit arguentem;
There is no man in this place, let him be never so vile, but hath Some beams of Light, Amat lucentem, edit arguentem;
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he loves the shining light, but hates the reproving and convincing light. This also is the sin of the Devil.
he loves the shining Light, but hates the reproving and convincing Light. This also is the since of the devil.
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Thirdly, this hatred appears in this;
Thirdly, this hatred appears in this;
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man is angry that he may not sin impune, and do what he will without controll;
man is angry that he may not sin impune, and do what he will without control;
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and if he cannot, then he fastens his hatred upon God:
and if he cannot, then he fastens his hatred upon God:
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God hath given him grace, but he would fain enjoy and serve lusts and pleasures freely,
God hath given him grace, but he would fain enjoy and serve Lustiest and pleasures freely,
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and would have impunity not to be punished; he would sin and escape, sin and be saved, sin and be happy; this is his temper:
and would have impunity not to be punished; he would sin and escape, since and be saved, since and be happy; this is his temper:
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And if the wrath of God be revealed, that he cannot do so, then he is carried out to an utter hatred of God himself;
And if the wrath of God be revealed, that he cannot do so, then he is carried out to an utter hatred of God himself;
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for if he could, he would continue and go on in the height of his iniquity,
for if he could, he would continue and go on in the height of his iniquity,
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and would not be punished, but could wish that God were out of his way: If he could disarm his justice, he would;
and would not be punished, but could wish that God were out of his Way: If he could disarm his Justice, he would;
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and therefore he can be content that God give life and being, and fuel to maintain his lusts;
and Therefore he can be content that God give life and being, and fuel to maintain his Lustiest;
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but if he see that God come out to punish, then he wishes with all his heart rather that God were not, that there were no such inflictor of punishment upon man:
but if he see that God come out to Punish, then he wishes with all his heart rather that God were not, that there were no such inflictor of punishment upon man:
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These are the secret thoughts, the eruptions and belchings, secret breakings up of hatred that are in the hearts of men to God:
These Are the secret thoughts, the eruptions and belchings, secret breakings up of hatred that Are in the hearts of men to God:
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And if you ask for an instance of it out of man, I can give none but the Devil, that in all these three steps wishes that God were not.
And if you ask for an instance of it out of man, I can give none but the devil, that in all these three steps wishes that God were not.
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And this I have briefly said to shew the enmity of man to God, that besides sensual lusts, there should be such a poison in his spirit against the holy God, which we hear of often in the Scripture;
And this I have briefly said to show the enmity of man to God, that beside sensual Lustiest, there should be such a poison in his Spirit against the holy God, which we hear of often in the Scripture;
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the wisdom of the flesh or appetite (call it what you will) in Rom. 8. 7. is enmity unto God;
the Wisdom of the Flesh or appetite (call it what you will) in Rom. 8. 7. is enmity unto God;
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for it is not subject to the law of God (let him be never so wise) nor indeed can be. And in Col. 1. 21. And you that were sometimes alienated and enemies in your minds by wicked works. for it is not Subject to the law of God (let him be never so wise) nor indeed can be. And in Col. 1. 21. And you that were sometime alienated and enemies in your minds by wicked works.
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And let no man marvel at it;
And let no man marvel At it;
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the reason is this, the love of God will not stand with any thing that is better loved:
the reason is this, the love of God will not stand with any thing that is better loved:
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If any thing be better loved then God is, then it turns to hatred:
If any thing be better loved then God is, then it turns to hatred:
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Ye adulterers and adulteresses, saith the Apostl, Jam. 4. 4. meaning worldly men, know you not that the friendship of the world is enmity with God? Now if you recollect these two Arguments, the Corruption and Contrariety that is in natural man to God,You Adulterers and Adulteresses, Says the Apostle, Jam. 4. 4. meaning worldly men, know you not that the friendship of the world is enmity with God? Now if you recollect these two Arguments, the Corruption and Contrariety that is in natural man to God,
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and the Enmity that is in him, I think you will say the first part is proved, That no man can come to Christ, by reason uot only of the impotency,
and the Enmity that is in him, I think you will say the First part is proved, That no man can come to christ, by reason uot only of the impotency,
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but the opposition that is in him. This in general to the Opposition. NOw I am to go on particulary to handle this Opposition.
but the opposition that is in him. This in general to the Opposition. NOw I am to go on particular to handle this Opposition.
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First, mans unwillingness to believe and come in to grace offered. Secondly, his resistance against converting grace that offers it self.
First, men unwillingness to believe and come in to grace offered. Secondly, his resistance against converting grace that offers it self.
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First then I will shew you the unwillingness of corrupt natural man to accept of grace offered:
First then I will show you the unwillingness of corrupt natural man to accept of grace offered:
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And this is a point wherein the demerit of man, and the condemning Justice of God thereupon doth appear without all excuse of mans self, without all exception against the Grace of God;
And this is a point wherein the demerit of man, and the condemning justice of God thereupon does appear without all excuse of men self, without all exception against the Grace of God;
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for what exception can man make against his condemnation that is willing to be condemned;
for what exception can man make against his condemnation that is willing to be condemned;
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what excuse can he make for his unbelief that is unwilling to believe? that whereas all creatures in the world do affect that most wherein their happiness doth lie,
what excuse can he make for his unbelief that is unwilling to believe? that whereas all creatures in the world do affect that most wherein their happiness does lie,
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and are infinitely carryed towards it, in the persuite whereof no creature can be indifferent:
and Are infinitely carried towards it, in the persuite whereof no creature can be indifferent:
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yet corrupt sinful man doth not only oppose the commands of God, break his bonds asunder and cast his cords away, Psal. 2. 2. but is also unwilling unto salvation, to which he is invited by so many solicitations, to which he is drawn by so many powerful arguments and perswasions of the Word of God under the Gospel as are afforded him.
yet corrupt sinful man does not only oppose the commands of God, break his bonds asunder and cast his cords away, Psalm 2. 2. but is also unwilling unto salvation, to which he is invited by so many solicitations, to which he is drawn by so many powerful Arguments and persuasions of the Word of God under the Gospel as Are afforded him.
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And this is the point I handle;
And this is the point I handle;
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That man naturally is unwilling to be converted, to turn to Christ, that he may be saved.
That man naturally is unwilling to be converted, to turn to christ, that he may be saved.
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I think you will hardly believe this point: But it may justly be said he cannot come, because he will not;
I think you will hardly believe this point: But it may justly be said he cannot come, Because he will not;
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for in John 5. 40. this point is clearly proved; You will not come to me that ye may have life.
for in John 5. 40. this point is clearly proved; You will not come to me that you may have life.
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And it is the complaint that our Saviour makes over Jerusalem, Mat. 13. 37. How often would I have gathered thee, and ye would not!
And it is the complaint that our Saviour makes over Jerusalem, Mathew 13. 37. How often would I have gathered thee, and you would not!
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And in Prov. 1. 24. I have called, and ye have refused; I have stretched out my hands, and none regarded;
And in Curae 1. 24. I have called, and you have refused; I have stretched out my hands, and none regarded;
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you have set at naught my counsel, and would have none of my reproof, but have cast my words behind your backs. you have Set At nought my counsel, and would have none of my reproof, but have cast my words behind your backs.
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Nay, you would have none of me, saith God, Psal. 81. 11. Israel would none of me.
Nay, you would have none of me, Says God, Psalm 81. 11. Israel would none of me.
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They that have not heard of salvation offered, do not seek it; they to whom it hath been offered, do neglect it;
They that have not herd of salvation offered, do not seek it; they to whom it hath been offered, do neglect it;
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and they to whom it is commended by all commendations, they have despised it. Conversion is as little beholding to the will of man as to any thing;
and they to whom it is commended by all commendations, they have despised it. Conversion is as little beholding to the will of man as to any thing;
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that whereas friends would have their friends, and one relation would have another, when they know Christ, they would have them know Christ also:
that whereas Friends would have their Friends, and one Relation would have Another, when they know christ, they would have them know christ also:
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The woman of Samaria called the whole Town out to Christ:
The woman of Samaria called the Whole Town out to christ:
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Conversion is least beholding to the Queen of Faculties, as they call the Will of man, which is rather the slave of all the rest, the Captain of rebellion, whereby man is unwilling to his own conversion and faith in Christ Jesus:
Conversion is least beholding to the Queen of Faculties, as they call the Will of man, which is rather the slave of all the rest, the Captain of rebellion, whereby man is unwilling to his own conversion and faith in christ jesus:
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And therefore it is said in 1 Joh. 1. 13. We are born of God, regenerate, not of blood,
And Therefore it is said in 1 John 1. 13. We Are born of God, regenerate, not of blood,
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nor of the will of the flesh, nor of the will of man, but God. Those that do receive Christ, are born again:nor of the will of the Flesh, nor of the will of man, but God. Those that do receive christ, Are born again:
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But this regeneration is denied, First, to a natural instinct, not of blood. Secondly, to a carnal principle, not of the will of the flesh.
But this regeneration is denied, First, to a natural instinct, not of blood. Secondly, to a carnal principle, not of the will of the Flesh.
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Thirdly, to any moral rational principle, not of the will of man.
Thirdly, to any moral rational principle, not of the will of man.
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But it is affirmed to be an influence of God, as its said, but of God. There can be no just reason given that man should be unwilling to come to Christ, or to be converted;
But it is affirmed to be an influence of God, as its said, but of God. There can be no just reason given that man should be unwilling to come to christ, or to be converted;
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for no man can give any reason against the chief good, or the only means that may serve to that end:
for no man can give any reason against the chief good, or the only means that may serve to that end:
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Mans happiness lies in the enjoying of God; and the means tending thereunto, is coming to, and closing with Christ Jesus:
men happiness lies in the enjoying of God; and the means tending thereunto, is coming to, and closing with christ jesus:
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But there may be reason from the miserable and mischievous corruption of man, that doth, and will, and can do nothing else but walk contrary to his own happiness;
But there may be reason from the miserable and mischievous corruption of man, that does, and will, and can do nothing Else but walk contrary to his own happiness;
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the Bow is made to hit the mark, but yet sometimes (as we say) it must needs miss;
the Bow is made to hit the mark, but yet sometime (as we say) it must needs miss;
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the reason must be taken from the crookedness and deceitfulness of the Bow:
the reason must be taken from the crookedness and deceitfulness of the Bow:
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So it is with man, he is made to be happy in the enjoyment of God by this one means of coming to Christ;
So it is with man, he is made to be happy in the enjoyment of God by this one means of coming to christ;
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yet he must needs sometime miss;
yet he must needs sometime miss;
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the reason must be taken from the deceitfulness of the heart of man, that is possest with vanity, folly, pride, and lust.
the reason must be taken from the deceitfulness of the heart of man, that is possessed with vanity, folly, pride, and lust.
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This is the point then, the unwillingness of man to his own Conversion.
This is the point then, the unwillingness of man to his own Conversion.
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And first in General I shall lay down this Reason for it, that is the summ of all reasons;
And First in General I shall lay down this Reason for it, that is the sum of all Reasons;
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That every man by nature is forelaid with some impediments and obstructions that prohibit his closure with Christ, That every man by nature is forelaid with Some impediments and obstructions that prohibit his closure with christ,
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and that Gospel-way of salvation by the faith of Christ. He fights against it, he opposes it, he is unwilling unto it:and that Gospel way of salvation by the faith of christ. He fights against it, he opposes it, he is unwilling unto it:
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Corrupt man fights against these two things, the holy Law of God, and the Gospel: He fights against the law of God, in maintenance of sin, lust, and corruption;
Corrupt man fights against these two things, the holy Law of God, and the Gospel: He fights against the law of God, in maintenance of since, lust, and corruption;
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he fights against Christ and Gospel-grace as much as against the Law:
he fights against christ and Gospel-grace as much as against the Law:
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And this he doth in maintenance of that we call self; and of the two this is the sharper opposition:
And this he does in maintenance of that we call self; and of the two this is the sharper opposition:
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For the first desire of mans heart is to be himself, and to seek himself, and to maintain himself from all manner of captivity;
For the First desire of men heart is to be himself, and to seek himself, and to maintain himself from all manner of captivity;
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and therefore the Apostle tells us, That there is might in this arm of God to bring every thought in us into captivity to the obedience of Christ:
and Therefore the Apostle tells us, That there is might in this arm of God to bring every Thought in us into captivity to the Obedience of christ:
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To whom he would not come, if he could preserve that self that is in him;
To whom he would not come, if he could preserve that self that is in him;
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in the maintenance whereof he is unwilling to accept of the grace of the Gospel when its offered.
in the maintenance whereof he is unwilling to accept of the grace of the Gospel when its offered.
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And this point shall be thus handled. First, what I mean by the Gospel-way of Salvation; these two things.
And this point shall be thus handled. First, what I mean by the Gospel way of Salvation; these two things.
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First, the one and only way of the salvation of a sinner, is that which is brought to light by the doctrine of the Gospel:
First, the one and only Way of the salvation of a sinner, is that which is brought to Light by the Doctrine of the Gospel:
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Moral doctrine teaches reformation of life according to principles of vertue;
Moral Doctrine Teaches Reformation of life according to principles of virtue;
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but this which is called the glorious Gospel of the blessed God, in 1 Tim. 1. 11. is that only which is the Jubilee-Trumpet, proclaming the acceptable year of the Lord, the day of salvation:
but this which is called the glorious Gospel of the blessed God, in 1 Tim. 1. 11. is that only which is the Jubilee-Trumpet, proclaiming the acceptable year of the Lord, the day of salvation:
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In allusion to which its said, Psal. 89. 15. Blessed are the people that hear the joyful sound;
In allusion to which its said, Psalm 89. 15. Blessed Are the people that hear the joyful found;
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for thereby is brought life and immortality to light, viz. through the Gospel, 2 Tim. 1. 10. shewing that life and immortality are hid,for thereby is brought life and immortality to Light, viz. through the Gospel, 2 Tim. 1. 10. showing that life and immortality Are hid,
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and in the dark to all the world, until they be brought to light by Gospel-doctrine:
and in the dark to all the world, until they be brought to Light by Gospel doctrine:
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For therein is the righteousness of God revealed, Rom. 1. 17. The way of Gods making righteous,For therein is the righteousness of God revealed, Rom. 1. 17. The Way of God's making righteous,
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or justification of man, is revealed and made known to man by the doctrine of the Gospel:
or justification of man, is revealed and made known to man by the Doctrine of the Gospel:
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For as the children of Israel in Aegypt (may be) might know that there was a promise of deliverance;
For as the children of Israel in Egypt (may be) might know that there was a promise of deliverance;
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but whether they should deliver themselves, or that Moses, an exile and cast-out, was the man to deliver them, that they knew not:
but whither they should deliver themselves, or that Moses, an exile and Cast out, was the man to deliver them, that they knew not:
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So that Christ is that Moses which was to be manifested to Gods Israel, to bring loft man out of damnation, from Egyptian slavery under which he was, its only brought to light by the doctrine of the Gospel.
So that christ is that Moses which was to be manifested to God's Israel, to bring loft man out of damnation, from Egyptian slavery under which he was, its only brought to Light by the Doctrine of the Gospel.
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Secondly, by this doctrine Christ is set forth the righteousness of a sinner, and the root of spiritual and eternal life, acknowledging Christ to be the tree of life, into which all that are saved must be transplanted from off the tree of corruption whereon they naturally grow:
Secondly, by this Doctrine christ is Set forth the righteousness of a sinner, and the root of spiritual and Eternal life, acknowledging christ to be the tree of life, into which all that Are saved must be transplanted from off the tree of corruption whereon they naturally grow:
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For Christ and a Believer make but one body; Righteousness they have none at all but what they have through him;
For christ and a Believer make but one body; Righteousness they have none At all but what they have through him;
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spiritual and eternal life they have none but what they have from him, as is shewn in Rom. 11. 24. by a comparison given of the branches of the tree:
spiritual and Eternal life they have none but what they have from him, as is shown in Rom. 11. 24. by a comparison given of the branches of the tree:
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Thou wert cut off from the Olive-tree wild by nature, and wert grafted contrary to nature in the good Olive-tree: Thou Wertenberg Cut off from the Olive-tree wild by nature, and Wertenberg grafted contrary to nature in the good Olive-tree:
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Where you see that conversion of a man to Christ and Gospel-grace is compared to an ingrafting contrary unto nature;
Where you see that conversion of a man to christ and Gospel-grace is compared to an engrafting contrary unto nature;
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for the graft grows not naturally, but contrary to nature;
for the grafted grows not naturally, but contrary to nature;
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so that there must be a transplantation, a cutting off man from the Crab-tree of natural corruption, that he may, contrary to nature, be planted into Christ Jesus,
so that there must be a transplantation, a cutting off man from the Crab tree of natural corruption, that he may, contrary to nature, be planted into christ jesus,
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unto which work, that man is unwilling, may appear by these two expressions, Thou wert cut off, and To be grafted contrary to nature:
unto which work, that man is unwilling, may appear by these two expressions, Thou Wertenberg Cut off, and To be grafted contrary to nature:
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For to be cut off by sharpness from a condition to which a man is naturalized,
For to be Cut off by sharpness from a condition to which a man is naturalized,
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though it be worse, and to be ingrafted contrary to nature, though into a better, man cannot be willing.
though it be Worse, and to be ingrafted contrary to nature, though into a better, man cannot be willing.
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Secondly, he is not willing to this way of salvation by transplantation into Christ, upon these grounds.
Secondly, he is not willing to this Way of salvation by transplantation into christ, upon these grounds.
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First, because this way of salvation is out of his sight; for nature and the wisdom of it doth not teach it him;
First, Because this Way of salvation is out of his sighed; for nature and the Wisdom of it does not teach it him;
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though there be the greatest sagacity and quickness of scent in natural wisdom that you can imagine;
though there be the greatest sagacity and quickness of scent in natural Wisdom that you can imagine;
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yet it cannot reveal Gods giving Jesus Christ the Lord to man; there can be no willingness to receive that which is not known;
yet it cannot reveal God's giving jesus christ the Lord to man; there can be no willingness to receive that which is not known;
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the greatest wisdom accounts it foolishness:
the greatest Wisdom accounts it foolishness:
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Those two words are taken for one and the same, 1 Cor. 2. 14. The natural man receiveth not the things of God, neither can know them.
Those two words Are taken for one and the same, 1 Cor. 2. 14. The natural man receives not the things of God, neither can know them.
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Receiving is an act of faith and believing, and goes not before knowing;
Receiving is an act of faith and believing, and Goes not before knowing;
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for being ignorant of Gods righteousness, Rom. 10. 3. thats the way of Gods making man righteous;
for being ignorant of God's righteousness, Rom. 10. 3. thats the Way of God's making man righteous;
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ignoti nulla cupido: And therefore as Israel in the wilderness did not know that the Serpent on the pole should heal the mortal sting and biting of the fiery Serpent, till it was set up;ignoti nulla Cupido: And Therefore as Israel in the Wilderness did not know that the Serpent on the pole should heal the Mortal sting and biting of the fiery Serpent, till it was Set up;
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so Christ did as much lie out of the way of manifestation for mans wisdom to find out;
so christ did as much lie out of the Way of manifestation for men Wisdom to find out;
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neither could it be known to a natural man, before it had been revealed to him by the Gospel. The second Reason arises thus:
neither could it be known to a natural man, before it had been revealed to him by the Gospel. The second Reason arises thus:
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As in nature they say there is no vacuity, but every place in the whole world is full of somewhat,
As in nature they say there is no vacuity, but every place in the Whole world is full of somewhat,
c-acp p-acp n1 pns32 vvb pc-acp vbz dx n1, cc-acp d n1 p-acp dt j-jn n1 vbz j pp-f av,
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until there come some other matter to expel it; now so is it with the heart of man;
until there come Some other matter to expel it; now so is it with the heart of man;
c-acp pc-acp vvi d j-jn n1 pc-acp vvi pn31; av av vbz pn31 p-acp dt n1 pp-f n1;
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its taken np with corruption, and possest, till the grace of God come and drive that out,
its taken np with corruption, and possessed, till the grace of God come and drive that out,
pn31|vbz vvn n1 p-acp n1, cc vvn, c-acp dt n1 pp-f np1 vvb cc vvi cst av,
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and extirpate that which is in possession already:
and extirpate that which is in possession already:
cc vvi d r-crq vbz p-acp n1 av:
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For the heart is not as a thing wherein there is nothing of God, or sin;
For the heart is not as a thing wherein there is nothing of God, or since;
c-acp dt n1 vbz xx p-acp dt n1 c-crq pc-acp vbz pix pp-f np1, cc n1;
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but every man living, his heart is blotted with corruption, before it be written upon with the Law:
but every man living, his heart is blotted with corruption, before it be written upon with the Law:
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I will write my Law in yonr hearts, saith God when he regenerates any man;I will write my Law in yonr hearts, Says God when he regenerates any man;
pns11 vmb vvi po11 n1 p-acp po22 n2, vvz np1 c-crq pns31 vvz d n1;
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for the heart of no man is rasa tabula, a white paper, that is neither good or bad;
for the heart of no man is rasa tabula, a white paper, that is neither good or bad;
p-acp dt n1 pp-f dx n1 vbz fw-la fw-la, dt j-jn n1, cst vbz dx j cc j;
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but is like a pair of scales not empty, it inclines one way or other: Now supposing a natural man blotted with corruption, and sin is first in possession;
but is like a pair of scales not empty, it inclines one Way or other: Now supposing a natural man blotted with corruption, and since is First in possession;
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then there is this rule, that as the inclination of every thing is, so is the appetite of it;
then there is this Rule, that as the inclination of every thing is, so is the appetite of it;
av a-acp vbz d n1, cst p-acp dt n1 pp-f d n1 vbz, av vbz dt n1 pp-f pn31;
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for the appetite follows not the goodness of the object, but the inclination of the creature as that that doth desire it;
for the appetite follows not the Goodness of the Object, but the inclination of the creature as that that does desire it;
p-acp dt n1 vvz xx dt n1 pp-f dt n1, cc-acp dt n1 pp-f dt n1 c-acp d cst vdz vvi pn31;
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as the stomack vitiated, desires not the most wholsom food, but longs, and hath an appetite after coals and ashes,
as the stomach vitiated, Desires not the most wholesome food, but longs, and hath an appetite After coals and Ashes,
c-acp dt n1 vvd, vvz xx dt av-ds j n1, cc-acp vvz, cc vhz dt n1 p-acp n2 cc n2,
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and that because it is full of humours: Its not the goodness of the thing, but the inclination draws out desire;
and that Because it is full of humours: Its not the Goodness of the thing, but the inclination draws out desire;
cc d c-acp pn31 vbz j pp-f n2: pn31|vbz xx dt n1 pp-f dt n1, cc-acp dt n1 vvz av n1;
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so the will of man being sowred with corrupt ferment, wills not, desires not grace, but follows the Byas or inclination of that humour that hath corrupted it:
so the will of man being soured with corrupt ferment, wills not, Desires not grace, but follows the Bias or inclination of that humour that hath corrupted it:
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And this the Scripture speaking of every man by nature corruptly principled, saith, he cannot act contrary to that principle which inclines him to sin;
And this the Scripture speaking of every man by nature corruptly principled, Says, he cannot act contrary to that principle which inclines him to since;
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he cannot will that which is against that inclination that doth possess him, and disiinclines him to do good, Rom: 8. 8. So then they that are in the flesh, cannot please God: He saith, they cannot;
he cannot will that which is against that inclination that does possess him, and disiinclines him to do good, Rom: 8. 8. So then they that Are in the Flesh, cannot please God: He Says, they cannot;
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the principle that inclines them to act is fleshly, and therefore the appetite cannot be spiritual:
the principle that inclines them to act is fleshly, and Therefore the appetite cannot be spiritual:
dt n1 cst vvz pno32 p-acp n1 vbz j, cc av dt n1 vmbx vbi j:
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A will on the contrary to that which is good, is made the property, and follows upon regenerating grace, Psalm 110. 3. Thy people shall be willing in the day of thy power.
A will on the contrary to that which is good, is made the property, and follows upon regenerating grace, Psalm 110. 3. Thy people shall be willing in the day of thy power.
dt n1 p-acp dt j-jn p-acp cst r-crq vbz j, vbz vvn dt n1, cc vvz p-acp vvg n1, n1 crd crd po21 n1 vmb vbi j p-acp dt n1 pp-f po21 n1.
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Meaning in that day that the Lord shall shew his power upon the will, to draw it,
Meaning in that day that the Lord shall show his power upon the will, to draw it,
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and ingraft another principle on the heart; then a man shall come, and not till then:
and ingraft Another principle on the heart; then a man shall come, and not till then:
cc vvn j-jn n1 p-acp dt n1; av dt n1 vmb vvi, cc xx c-acp av:
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And then to will is present with me, as the Apostle saith, Rom. 7. when there is this principle laid; every appetite follows the inclination;And then to will is present with me, as the Apostle Says, Rom. 7. when there is this principle laid; every appetite follows the inclination;
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as the inclination moves, so the appetite doth; and because this is corrupt in natural man, therefore it cannot will good.
as the inclination moves, so the appetite does; and Because this is corrupt in natural man, Therefore it cannot will good.
c-acp dt n1 vvz, av dt n1 vdz; cc c-acp d vbz j p-acp j n1, av pn31 vmbx vvi j.
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Thirdly, a man is naturally enamoured with a pleasing apprehension of some righteousness of his own;
Thirdly, a man is naturally enamoured with a pleasing apprehension of Some righteousness of his own;
ord, dt n1 vbz av-j vvn p-acp dt j-vvg n1 pp-f d n1 pp-f po31 d;
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not only some, but every man naturally is of this opinion, and therefore is not willing to come to Christ;
not only Some, but every man naturally is of this opinion, and Therefore is not willing to come to christ;
xx av-j d, cc-acp d n1 av-j vbz pp-f d n1, cc av vbz xx j pc-acp vvi p-acp np1;
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and while he is filld with this opinion, and pleased with this apprehension that he hath somewhat of his own, whereby he shall be righteous with God,
and while he is filled with this opinion, and pleased with this apprehension that he hath somewhat of his own, whereby he shall be righteous with God,
cc cs pns31 vbz vvn p-acp d n1, cc vvn p-acp d n1 cst pns31 vhz av pp-f po31 d, c-crq pns31 vmb vbi j p-acp np1,
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so long he is not willing to take in this righteousness of Christ:
so long he is not willing to take in this righteousness of christ:
av av-j pns31 vbz xx j pc-acp vvi p-acp d n1 pp-f np1:
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no more then a Merchant is to cast his loading into the Sea, until he see the necessity of life require it;
no more then a Merchant is to cast his loading into the Sea, until he see the necessity of life require it;
dx av-dc cs dt n1 vbz pc-acp vvi po31 n-vvg p-acp dt n1, c-acp pns31 vvb dt n1 pp-f n1 vvb pn31;
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so will not the natural man, until he see a necessity of this righteousness unto eternal life;
so will not the natural man, until he see a necessity of this righteousness unto Eternal life;
av vmb xx dt j n1, c-acp pns31 vvb dt n1 pp-f d n1 p-acp j n1;
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and therefore so long as he can patch up any shelter to himself out of the fragments of his own hopes, he doth not submit himself to the righteousness of God,
and Therefore so long as he can patch up any shelter to himself out of the fragments of his own hope's, he does not submit himself to the righteousness of God,
cc av av av-j c-acp pns31 vmb vvi a-acp d n1 p-acp px31 av pp-f dt n2 pp-f po31 d n2, pns31 vdz xx vvi px31 p-acp dt n1 pp-f np1,
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as the Apostle saith, Rom. 10. 3. They went about to establish their own righteousness, and submitted not unto the righteousness of God.
as the Apostle Says, Rom. 10. 3. They went about to establish their own righteousness, and submitted not unto the righteousness of God.
c-acp dt n1 vvz, np1 crd crd pns32 vvd p-acp pc-acp vvi po32 d n1, cc vvd xx p-acp dt n1 pp-f np1.
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As a Manslayer under the Law would not fly from his own house unto the City of refuge,
As a Manslayer under the Law would not fly from his own house unto the city of refuge,
p-acp dt n1 p-acp dt n1 vmd xx vvi p-acp po31 d n1 p-acp dt n1 pp-f n1,
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until the avenger of blood threatned him;
until the avenger of blood threatened him;
c-acp dt n1 pp-f n1 vvd pno31;
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so no man until he hear the voice of Gods wrath, and the malediction of the Law, will take his heels to fly from his own righteousness, but will lie quiet there:
so no man until he hear the voice of God's wrath, and the malediction of the Law, will take his heels to fly from his own righteousness, but will lie quiet there:
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This self-somethingness is predominant in every man that lives, until Christ be found;
This self-somethingness is predominant in every man that lives, until christ be found;
d j vbz j p-acp d n1 cst vvz, c-acp np1 vbb vvn;
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and in it, man places his gains as the Scripture calls it, viz. the arguments of his confidence,
and in it, man places his gains as the Scripture calls it, viz. the Arguments of his confidence,
cc p-acp pn31, n1 n2 po31 n2 p-acp dt n1 vvz pn31, n1 dt n2 pp-f po31 n1,
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as S t. Paul in his natural estate did:
as S tO. Paul in his natural estate did:
c-acp sy sy. np1 p-acp po31 j n1 vdd:
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Those things th•t were gain to me, I accounted loss for Christ, Phil. 3. 7. Those things that were gain to me in my natural estate;Those things th•t were gain to me, I accounted loss for christ, Philip 3. 7. Those things that were gain to me in my natural estate;
d n2 av vbdr n1 p-acp pno11, pns11 vvd n1 p-acp np1, np1 crd crd d n2 cst vbdr n1 p-acp pno11 p-acp po11 j n1;
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which stopt and hindred Paul, made him so opposite when they stood in his way, and appeared gain to him;
which stopped and hindered Paul, made him so opposite when they stood in his Way, and appeared gain to him;
r-crq vvd cc vvn np1, vvd pno31 av av-jn c-crq pns32 vvd p-acp po31 n1, cc vvd n1 p-acp pno31;
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these he accounted loss upon the discovery of Christ:
these he accounted loss upon the discovery of christ:
d pns31 vvd n1 p-acp dt n1 pp-f np1:
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And so you finde in the Gospel, men naturally set upon doing, and to have somewhat of themselves.
And so you find in the Gospel, men naturally Set upon doing, and to have somewhat of themselves.
cc av pn22 vvb p-acp dt n1, n2 av-j vvn p-acp vdg, cc pc-acp vhi av pp-f px32.
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Master, what shall we do, that we may work the works of God? And, Good Master, what shall I do, that I may inherit eternal life? As if they made no other question but the way of salvation lay in doing: Master, what shall we do, that we may work the works of God? And, Good Master, what shall I do, that I may inherit Eternal life? As if they made no other question but the Way of salvation lay in doing:
n1, q-crq vmb pns12 vdi, cst pns12 vmb vvi dt n2 pp-f np1? cc, j n1, q-crq vmb pns11 vdi, cst pns11 vmb vvi j n1? c-acp cs pns32 vvd dx j-jn n1 p-acp dt n1 pp-f n1 vvd p-acp vdg:
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This is the work of God (said our Saviour) that you believe in him whom he hath sent, John 6. 29. answering them in their own words to their own question.This is the work of God (said our Saviour) that you believe in him whom he hath sent, John 6. 29. answering them in their own words to their own question.
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And the Nation of the Jewes do make us an example of the invalidity of our own works:
And the nation of the Jews do make us an Exampl of the invalidity of our own works:
cc dt n1 pp-f dt np2 vdb vvi pno12 dt n1 pp-f dt n1 pp-f po12 d n2:
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1438
They which followed after the Law of righteousness, have not attained, Rom. 9. 31. And the Gentils make an example of the sufficiency and necessity of faith in Christ:They which followed After the Law of righteousness, have not attained, Rom. 9. 31. And the Gentiles make an Exampl of the sufficiency and necessity of faith in christ:
pns32 r-crq vvd p-acp dt n1 pp-f n1, vhb xx vvn, np1 crd crd cc dt n2-j vvi dt n1 pp-f dt n1 cc n1 pp-f n1 p-acp np1:
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They believed when Christ was preached unto them, and attained righteousness, because they did not seek it by the works of the law, but by faith, ver. 31. The Reason why every man naturally and willingly doth build himself upon this false bottom, which makes him unwilling to come to this Gospel-way of righteousness that God hath revealed by Christ, is;They believed when christ was preached unto them, and attained righteousness, Because they did not seek it by the works of the law, but by faith, ver. 31. The Reason why every man naturally and willingly does built himself upon this false bottom, which makes him unwilling to come to this Gospel way of righteousness that God hath revealed by christ, is;
pns32 vvd c-crq np1 vbds vvn p-acp pno32, cc vvd n1, c-acp pns32 vdd xx vvi pn31 p-acp dt n2 pp-f dt n1, cc-acp p-acp n1, fw-la. crd dt n1 c-crq d n1 av-j cc av-j vdz vvi px31 p-acp d j n1, r-crq vvz pno31 j pc-acp vvi p-acp d n1 pp-f n1 cst np1 vhz vvn p-acp np1, vbz;
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First, every man will have some shelter for himself;
First, every man will have Some shelter for himself;
ord, d n1 vmb vhi d n1 p-acp px31;
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when a man sees his own nakedness, fear and shame will drive him to seek a cover,
when a man sees his own nakedness, Fear and shame will drive him to seek a cover,
c-crq dt n1 vvz po31 d n1, n1 cc n1 vmb vvi pno31 pc-acp vvi dt n1,
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though they be but fig-leaves, as Adam did when he felt himself naked: The cobweb serves the spider, and the shell the snail;
though they be but Fig leaves, as Adam did when he felt himself naked: The cobweb serves the spider, and the shell the snail;
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1443
every man hath somewhat to cover his nakedness, that he thinks may shelter him. And then
every man hath somewhat to cover his nakedness, that he thinks may shelter him. And then
d n1 vhz av pc-acp vvi po31 n1, cst pns31 vvz vmb vvi pno31. cc av
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Secondly, this is the usual shelter. First, because it is your own:
Secondly, this is the usual shelter. First, Because it is your own:
ord, d vbz dt j n1. ord, c-acp pn31 vbz po22 d:
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They went about to establish their own righteousness, Rom. 10. 3. their own: For we all love our own things,They went about to establish their own righteousness, Rom. 10. 3. their own: For we all love our own things,
pns32 vvd a-acp pc-acp vvi po32 d n1, np1 crd crd po32 d: c-acp pns12 d vvb po12 d n2,
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even because they are our own; there is in every natural man somthing that he cals his own:
even Because they Are our own; there is in every natural man something that he calls his own:
av c-acp pns32 vbr po12 d; pc-acp vbz p-acp d j n1 pi cst pns31 vvz po31 d:
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This he puts in the place of Christ, until he be throughly & soundly convincd to receive him:
This he puts in the place of christ, until he be thoroughly & soundly convinced to receive him:
d pns31 vvz p-acp dt n1 pp-f np1, c-acp pns31 vbb av-j cc av-j vvd pc-acp vvi pno31:
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And therefore it is a demonstration of a man that hath truly found Christ, when he is come so far as to quit his own for the righteousness of God which is by faith,
And Therefore it is a demonstration of a man that hath truly found christ, when he is come so Far as to quit his own for the righteousness of God which is by faith,
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1449
when he is able to look on that as dung and dross, and to lose it all for the excellent knowledge of Christ Jesus, Phil. 3. 9. And secondly, this is that which is his strong hold,
when he is able to look on that as dung and dross, and to loose it all for the excellent knowledge of christ jesus, Philip 3. 9. And secondly, this is that which is his strong hold,
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1450
because it seems the most natural and rational way to a natural man: Ask a man how he shall be saved;
Because it seems the most natural and rational Way to a natural man: Ask a man how he shall be saved;
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he can instance in nothing but the way of his own works;
he can instance in nothing but the Way of his own works;
pns31 vmb n1 p-acp pix cc-acp dt n1 pp-f po31 d n2;
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for this being the condition of the first Covenant made with man, Do this and live, it sticks still in his teeth;
for this being the condition of the First Covenant made with man, Do this and live, it sticks still in his teeth;
p-acp d vbg dt n1 pp-f dt ord n1 vvd p-acp n1, vdb d cc vvi, pn31 vvz av p-acp po31 n2;
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and therefore he still gr•pes after this old door, still harping on this Doing and live: Its natural to him. And then
and Therefore he still gr•pes After this old door, still harping on this Doing and live: Its natural to him. And then
cc av pns31 av vvz p-acp d j n1, av vvg p-acp d vdg cc vvi: pn31|vbz j p-acp pno31. cc av
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1454
Thirdly, it makes you, and the best of you unwilling, because there is in this way a maintenance of pride and boasting:
Thirdly, it makes you, and the best of you unwilling, Because there is in this Way a maintenance of pride and boasting:
ord, pn31 vvz pn22, cc dt js pp-f pn22 j, c-acp pc-acp vbz p-acp d n1 dt n1 pp-f n1 cc n-vvg:
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1455
The Peacock may here spread his tail; in this way I can maintain self:
The Peacock may Here spread his tail; in this Way I can maintain self:
dt n1 vmb av vvi po31 n1; p-acp d n1 pns11 vmb vvi n1:
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1456
And therefore its said, Rom. 3. 17. that glorying is not excluded by the Law of works, not so;
And Therefore its said, Rom. 3. 17. that glorying is not excluded by the Law of works, not so;
cc av pn31|vbz vvn, np1 crd crd d vvg vbz xx vvn p-acp dt n1 pp-f n2, xx av;
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1457
it maintains some string uncut that upholds a man on his own bottom.
it maintains Some string uncut that upholds a man on his own bottom.
pn31 vvz d n1 j cst vvz dt n1 p-acp po31 d n1.
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This for these reasons being mans darling, is the cause that he is unwilling and averse to take the Gospel-way, which sets up another righteousness, that pulls down this;
This for these Reasons being men darling, is the cause that he is unwilling and averse to take the Gospel way, which sets up Another righteousness, that pulls down this;
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and that makes him cry up his own Diana.
and that makes him cry up his own Diana.
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Fourthly, when Christ is holden forth to a natural man that opposeth himself, you must know that the offer is made to a man in his strong holds:
Fourthly, when christ is held forth to a natural man that Opposeth himself, you must know that the offer is made to a man in his strong holds:
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Every natural man is fortified beforehand against the knowledge of Christ Jesus;
Every natural man is fortified beforehand against the knowledge of christ jesus;
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and you know, if men come to a strong hold, and offer fair conditions while it is tenable,
and you know, if men come to a strong hold, and offer fair conditions while it is tenable,
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and they within be able to hold it, they are unwilling to yield; man is unwilling, being fortified, to take in the Conquerour:
and they within be able to hold it, they Are unwilling to yield; man is unwilling, being fortified, to take in the Conqueror:
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Now every natural man is fortified, and till he be brought to exigents, or dismantled, he will stand it out;
Now every natural man is fortified, and till he be brought to exigents, or dismantled, he will stand it out;
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for he is not willing to admit the contrary party; every man by nature is self-content, and self-sufficient:
for he is not willing to admit the contrary party; every man by nature is self-content, and self-sufficient:
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no so poor creature, that is without his den or hold;
no so poor creature, that is without his den or hold;
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now before that the thoughts be every of them brought into captivity to the obedience of Christ,
now before that the thoughts be every of them brought into captivity to the Obedience of christ,
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as Conversion is called, 2 Cor. 10. 5. he will never come in, until the Lord Jesus by the Word of the Gospel,
as Conversion is called, 2 Cor. 10. 5. he will never come in, until the Lord jesus by the Word of the Gospel,
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and the power of the Spirit, hath pulld down and dismantled these strong holds, reasoning high things:
and the power of the Spirit, hath pulled down and dismantled these strong holds, reasoning high things:
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For always when you are converted, and Christ enters into the soul, he enters like a Conquerour at a breach in the wall;
For always when you Are converted, and christ enters into the soul, he enters like a Conqueror At a breach in the wall;
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until this breach be made, he that conquers cannot enter, neither shall he prevail; until then, men will not admit him.
until this breach be made, he that conquers cannot enter, neither shall he prevail; until then, men will not admit him.
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There is a refuge of lyes that men make to themselves, an they hide themselves under falshood, Isa. 28. 15. Therefore (saith God) I will lay a Cornorstone, a sure foundation, ver. 16. But this is not accepted by them that have other holds.
There is a refuge of lies that men make to themselves, an they hide themselves under falsehood, Isaiah 28. 15. Therefore (Says God) I will lay a Cornorstone, a sure Foundation, ver. 16. But this is not accepted by them that have other holds.
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Fifthly, man is unwilling to come to Christ, because the receiving of his righteousness and of his yoke, layes low both pride and self,
Fifthly, man is unwilling to come to christ, Because the receiving of his righteousness and of his yoke, lays low both pride and self,
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and abaseth these which are the two chief corruptions in the heart of man:
and abaseth these which Are the two chief corruptions in the heart of man:
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and therefore proud man most of all opposes and hates Gospel-Religion, which of all Religions that ever were, hath this glory, That it most tramples upon proud self,
and Therefore proud man most of all opposes and hates Gospel-Religion, which of all Religions that ever were, hath this glory, That it most tramples upon proud self,
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and calls for poverty of spirit, self-denial, and forsaking all dearest things: And for this reason men a•e so unwilling to accept of this way of salvation,
and calls for poverty of Spirit, self-denial, and forsaking all dearest things: And for this reason men a•e so unwilling to accept of this Way of salvation,
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and had rather suffer, and bleed, and lay out themselves, wherein they may be somebody,
and had rather suffer, and bleed, and lay out themselves, wherein they may be somebody,
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then only take such a profession upon them which makes them no body, and leaves them neither merit nor glory:
then only take such a profession upon them which makes them not body, and leaves them neither merit nor glory:
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How far will merit, credit, and glory, carry the heart of man in any doing or suffering? But the proposal of this free grace of God, which draws all the water to another mill,
How Far will merit, credit, and glory, carry the heart of man in any doing or suffering? But the proposal of this free grace of God, which draws all the water to Another mill,
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and must let Christ be my Wisdom, my Righteousness, my Sanctification and Redemption, that is hard to digest,
and must let christ be my Wisdom, my Righteousness, my Sanctification and Redemption, that is hard to digest,
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because that crushes the head of our pride, and of being something in our own eyes.
Because that crushes the head of our pride, and of being something in our own eyes.
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What poor draughts of men did Christ make by his preaching, until he was lift up,
What poor draughts of men did christ make by his preaching, until he was lift up,
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and by his Spirit drew men by conviction? For first his usual doctrine of self-denial, of forsaking all for Christ, hath no shew to a natural eye.
and by his Spirit drew men by conviction? For First his usual Doctrine of self-denial, of forsaking all for christ, hath no show to a natural eye.
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Secondly, the very way of Gospel-salvation is so ordered, that it proclames the man that is saved, a beggar, a meer nothing;
Secondly, the very Way of Gospel salvation is so ordered, that it proclames the man that is saved, a beggar, a mere nothing;
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for the richer he is, the more he owes to the free grace of God; and the more he receives, the more he is in debt;
for the Richer he is, the more he owes to the free grace of God; and the more he receives, the more he is in debt;
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and the more duties he doth perform, the less the merit, because he hath received it from God;
and the more duties he does perform, the less the merit, Because he hath received it from God;
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and Faith, which is his chief grace, is a beggarly grace; for the nature of it lies in meer receiving, and taking;
and Faith, which is his chief grace, is a beggarly grace; for the nature of it lies in mere receiving, and taking;
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to as many as received him, John 1. 12. It is depending upon another for every drop of sap and life;to as many as received him, John 1. 12. It is depending upon Another for every drop of sap and life;
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and hath it not from its own root, but from another, Rom. 11. 18. Thou bearest not the root, but the root thee.
and hath it not from its own root, but from Another, Rom. 11. 18. Thou bearest not the root, but the root thee.
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Thirdly, this Gospel-way of Salvation leaves no power of your own to make any difference between your selves and them that perish:
Thirdly, this Gospel way of Salvation leaves no power of your own to make any difference between your selves and them that perish:
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Who made thee to differ from another? and what hast thou that thou diddest not receive? 1 Cor. 4. 7.Who made thee to differ from Another? and what hast thou that thou didst not receive? 1 Cor. 4. 7.
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Fourthly, you are bound to acknowledge the acceptance and receiving of all unto another hand; not your working, but Christs giving hand:
Fourthly, you Are bound to acknowledge the acceptance and receiving of all unto Another hand; not your working, but Christ giving hand:
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And the reason is, That he that glories, may glory in the Lord;
And the reason is, That he that Glories, may glory in the Lord;
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leaving by this acknowledgement no manner of glorying to himself, 1 Cor. 1. 30. And then
leaving by this acknowledgement no manner of glorying to himself, 1 Cor. 1. 30. And then
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Lastly, that you may see the Lord will crush all pride, he is obliged by his receits from Christ, to live to Christ,
Lastly, that you may see the Lord will crush all pride, he is obliged by his receits from christ, to live to christ,
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and not to live unto himself, 2 Cor. 5. 14. He died for all, that they that live, should not henceforth live unto themselves,
and not to live unto himself, 2 Cor. 5. 14. He died for all, that they that live, should not henceforth live unto themselves,
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but to him that died for them. Enlarge these Meditations upon your own thoughts;but to him that died for them. Enlarge these Meditations upon your own thoughts;
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God hath crusht pride and self in this Gospel-way of Salvation, and therefore it is so unacceptable to man,
God hath crushed pride and self in this Gospel way of Salvation, and Therefore it is so unacceptable to man,
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until he be made willing to it by Grace:
until he be made willing to it by Grace:
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And all this gives the first and general Reason of mans unwillingness to come in to Christ.
And all this gives the First and general Reason of men unwillingness to come in to christ.
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SEcondly, the heart is not willing to come unto, and give it self up to Christ,
SEcondly, the heart is not willing to come unto, and give it self up to christ,
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until the mind be fully convinced by such a conviction as brings every thought into captivity to the obedience of Christ,
until the mind be Fully convinced by such a conviction as brings every Thought into captivity to the Obedience of christ,
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as the phrase is, 2 Cor. 10. 5. which until it be done, the man remains in his opposition and unwillingness:
as the phrase is, 2 Cor. 10. 5. which until it be done, the man remains in his opposition and unwillingness:
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And this I conceive to be the meaning of that in Job, Job 21. 14. where having described a man at ease,
And this I conceive to be the meaning of that in Job, Job 21. 14. where having described a man At ease,
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and peace, and prosperity in himself (that is not sick of self) therefore they say unto God, Depart from us, for we desire not the knowledge of thy wayes:
and peace, and Prosperity in himself (that is not sick of self) Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways:
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What is the Almighty, that we should serve him, and what profit is it that we pray to him? Doth any man say unto God, Depart? The Scripture brings in oftentimes what the heart saith within it self;What is the Almighty, that we should serve him, and what profit is it that we pray to him? Does any man say unto God, Depart? The Scripture brings in oftentimes what the heart Says within it self;
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not that any man is so impudent and brazen-fac'd, as to say to God, Depart; but this the proudest heart of all doth do: And this Conviction is twofold.
not that any man is so impudent and brazenfaced, as to say to God, Depart; but this the proudest heart of all does doe: And this Conviction is twofold.
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First, this Conviction is of our lost, hopeless and helpless condition in our selves:
First, this Conviction is of our lost, hopeless and helpless condition in our selves:
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But let me tell you, we are not presently, fully and duly convinced, when we see and own our sins;
But let me tell you, we Are not presently, Fully and duly convinced, when we see and own our Sins;
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the reason is, because the sight of sin drives a man unto his shifts, drives him to his harbour, to his refuge of lyes, his own works, and righteousness, and helps;
the reason is, Because the sighed of since drives a man unto his shifts, drives him to his harbour, to his refuge of lies, his own works, and righteousness, and helps;
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it doth but drive him from sin unto another thing that holds him as fast.
it does but drive him from since unto Another thing that holds him as fast.
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When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to King Jar•b; yet could he not heal you,
When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the assyrian, and sent to King Jar•b; yet could he not heal you,
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nor cure your wound, Hosea 5. 13. Let that be an instance in the case: When Ephraim and the ten T•ibes saw that they were smitten, and in miser•;
nor cure your wound, Hosea 5. 13. Let that be an instance in the case: When Ephraim and the ten T•ibes saw that they were smitten, and in miser•;
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and like to be led into captivity, the sight of their misery drove them to shelter and refuge,
and like to be led into captivity, the sighed of their misery drove them to shelter and refuge,
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as the hunted beast flies to his den and covert where he hides himself; for he is not alwayes caught when hunted:
as the hunted beast flies to his den and covert where he hides himself; for he is not always caught when hunted:
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So the heart of man, when th• Law goes out against him, and thunders the wrath of God in his face,
So the heart of man, when th• Law Goes out against him, and Thunders the wrath of God in his face,
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and he is convinc'd of this, and sees it, is driven to its refuge:
and he is convinced of this, and sees it, is driven to its refuge:
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But this is requisite to full conviction, that a man be (as they say) digg• out of his borough, unkenneld,
But this is requisite to full conviction, that a man be (as they say) digg• out of his borough, unkenneld,
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and all his refuges disman•led and pulld down about his ears, humbled out of his refuges as well as out of the guilt of sin:
and all his refuges disman•led and pulled down about his ears, humbled out of his refuges as well as out of the guilt of since:
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And this is taught you in the parable of the lost Son, Luk. 15. 12, 13. When all was spent,
And this is taught you in the parable of the lost Son, Luk. 15. 12, 13. When all was spent,
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and the famine came, he began to be in want;
and the famine Come, he began to be in want;
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yet he went and joyned himself to a Citizen of that far Country, to relieve himself by feeding swine, &c. The meaning is,
yet he went and joined himself to a Citizen of that Far Country, to relieve himself by feeding Swine, etc. The meaning is,
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when a man begins to be pincht with the sense of his lost condition, and is in want of a shelter, he doth make shifts, he flies to some refuges of his own to support his conscience, and relieve his famine:
when a man begins to be pinched with the sense of his lost condition, and is in want of a shelter, he does make shifts, he flies to Some refuges of his own to support his conscience, and relieve his famine:
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And mark it, he takes hold of a Citizen, that keeps him in a far Country,
And mark it, he Takes hold of a Citizen, that keeps him in a Far Country,
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if he would maintain him, he would live there still:
if he would maintain him, he would live there still:
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If by your refuges you can gain to relieve your selves, you will keep off from God still:
If by your refuges you can gain to relieve your selves, you will keep off from God still:
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But when he was beaten from his refuges, as well as whipt by famine, then (saith the Text) he came to himself,
But when he was beaten from his refuges, as well as whipped by famine, then (Says the Text) he Come to himself,
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and began to think of plenty in his Fathers house;
and began to think of plenty in his Father's house;
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shewing, that until poor sinners be not only humbled under the smart of sin, but driven from all shelters and refuges, he will not think of the riches of that God and Father whom he hath offended,
showing, that until poor Sinners be not only humbled under the smart of since, but driven from all shelters and refuges, he will not think of the riches of that God and Father whom he hath offended,
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but willingly use all means to stay in that far Country; but when he is beaten from all, then he is resolved for God.
but willingly use all means to stay in that Far Country; but when he is beaten from all, then he is resolved for God.
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You have the like saying to this in Hos: 2. 6. Therefore I will hedge up thy way with thorns,
You have the like saying to this in Hos: 2. 6. Therefore I will hedge up thy Way with thorns,
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and make a wall, that she shall not find her paths: Ver. 7. And she shall follow her Lovers, but shall not overtake them; shall seek them; but shall not find them:
and make a wall, that she shall not find her paths: Ver. 7. And she shall follow her Lovers, but shall not overtake them; shall seek them; but shall not find them:
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Then shall she say, I will go and return to my first husband; for then it was better with me then now. Then shall she say, I will go and return to my First husband; for then it was better with me then now.
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A true Embleme of a man cast out of all content and possible relief; he finds no contentment in sin, but a pricking and sharpness: He shall follow his Lovers;
A true Emblem of a man cast out of all content and possible relief; he finds no contentment in since, but a pricking and sharpness: He shall follow his Lovers;
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but the plaister will not be wide enough for the wound, he shall not finde them, shall not overtake contentment;
but the plaster will not be wide enough for the wound, he shall not find them, shall not overtake contentment;
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he seeks his Lovers, but is not relieved by them: Then the Conviction becomes full, and he resolves to take up with God as best. And then
he seeks his Lovers, but is not relieved by them: Then the Conviction becomes full, and he resolves to take up with God as best. And then
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Secondly, this Conviction is of the fulness and excellency, the sufficiency and fitness of Christ Jesus, That he is able to save to the-utmost all that come to God by him, Heb. 7. 25. And upon these two hinges hangs this full and thorough Conviction.
Secondly, this Conviction is of the fullness and excellency, the sufficiency and fitness of christ jesus, That he is able to save to the-utmost all that come to God by him, Hebrew 7. 25. And upon these two hinges hangs this full and thorough Conviction.
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Of which, I have to say four things, that I may not leave that Argument, till I have brought it to a Conclusion.
Of which, I have to say four things, that I may not leave that Argument, till I have brought it to a Conclusion.
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First, that this Conviction must go before the resolution and acceptance of the will, because it leads unto this willingness and resolution,
First, that this Conviction must go before the resolution and acceptance of the will, Because it leads unto this willingness and resolution,
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as its said, John 6. 40. This is the will of him that sent me, that whosoever sees the Son,
as its said, John 6. 40. This is the will of him that sent me, that whosoever sees the Son,
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and believes on him, should have eternal life. The first thing is seeing of Christ, that is, convictively;and believes on him, should have Eternal life. The First thing is seeing of christ, that is, convictively;
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and this believing follows after, and is somewhat more then seeing:
and this believing follows After, and is somewhat more then seeing:
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They that oppose themselves, must be instructed, that by repentance given they may recover themselves out of the snare of the Devil, 2 Tim. 2. 25, 26. That they may recover and awaken themselves ont of their sleep:
They that oppose themselves, must be instructed, that by Repentance given they may recover themselves out of the snare of the devil, 2 Tim. 2. 25, 26. That they may recover and awaken themselves Onto of their sleep:
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Till they have this instruction they are captives, and oppose themselves.
Till they have this instruction they Are captives, and oppose themselves.
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Tertullian, in his time, speaks of some Erronists (that did in his time as now in ours) suadendo docere, teach by perswasions, and wooing their credulous Proselytes;Tertullian, in his time, speaks of Some Erronists (that did in his time as now in ours) suadendo docere, teach by persuasions, and wooing their credulous Proselytes;
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whereas they should docendo suadere, first teach by Conviction, and then perswade men; not childishly, to perswade before you have convinc'd;
whereas they should docendo suadere, First teach by Conviction, and then persuade men; not childishly, to persuade before you have convinced;
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for when you have convinc'd, the perswasion is half made: Thats the method of dealing with men as men.
for when you have convinced, the persuasion is half made: Thats the method of dealing with men as men.
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Secondly, the will of man naturally follows the conviction of the understanding, and of the mind:
Secondly, the will of man naturally follows the conviction of the understanding, and of the mind:
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The understanding is like the seeing man that rides upon the shoulders of the blind but going man;
The understanding is like the seeing man that rides upon the shoulders of the blind but going man;
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the will moves, but it sees not; the understanding doth not move the man fully and wholly, but sees the way;
the will moves, but it sees not; the understanding does not move the man Fully and wholly, but sees the Way;
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for the will of man is NONLATINALPHABET, a rational appetite led by reason:
for the will of man is, a rational appetite led by reason:
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The ancient Divines and Philosophers had a saying, Every evil man errs (And by that saying they prove that the conviction of the understanding must lead the will:) or,
The ancient Divines and Philosophers had a saying, Every evil man errs (And by that saying they prove that the conviction of the understanding must led the will:) or,
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as Solomons phrase is, is a fool: For if he did not err in judgement,
as Solomons phrase is, is a fool: For if he did not err in judgement,
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if he had so much light to guide him and lead him, he could not be wicked in his choise, or miselect:
if he had so much Light to guide him and led him, he could not be wicked in his choice, or miselect:
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But there is an errour in all sin, an errour in the mind, whereby not being fully convinc'd of truth, it leaves the will to mischuse, under the specious choise of good, to chuse that which is evil.
But there is an error in all since, an error in the mind, whereby not being Fully convinced of truth, it leaves the will to mischuse, under the specious choice of good, to choose that which is evil.
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I know in these latter dayes some of the Schools have chopt the understanding and the will, not into divers acts upon several respective objects, Truth and Goodness;
I know in these latter days Some of the Schools have chopped the understanding and the will, not into diverse acts upon several respective objects, Truth and goodness;
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but into divers faculties, that I believe they will never be able to prove, and for my part I will not dispute;
but into diverse faculties, that I believe they will never be able to prove, and for my part I will not dispute;
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only this I tell you, whenever God commands light to shine out of darkness, and shines into your hearts the knowledge of himself by the faith of Christ Jesus, this is by conviction, 2 Cor. 4. 6. as in the Creation a light begotten shined out of darkness.
only this I tell you, whenever God commands Light to shine out of darkness, and shines into your hearts the knowledge of himself by the faith of christ jesus, this is by conviction, 2 Cor. 4. 6. as in the Creation a Light begotten shined out of darkness.
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And by this light he cures the darkness of the mind, and the enmity of the will;
And by this Light he cures the darkness of the mind, and the enmity of the will;
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by which means, when a man is fully and duly convinc'd, he comes and receives Christ Jesus the Lord.
by which means, when a man is Fully and duly convinced, he comes and receives christ jesus the Lord.
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Thirdly, till the light of Conviction do premonstrate Christ in his glorious beauty, goodness, truth,
Thirdly, till the Light of Conviction do premonstrate christ in his glorious beauty, Goodness, truth,
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and sufficiency to the soul, or in all those glories that render him eligible, whereby he may draw your hearts unto him, there is no willingness in mans heart to accept or receive him:
and sufficiency to the soul, or in all those Glories that render him eligible, whereby he may draw your hearts unto him, there is no willingness in men heart to accept or receive him:
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For (the reason is) by the natural light of mans own reason and understanding,
For (the reason is) by the natural Light of men own reason and understanding,
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though there be never so much sagacity in them, Christ and the things of God have no more shew to the eye of man,
though there be never so much sagacity in them, christ and the things of God have no more show to the eye of man,
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then the most orient colours have by moon or torch-light, which lies under prejudices, and vility, and misapprehensions;
then the most orient colours have by moon or torchlight, which lies under prejudices, and vility, and misapprehensions;
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and so much as they lose of their beauty, so much they come short of their convictiveness;
and so much as they loose of their beauty, so much they come short of their convictiveness;
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because, as the medium is the cause why a strait staff in the water appears to my eye crooked,
Because, as the medium is the cause why a strait staff in the water appears to my eye crooked,
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and otherwise then it is, it is not crooked;
and otherwise then it is, it is not crooked;
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but because I look through that medium, the staff seems to be so, and is so to me:
but Because I look through that medium, the staff seems to be so, and is so to me:
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Just so to the eye of a natural man, looking not through the medium of this light of divine grace,
Just so to the eye of a natural man, looking not through the medium of this Light of divine grace,
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and the conviction of the Spirit, but looking to the natural reason and understanding of man, the excellency of the knowledge of Christ,
and the conviction of the Spirit, but looking to the natural reason and understanding of man, the excellency of the knowledge of christ,
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as Paul calls it, looks poor to a natural man; wisdom to him is foolishness;
as Paul calls it, looks poor to a natural man; Wisdom to him is foolishness;
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and that mean shew of Christ through a corrupt medium, is the reason why we despise and contemn him:
and that mean show of christ through a corrupt medium, is the reason why we despise and contemn him:
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And therefore it is said in Isa. 53. 3. speaking of Christ, and how he should come into the world, He hath no form and comeliness:
And Therefore it is said in Isaiah 53. 3. speaking of christ, and how he should come into the world, He hath no from and comeliness:
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And when we shall see him, looking on Christ as the Jews did who were not convinc'd, there is no comeliness in him, that we should desire him.
And when we shall see him, looking on christ as the jews did who were not convinced, there is no comeliness in him, that we should desire him.
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But was it so with all? those that were enlightned, convinc'd by this light commanded to shine out of darkness? No, We saw his glory, in John 1. 24. though vailed under flesh, as the glory of the only begotten Son of God:
But was it so with all? those that were enlightened, convinced by this Light commanded to shine out of darkness? No, We saw his glory, in John 1. 24. though veiled under Flesh, as the glory of the only begotten Son of God:
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saw his glory under all disadvantages and vails; but the generality saw no comeliness in him to desire him:
saw his glory under all disadvantages and vails; but the generality saw no comeliness in him to desire him:
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And therefore in 1 Cor. 1. 23. Christ crucified is to the Jews a stumbling block; they took offence at him: and to the Greeks foolishness; they saw nothing in him.
And Therefore in 1 Cor. 1. 23. christ Crucified is to the jews a stumbling block; they took offence At him: and to the Greeks foolishness; they saw nothing in him.
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But how is he to us that are called both Jewes and Greeks? Christ, the wisdom of God, and the power of God;
But how is he to us that Are called both Jews and Greeks? christ, the Wisdom of God, and the power of God;
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such difference is made by the medium, or by the eye that sees Christ in his own light;
such difference is made by the medium, or by the eye that sees christ in his own Light;
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there is to us an excellent beauty in him. For
there is to us an excellent beauty in him. For
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Fourthly, the light by which God shines into the heart, doth make every man that hath it, willing to come to Christ;
Fourthly, the Light by which God shines into the heart, does make every man that hath it, willing to come to christ;
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and every man left to the eye and natural light of the own reason and understanding, is left unwilling to come to him:
and every man left to the eye and natural Light of the own reason and understanding, is left unwilling to come to him:
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Every man that is thus drawn doth come, and none else;
Every man that is thus drawn does come, and none Else;
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and so every man that is a natural man, and hath no other light then that, is unwilling;
and so every man that is a natural man, and hath no other Light then that, is unwilling;
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and every man that hath this divine light shining in him (for it is not acquired) convincing him, is the thereby made willing to come to Christ:
and every man that hath this divine Light shining in him (for it is not acquired) convincing him, is the thereby made willing to come to christ:
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Thou art Christ the Son of the living God, saith Peter, Matth. 16. 16, 17. Bessed art thou Simon, this saving knowledge is not revealed by flesh and blood, the light of natural understanding,Thou art christ the Son of the living God, Says Peter, Matthew 16. 16, 17. Blessed art thou Simon, this Saving knowledge is not revealed by Flesh and blood, the Light of natural understanding,
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or of reason, but my Father: And the verses following my Text, say, That every man that hath heard or learned of the Father,
or of reason, but my Father: And the Verses following my Text, say, That every man that hath herd or learned of the Father,
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or hath learned me of the Father, comes to me, and therefore is made willing to come.or hath learned me of the Father, comes to me, and Therefore is made willing to come.
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Oh that I could affect you with this difference between light and light, this light of divine teaching,
O that I could affect you with this difference between Light and Light, this Light of divine teaching,
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and that you have by the teaching of books and ministery alone;
and that you have by the teaching of books and Ministry alone;
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for (this is the great reason of all) Christ being given to mankind, without being found out by mans wit and reason, hath a spirit of his own that leads him into mans mind by a peculiar light:
for (this is the great reason of all) christ being given to mankind, without being found out by men wit and reason, hath a Spirit of his own that leads him into men mind by a peculiar Light:
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in which light of his own, those that do not see him, shall never be willing to come to him:
in which Light of his own, those that do not see him, shall never be willing to come to him:
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that is, to give themselves up to him; for he can never be known by a natural light savingly:
that is, to give themselves up to him; for he can never be known by a natural Light savingly:
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Let Schollars and Learned men say what they will, this is no frantick reason. Thirdly, Naturally man is unwilling to come to Christ;
Let Scholars and Learned men say what they will, this is no frantic reason. Thirdly, Naturally man is unwilling to come to christ;
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because the conditions required of him that comes to him are hard and to nature intolerable:
Because the conditions required of him that comes to him Are hard and to nature intolerable:
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It is the terms that make him unacceptable: for you know this in reason: it is the terms that make the bargain unpleasing;
It is the terms that make him unacceptable: for you know this in reason: it is the terms that make the bargain unpleasing;
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for if there be a commodity to be had, yet it makes a man unwilling to buy if the price be too high.
for if there be a commodity to be had, yet it makes a man unwilling to buy if the price be too high.
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It is very hard to bring the heart of man to the terms of the Gospel;
It is very hard to bring the heart of man to the terms of the Gospel;
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that's the sum of what I would say on this reason:
that's the sum of what I would say on this reason:
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which though (for you may mistake) it require nothing by way of merit or price; for the grace is free;
which though (for you may mistake) it require nothing by Way of merit or price; for the grace is free;
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yet by way of fitness which is called worthiness or suitableness of spirit to a Christian condition, the terms are hard to a natural man,
yet by Way of fitness which is called worthiness or suitableness of Spirit to a Christian condition, the terms Are hard to a natural man,
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and therefore its said in Mat. 22. 3. They that were bidden would not come: and ver. 5. they made light of it:
and Therefore its said in Mathew 22. 3. They that were bidden would not come: and for. 5. they made Light of it:
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here you see there is an aversness in the will of man; and yet notwithstanding this text doth not express hard conditions;
Here you see there is an averseness in the will of man; and yet notwithstanding this text does not express hard conditions;
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they were only open and other of these outward things that diverted and turned them aside:
they were only open and other of these outward things that diverted and turned them aside:
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Christ in his preaching propounded himself on hard conditions;
christ in his preaching propounded himself on hard conditions;
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and that's the reason, that unto natural men that were averse to it, it was so disrelisht;
and that's the reason, that unto natural men that were averse to it, it was so disrelished;
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I need not stand to shew what conditions he offered himself upon.
I need not stand to show what conditions he offered himself upon.
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Whosoever will come after me, let him deny himself and take up his Cross daily, Mark 8. 34. Whosoever he be that forsaketh not all that he hath, cannot be my Disciple, Luke 14. 33. And one thing thou lackest; Go sell al that thou hast, Whosoever will come After me, let him deny himself and take up his Cross daily, Mark 8. 34. Whosoever he be that Forsaketh not all that he hath, cannot be my Disciple, Lycia 14. 33. And one thing thou Lackest; Go fell all that thou hast,
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and give to the poor, and come and follow me, Luke 18. 22. This was a condition hard as he himself confesses;and give to the poor, and come and follow me, Lycia 18. 22. This was a condition hard as he himself Confesses;
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and such as is not alwayes in specie required of you. It was impossible to that man under that worldly spirit:
and such as is not always in specie required of you. It was impossible to that man under that worldly Spirit:
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you see by this tast, that Christ put men to it by propounding hard conditions.
you see by this taste, that christ put men to it by propounding hard conditions.
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Ob. Indeed in those times and the succeeding, when the Cross fell so heavy upon Christians, it was so:Ob. Indeed in those times and the succeeding, when the Cross fell so heavy upon Christians, it was so:
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first, from the Jew, and secondly, from the Empire: but is it so now?
First, from the Jew, and secondly, from the Empire: but is it so now?
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Answ. I answer, that in all times that are or ever shall be, I am perswaded the terms and conditions of Christianity in truth profest, will be very hard to flesh and blood to the worlds end: ( I would not flatter you with fleshly ease ) for there is more self-denyal required to this profession then to any (and less shewn) and of all things that is most necessary to the plantation of faith in Christ;Answer I answer, that in all times that Are or ever shall be, I am persuaded the terms and conditions of Christianity in truth professed, will be very hard to Flesh and blood to the world's end: (I would not flatter you with fleshly ease) for there is more self-denial required to this profession then to any (and less shown) and of all things that is most necessary to the plantation of faith in christ;
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and then there is a divorce of the affections, the loosening of them from pleasant sins and lusts:
and then there is a divorce of the affections, the loosening of them from pleasant Sins and Lustiest:
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if he will be a Christian, there is required a close subjection to holiness, and a resolution to •ollow the commands:
if he will be a Christian, there is required a close subjection to holiness, and a resolution to •ollow the commands:
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and a possibility of suffering the loss of dearest things, yea even of life it self;
and a possibility of suffering the loss of dearest things, yea even of life it self;
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so that the conditions of Christianity are hard and as impossible for the heart, not drawn, to close with,
so that the conditions of Christianity Are hard and as impossible for the heart, not drawn, to close with,
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as for Iron to move upward thats not toucht with the loadstone, or a tree to pull it self up by the roots from the soil to which it is naturalized:
as for Iron to move upward thats not touched with the Loadstone, or a tree to pull it self up by the roots from the soil to which it is naturalized:
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therefore our Saviour speaking of the conditions he had propounded, saith, with man indeed it is not possible, but with God all things are possible;
Therefore our Saviour speaking of the conditions he had propounded, Says, with man indeed it is not possible, but with God all things Are possible;
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and the reason of all is this: Christ commands those things from his people that nature is most enamoured of;
and the reason of all is this: christ commands those things from his people that nature is most enamoured of;
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such as life, self-righteousness, pleasant lusts, dearest enjoyments: and why these? I will shew you reason for it;
such as life, self-righteousness, pleasant Lustiest, dearest enjoyments: and why these? I will show you reason for it;
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first, that so he may try our faith and love to be towards him above all:
First, that so he may try our faith and love to be towards him above all:
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which he cannot try with the loss of petty things: And secondly, that he may hold us firm to himself, by cutting off every string;
which he cannot try with the loss of Petty things: And secondly, that he may hold us firm to himself, by cutting off every string;
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for if any of those strings which he will have cut, should hold us to the world and to our selves,
for if any of those strings which he will have Cut, should hold us to the world and to our selves,
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when the competition comes between them and Christ, they will hold you where you are and make you lose Christ Jesus;
when the competition comes between them and christ, they will hold you where you Are and make you loose christ jesus;
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and so it is in mercy to us, that we are stript of all other things which might have diverted us from Christ:
and so it is in mercy to us, that we Are stripped of all other things which might have diverted us from christ:
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that not a hoof is left in Egypt to put us in mind of returning: that not a hoof is left in Egypt to put us in mind of returning:
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nor any bunch on the Camels back that may hinder his going through a strait, as our Saviour hints the comparison: nor any bunch on the Camels back that may hinder his going through a strait, as our Saviour hints the comparison:
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And these hard conditions are reasonably required of us, because he hath for us overgone and overdone all the world;
And these hard conditions Are reasonably required of us, Because he hath for us overwent and overdone all the world;
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nay if there were a thousand worlds, he hath overdone them all:
nay if there were a thousand world's, he hath overdone them all:
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and therefore if he requires conditions that are hard to flesh and blood, they are but reasonably required:
and Therefore if he requires conditions that Are hard to Flesh and blood, they Are but reasonably required:
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and the Apostle insists upon this reason in Rom. 5. 8. Peradventure one would dye for a good man;
and the Apostle insists upon this reason in Rom. 5. 8. Peradventure one would die for a good man;
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that is, a Benefactor, one that is good to him; some such may be found:
that is, a Benefactor, one that is good to him; Some such may be found:
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but for a righteous man one will scarcely dye that hath not been to him a Benefactor:
but for a righteous man one will scarcely die that hath not been to him a Benefactor:
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But the Lord Christ hath overdone all;
But the Lord christ hath overdone all;
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in that when we were sinners and enemies (and no man will dye for an enemy) he dyed for us,
in that when we were Sinners and enemies (and no man will die for an enemy) he died for us,
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and thereby hath obliged us to take such conditions from him as he will propound; the Lord settle it in all our hearts.
and thereby hath obliged us to take such conditions from him as he will propound; the Lord settle it in all our hearts.
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Fourthly, Men are unwilling to come to Christ Jesus, because of those prejudices that are found against him;
Fourthly, Men Are unwilling to come to christ jesus, Because of those prejudices that Are found against him;
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for as I said before (I think you will bate me that expression) the Lord Jesus was the most scandalous person that ever lived on earth;
for as I said before (I think you will bore me that expression) the Lord jesus was the most scandalous person that ever lived on earth;
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that is, he afforded more scandals and offences unto the reason of man, then ever man did:
that is, he afforded more scandals and offences unto the reason of man, then ever man did:
d vbz, pns31 vvd dc n2 cc n2 p-acp dt n1 pp-f n1, cs av n1 vdd:
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not justly, but by the mistake and misapprehension of mans reason: how often doth he say? Blessed are they that are not prejudiced at me;
not justly, but by the mistake and misapprehension of men reason: how often does he say? Blessed Are they that Are not prejudiced At me;
xx av-j, cc-acp p-acp dt n1 cc n1 pp-f ng1 n1: c-crq av vdz pns31 vvi? j-vvn vbr pns32 cst vbr xx vvn p-acp pno11;
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his person, his parentage, his mean life, his death on the Cross between two thieves; his person, his parentage, his mean life, his death on the Cross between two thieves;
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and therefore the Apostle calls it the scandal of the Cross, Gal. 5. 11. His appearance, life, death,
and Therefore the Apostle calls it the scandal of the Cross, Gal. 5. 11. His appearance, life, death,
cc av dt n1 vvz pn31 dt n1 pp-f dt n1, np1 crd crd po31 n1, n1, n1,
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and doctrine, all to carnal reason so unlikely and unsuitable to such a person and officer as indeed he was:
and Doctrine, all to carnal reason so unlikely and unsuitable to such a person and officer as indeed he was:
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nay the Apostle Peter makes it general to all that believe not in him, 1 Pet. 2. 7, 8. He is a pretious stone to them that believe;
nay the Apostle Peter makes it general to all that believe not in him, 1 Pet. 2. 7, 8. He is a precious stone to them that believe;
uh dt n1 np1 vvz pn31 j p-acp d cst vvb xx p-acp pno31, crd np1 crd crd, crd pns31 vbz dt j n1 p-acp pno32 cst vvb;
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and a stone of stumbling and rock of offence to them that stumble at the Word, &c. whereat men dash,
and a stone of stumbling and rock of offence to them that Stumble At the Word, etc. whereat men dash,
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1649
first their reason, and then themselves to pieces.
First their reason, and then themselves to Pieces.
ord po32 n1, cc av px32 p-acp n2.
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1650
According as the light is wherein men see him, so he is either a pretious stone or a rock of offence:
According as the Light is wherein men see him, so he is either a precious stone or a rock of offence:
vvg p-acp dt n1 vbz c-crq n2 vvb pno31, av pns31 vbz d dt j n1 cc dt n1 pp-f n1:
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1651
and let me say it again, the sweetest promises in Christ Jesus have no more shew to a natural light,
and let me say it again, the Sweetest promises in christ jesus have no more show to a natural Light,
cc vvb pno11 vvi pn31 av, dt js n2 p-acp np1 np1 vhb dx dc n1 p-acp dt j n1,
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1652
then a Pearl or Diamond have to a swine, or as a delicate colour seen by the light of a rush candle:
then a Pearl or Diamond have to a Swine, or as a delicate colour seen by the Light of a rush candle:
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1653
and on the contrary, the hardest conditions seen by the light of faith the attractive light whereby God irradiates the mind, in order to Christ, these are desireable and have an admirable lustre in them above all the beauties in the world;
and on the contrary, the Hardest conditions seen by the Light of faith the Attractive Light whereby God irradiates the mind, in order to christ, these Are desirable and have an admirable lustre in them above all the beauty's in the world;
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as an Egyptian (for I would reason this point out of Scripture) thought the glory of Pharoahs Court admirable (as may be you might do) but as for Moses that lookt upon it with another eye, he esteemed the reproach of Christ greater riches, Heb. 11. 26. shewing that as the eye is that looks on these things, so is the will captivated:
as an Egyptian (for I would reason this point out of Scripture) Thought the glory of Pharaohs Court admirable (as may be you might do) but as for Moses that looked upon it with Another eye, he esteemed the reproach of christ greater riches, Hebrew 11. 26. showing that as the eye is that looks on these things, so is the will captivated:
c-acp dt jp (c-acp pns11 vmd vvi d n1 av pp-f n1) vvd dt n1 pp-f npg1 vvb j (c-acp vmb vbi pn22 vmd vdi) cc-acp c-acp p-acp np1 cst vvd p-acp pn31 p-acp j-jn n1, pns31 vvd dt n1 pp-f np1 jc n2, np1 crd crd vvg d c-acp dt n1 vbz cst vvz p-acp d n2, av vbz dt n1 vvn:
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And this weight of glory (as it is called) that is in Christ Jesus, is made more weighty;
And this weight of glory (as it is called) that is in christ jesus, is made more weighty;
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for that is but a Scripture allusion; Glory is weighty in the Scripture:
for that is but a Scripture allusion; Glory is weighty in the Scripture:
p-acp d vbz p-acp dt n1 n1; n1 vbz j p-acp dt n1:
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the weight of Glory that is in Christ, may be made greater to our eye two wayes;
the weight of Glory that is in christ, may be made greater to our eye two ways;
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either by conviction of Christ his excellency seeing seeing more of him; or by humiliation of man under his misery;
either by conviction of christ his excellency seeing seeing more of him; or by humiliation of man under his misery;
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by laying lower the price of this dung and dross, undervaluing the lusts of this world;
by laying lower the price of this dung and dross, undervaluing the Lustiest of this world;
p-acp vvg av-jc dt n1 pp-f d n1 cc n1, vvg dt n2 pp-f d n1;
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1660
as the light is by which he sees sin or Christ, so the weight in the scales appears more;
as the Light is by which he sees since or christ, so the weight in the scales appears more;
c-acp dt n1 vbz p-acp r-crq pns31 vvz n1 cc np1, av dt n1 p-acp dt n2 vvz av-dc;
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1661
either if we add to the one end, or take out that which is in the other end of the scale;
either if we add to the one end, or take out that which is in the other end of the scale;
d cs pns12 vvb p-acp dt crd n1, cc vvb av cst r-crq vbz p-acp dt j-jn n1 pp-f dt n1;
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for so much is this more weight, as that is less that is put against it:
for so much is this more weight, as that is less that is put against it:
c-acp av d vbz d dc n1, c-acp d vbz dc cst vbz vvn p-acp pn31:
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1663
Oh that we had hearts to make abatements of the weights of this world and the things of this life, that so the glory of Christ may be more weighty in our eyes:
O that we had hearts to make abatements of the weights of this world and the things of this life, that so the glory of christ may be more weighty in our eyes:
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and this is done by conviction: I say the will is regulated by knowledge: men will not chuse Christ because they know not his worth:
and this is done by conviction: I say the will is regulated by knowledge: men will not choose christ Because they know not his worth:
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you would not (sayes Christ to Jerusalem, Mat. 23. 37.) And thou knewest not the time of thy visitation, Luke 19. 44. where there is no knowledge or not such a knowledge as is convincing, there thou wouldst not.
you would not (Says christ to Jerusalem, Mathew 23. 37.) And thou Knewest not the time of thy Visitation, Lycia 19. 44. where there is no knowledge or not such a knowledge as is convincing, there thou Wouldst not.
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1666
Obj. True may some say, the prejudices that men had against Christ in those dayes of his appearance to the world were many:Object True may Some say, the prejudices that men had against christ in those days of his appearance to the world were many:
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1667
And if we had lived in those times and been left to our selves, we had had as many as they; but now they are ceast:
And if we had lived in those times and been left to our selves, we had had as many as they; but now they Are ceased:
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1668
And therefore of all other this is no reason, why men should yet alwayes be unwilling to receive Christ.
And Therefore of all other this is no reason, why men should yet always be unwilling to receive christ.
cc av pp-f d j-jn d vbz dx n1, q-crq n2 vmd av av vbi j pc-acp vvi np1.
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1669
Answ. I answer, there are perpetual prejudices agaist Christianity, through the mistakes and misapprehensions of men,Answer I answer, there Are perpetual prejudices aghast Christianity, through the mistakes and misapprehensions of men,
np1 pns11 vvb, pc-acp vbr j n2 vvn np1, p-acp dt n2 cc n2 pp-f n2,
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1670
why they will not come to him or have him: I cannot name them; they are as the Devil or their own fancy do suggest to them;
why they will not come to him or have him: I cannot name them; they Are as the devil or their own fancy do suggest to them;
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1671
for every one makes Christ a stone of stumbling, and a rock of offence to them that are thereunto appointed,
for every one makes christ a stone of stumbling, and a rock of offence to them that Are thereunto appointed,
c-acp d pi vvz np1 dt n1 pp-f vvg, cc dt n1 pp-f n1 p-acp pno32 cst vbr av vvn,
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1672
as the Apostle Peter speaks, 1. Pet. 2. 8.
as the Apostle Peter speaks, 1. Pet. 2. 8.
c-acp dt n1 np1 vvz, crd np1 crd crd
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1673
When a man being enlightned, and a little convinc'd, begins to be disquieted and finds trouble brought upon him:
When a man being enlightened, and a little convinced, begins to be disquieted and finds trouble brought upon him:
c-crq dt n1 vbg vvn, cc dt j vvd, vvz pc-acp vbi vvn cc vvz n1 vvn p-acp pno31:
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1674
by this there is wrought in this mans breast a prejudice against converting Grace, that it takes away his sleep and appetite, shakes him, troubles him, disquiets him, that he cannot enjoy himself and the things of this world:
by this there is wrought in this men breast a prejudice against converting Grace, that it Takes away his sleep and appetite, shakes him, Troubles him, disquiets him, that he cannot enjoy himself and the things of this world:
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1675
this is a prejudice and a mistake:
this is a prejudice and a mistake:
d vbz dt n1 cc dt n1:
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1676
the truth is, you must look for disquietness and broken bones when this is made known unto you.
the truth is, you must look for disquietness and broken bones when this is made known unto you.
dt n1 vbz, pn22 vmb vvi p-acp n1 cc j-vvn n2 c-crq d vbz vvn vvn p-acp pn22.
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1677
But yet take it for granted, you are now entring into a comfortable estate:
But yet take it for granted, you Are now entering into a comfortable estate:
p-acp av vvb pn31 p-acp vvn, pn22 vbr av vvg p-acp dt j n1:
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1678
I will make the valley of Achor a door of hope, the skirts of the land of Canaan, Hos. 2. 15. I will make that to be a door of hope:I will make the valley of Achor a door of hope, the skirts of the land of Canaan, Hos. 2. 15. I will make that to be a door of hope:
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1679
what is that? that a man or this people when I bring them to tribulations and disquiet them, it shall be the beginning and commencement of hope, comfort and delight, wherein I will visit them in mercy: Again,
what is that? that a man or this people when I bring them to tribulations and disquiet them, it shall be the beginning and commencement of hope, Comfort and delight, wherein I will visit them in mercy: Again,
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1680
When a man comes to be a professor of Christ and Religion, he hath more enemies, more temptations;
When a man comes to be a professor of christ and Religion, he hath more enemies, more temptations;
c-crq dt n1 vvz pc-acp vbi dt n1 pp-f np1 cc n1, pns31 vhz dc n2, dc n2;
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1681
Satan molesteth him more, he is more troubled then ever he was before;
Satan molests him more, he is more troubled then ever he was before;
np1 vvz pno31 av-dc, pns31 vbz av-dc vvn cs av pns31 vbds a-acp;
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1682
and he takes prejudice at this, not knowing that as Pharoah will make out with his Chariots and horse-men when Israel is a going:
and he Takes prejudice At this, not knowing that as Pharaoh will make out with his Chariots and horsemen when Israel is a going:
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1683
so will Satan pursue those who are going out of his power. There is also this prejudice against the wayes of God;
so will Satan pursue those who Are going out of his power. There is also this prejudice against the ways of God;
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1684
the wayes of God are holy. I am unsuitable, unholy;
the ways of God Are holy. I am unsuitable, unholy;
dt n2 pp-f np1 vbr j. pns11 vbm j, j;
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1685
he that hath gone so long loose as I have done, shall never bear such strictness as is required:
he that hath gone so long lose as I have done, shall never bear such strictness as is required:
pns31 cst vhz vvn av av-j j c-acp pns11 vhb vdn, vmb av-x vvi d n1 c-acp vbz vvn:
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1686
this is a mistake, he measures himself by what he was or is:
this is a mistake, he measures himself by what he was or is:
d vbz dt n1, pns31 vvz px31 p-acp r-crq pns31 vbds cc vbz:
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1687
But God that commands the walking, will put on the Byas whereby thou shalt move right:
But God that commands the walking, will put on the Bias whereby thou shalt move right:
cc-acp np1 cst vvz dt j-vvg, vmb vvi p-acp dt n1 c-crq pns21 vm2 vvi j-jn:
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1688
It is as one should say, A hog or swine considering how a sheep feeds cleanly on the grass, should never feed as a sheep, and live as he doth.
It is as one should say, A hog or Swine considering how a sheep feeds cleanly on the grass, should never feed as a sheep, and live as he does.
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1689
Its true whiles he remains a swine:
Its true while he remains a Swine:
po31 j n1 pns31 vvz dt n1:
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1690
But if the nature of a sheep be put into him, if he be so principled and altered, its impossible he should live otherwise;
But if the nature of a sheep be put into him, if he be so principled and altered, its impossible he should live otherwise;
cc-acp cs dt n1 pp-f dt n1 vbi vvn p-acp pno31, cs pns31 vbb av vvn cc vvn, pn31|vbz j pns31 vmd vvi av;
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1691
if you measure the walking in Gods wayes by the lusts in you, you are never able to endure, to affect, to love them.
if you measure the walking in God's ways by the Lustiest in you, you Are never able to endure, to affect, to love them.
cs pn22 vvb dt vvg p-acp npg1 n2 p-acp dt n2 p-acp pn22, pn22 vbr av j pc-acp vvi, pc-acp vvi, pc-acp vvi pno32.
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1692
But the change of the principle makes the thing to nature changed. There is also a prejudice, that a man shall see no good dayes:
But the change of the principle makes the thing to nature changed. There is also a prejudice, that a man shall see no good days:
p-acp dt n1 pp-f dt n1 vvz dt n1 p-acp n1 vvn. pc-acp vbz av dt n1, cst dt n1 vmb vvi dx j n2:
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1693
lose all content and joy, live a melancholike or recluse life, &c. this is a mistake;
loose all content and joy, live a melancholic or recluse life, etc. this is a mistake;
vvb d j cc n1, vvb dt j cc n1 n1, av d vbz dt n1;
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1694
he shall not lose but change his joy;
he shall not loose but change his joy;
pns31 vmb xx vvi cc-acp vvi po31 n1;
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1695
the countenance of God doth not darken the heart, but puts in more delight then Corn,
the countenance of God does not darken the heart, but puts in more delight then Corn,
dt n1 pp-f np1 vdz xx vvi dt n1, p-acp vvz p-acp dc n1 cs n1,
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1696
and Wine, and Oyl increasing, Psal. 4. 7. More of these prejudices might be named, but I instance in some, that you might find your own in you, that render you unwilling to believe;and Wine, and Oil increasing, Psalm 4. 7. More of these prejudices might be nam, but I instance in Some, that you might find your own in you, that render you unwilling to believe;
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1697
for they are but misapprehensions of Christ and the work of his Grace, by which the will is hindred as the species or appearance of good doth most frequently invite it.
for they Are but misapprehensions of christ and the work of his Grace, by which the will is hindered as the species or appearance of good does most frequently invite it.
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1698
If I would strain hard, there might be other reasons given for the unwillingness of man to accept of Grace offered him,
If I would strain hard, there might be other Reasons given for the unwillingness of man to accept of Grace offered him,
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1699
but these shall serve for this tract.
but these shall serve for this tract.
cc-acp d vmb vvi p-acp d n1.
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THe fourth point serving to open the Adunamy or disability of man in respect of coming unto him, which our Saviour holds forth in these words, no man can come to me, is mans resistance of Grace,
THe fourth point serving to open the Adunamy or disability of man in respect of coming unto him, which our Saviour holds forth in these words, no man can come to me, is men resistance of Grace,
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1701
or the means thereof that are offered towards conversion; and this resistance is the highest step;
or the means thereof that Are offered towards conversion; and this resistance is the highest step;
cc dt n2 av d vbr vvn p-acp n1; cc d n1 vbz dt js n1;
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1702
for it is not so high to be unwilling to receive grace when it is offered,
for it is not so high to be unwilling to receive grace when it is offered,
c-acp pn31 vbz xx av j pc-acp vbi j pc-acp vvi n1 c-crq pn31 vbz vvn,
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1703
as it is to resist grace, whereby, we might believe and be converted:
as it is to resist grace, whereby, we might believe and be converted:
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1704
And the Point that shall be the foot of my discourse, shall be laid down in these words;
And the Point that shall be the foot of my discourse, shall be laid down in these words;
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1705
That the natural corruption of man prompts him to a rebellion against, and the resistance of grace offered him for conversion, That the natural corruption of man prompts him to a rebellion against, and the resistance of grace offered him for conversion,
cst dt j n1 pp-f n1 vvz pno31 p-acp dt n1 p-acp, cc dt n1 pp-f n1 vvd pno31 p-acp n1,
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or bringing him in to faith in Christ Jesus. Every one of us do stand in defiance, all the dayes of our natural condition,or bringing him in to faith in christ jesus. Every one of us do stand in defiance, all the days of our natural condition,
cc vvg pno31 p-acp p-acp n1 p-acp np1 np1. d crd pp-f pno12 vdb vvi p-acp n1, d dt n2 pp-f po12 j n1,
(7) part (DIV1)
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1707
unto the very grace of God that is offered us for conversion.
unto the very grace of God that is offered us for conversion.
p-acp dt j n1 pp-f np1 cst vbz vvn pno12 p-acp n1.
(7) part (DIV1)
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I say all our dayes, untill the time comes whereof the Apostle speaks, that every thought in us be brought into captivity to the obedience of Christ, 2 Cor. 10. 5. till then, we stand it out in rebellion:
I say all our days, until the time comes whereof the Apostle speaks, that every Thought in us be brought into captivity to the Obedience of christ, 2 Cor. 10. 5. till then, we stand it out in rebellion:
pns11 vvb d po12 n2, c-acp dt n1 vvz c-crq dt n1 vvz, cst d n1 p-acp pno12 vbi vvn p-acp n1 p-acp dt n1 pp-f np1, crd np1 crd crd c-acp av, pns12 vvb pn31 av p-acp n1:
(7) part (DIV1)
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1709
so that it may very justly be said by Wisdom, Prov. 8. ult. speaking in the person of God and Christ, All they that hate me, love death.
so that it may very justly be said by Wisdom, Curae 8. ult. speaking in the person of God and christ, All they that hate me, love death.
av cst pn31 vmb av av-j vbi vvn p-acp n1, np1 crd n1. vvg p-acp dt n1 pp-f np1 cc np1, d pns32 cst vvb pno11, vvb n1.
(7) part (DIV1)
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1710
A strange servitude of a man under sin, that for the sake thereof, that which is the great terrour of the whole world, death, death eternal, should interpretativè though not formaliter be loved.
A strange servitude of a man under since, that for the sake thereof, that which is the great terror of the Whole world, death, death Eternal, should interpretativè though not formaliter be loved.
dt j n1 pp-f dt n1 p-acp n1, cst p-acp dt n1 av, cst r-crq vbz dt j n1 pp-f dt j-jn n1, n1, n1 j, vmd vvb cs xx fw-la vbb vvn.
(7) part (DIV1)
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1711
Being to speak of this point of Resistance offered unto the grace of God, we must note, that Resistance is either between equal or unequal powers.
Being to speak of this point of Resistance offered unto the grace of God, we must note, that Resistance is either between equal or unequal Powers.
vbg p-acp vvi pp-f d n1 pp-f n1 vvn p-acp dt n1 pp-f np1, pns12 vmb vvi, cst n1 vbz av-d p-acp j-jn cc j n2.
(7) part (DIV1)
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1712
The Resistance that is between equal powers brings forth the indifferency of an equal Scale, where neither end is victorious.
The Resistance that is between equal Powers brings forth the indifferency of an equal Scale, where neither end is victorious.
dt n1 cst vbz p-acp j-jn n2 vvz av dt n1 pp-f dt j-jn n1, c-crq dx n1 vbz j.
(7) part (DIV1)
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1713
The Resistance between unequal powers, is, either when a lesser power resists the greater, and then it retards the action, but makes no conquest:
The Resistance between unequal Powers, is, either when a lesser power resists the greater, and then it retards the actium, but makes no conquest:
dt n1 p-acp j n2, vbz, av-d c-crq dt jc n1 vvz dt jc, cc av pn31 n2 dt n1, cc-acp vvz dx n1:
(7) part (DIV1)
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1714
or when a greater power resists the lesser, and that conquers the Resistance and swallows up the opposition.
or when a greater power resists the lesser, and that conquers the Resistance and Swallows up the opposition.
cc c-crq dt jc n1 vvz dt jc, cc d vvz dt n1 cc n2 a-acp dt n1.
(7) part (DIV1)
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1715
So that upon this point of the Resistance of man, because it is of no proportion to Gods omnipotency,
So that upon this point of the Resistance of man, Because it is of no proportion to God's omnipotency,
av cst p-acp d n1 pp-f dt n1 pp-f n1, c-acp pn31 vbz pp-f dx n1 p-acp ng1 n1,
(7) part (DIV1)
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1716
therefore if God should act ad extremum virium, to the extremity or height of his own power, there could be no opposition made unto Divine grace:
Therefore if God should act ad extremum virium, to the extremity or height of his own power, there could be no opposition made unto Divine grace:
av cs np1 vmd vvi fw-la fw-la fw-la, p-acp dt n1 cc n1 pp-f po31 d n1, pc-acp vmd vbi dx n1 vvn p-acp j-jn n1:
(7) part (DIV1)
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1717
But because God is a free agent, tempering his working by his will, which gives the gage unto his power, putting forth so much as he will and no more,
But Because God is a free agent, tempering his working by his will, which gives the gage unto his power, putting forth so much as he will and no more,
cc-acp c-acp np1 vbz dt j n1, vvg po31 n-vvg p-acp po31 n1, r-crq vvz dt n1 p-acp po31 n1, vvg av av av-d c-acp pns31 vmb cc dx av-dc,
(7) part (DIV1)
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1718
therefore is his grace whereby he calls man, often frustrated and defeated of his work.
Therefore is his grace whereby he calls man, often frustrated and defeated of his work.
av vbz po31 n1 c-crq pns31 vvz n1, av vvn cc vvn pp-f po31 n1.
(7) part (DIV1)
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1719
I will make no quarrel about these words which one calls prodigious words, which learned men have made occasion of quarrel in the Church;
I will make no quarrel about these words which one calls prodigious words, which learned men have made occasion of quarrel in the Church;
pns11 vmb vvi dx n1 p-acp d n2 r-crq crd n2 j n2, r-crq j n2 vhb vvn n1 pp-f n1 p-acp dt n1;
(7) part (DIV1)
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1720
the resistibility and unresistibility of converting grace;
the resistibility and unresistibility of converting grace;
dt n1 cc n1 pp-f vvg n1;
(7) part (DIV1)
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1721
but so go on to handle this point, as to divide an even thred, that God may have and reap all the glory of this work of Conversion unto his free grace:
but so go on to handle this point, as to divide an even thread, that God may have and reap all the glory of this work of Conversion unto his free grace:
cc-acp av vvb a-acp pc-acp vvi d n1, c-acp pc-acp vvi dt j n1, cst np1 vmb vhb cc vvi d dt n1 pp-f d n1 pp-f n1 p-acp po31 j n1:
(7) part (DIV1)
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1722
and sinful man nothing but thankfulness and self-confusion; thankfulness if he be drawn, or however self-confusion, and abasement to himself:
and sinful man nothing but thankfulness and self-confusion; thankfulness if he be drawn, or however self-confusion, and abasement to himself:
cc j n1 pix cc-acp n1 cc n1; n1 cs pns31 vbb vvn, cc c-acp n1, cc n1 p-acp px31:
(7) part (DIV1)
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1723
as contributing nothing unto, but a great deal of opposition and resistance against the work:
as contributing nothing unto, but a great deal of opposition and resistance against the work:
c-acp vvg pix p-acp, cc-acp dt j n1 pp-f n1 cc n1 p-acp dt n1:
(7) part (DIV1)
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1724
Let me fall upon a distinction that will clear your understandings in this intricate and difficult point.
Let me fallen upon a distinction that will clear your understandings in this intricate and difficult point.
vvb pno11 vvi p-acp dt n1 cst vmb vvi po22 n2 p-acp d j cc j n1.
(7) part (DIV1)
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1725
We will distinguish, first, between the act of conversion, or the grace that is exercised in the act: And secondly,
We will distinguish, First, between the act of conversion, or the grace that is exercised in the act: And secondly,
pns12 vmb vvi, ord, p-acp dt n1 pp-f n1, cc dt n1 cst vbz vvn p-acp dt n1: cc ord,
(7) part (DIV1)
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1726
The means and way of God which in the nature of it tends towards Conversion, as preceding and preparing of the heart thereunto:
The means and Way of God which in the nature of it tends towards Conversion, as preceding and preparing of the heart thereunto:
dt n2 cc n1 pp-f np1 r-crq p-acp dt n1 pp-f pn31 vvz p-acp n1, c-acp vvg cc vvg pp-f dt n1 av:
(7) part (DIV1)
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1727
for its very well said by a learned man:
for its very well said by a learned man:
c-acp pn31|vbz av av vvn p-acp dt j n1:
(7) part (DIV1)
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1728
God doth not bring any man, ordinarily, into a state of Justification per subitum Enthusiasmum, by sudden and upstart Enthusiasmes, by an unexpected work of illumination,
God does not bring any man, ordinarily, into a state of Justification per subitum Enthusiasmum, by sudden and upstart Enthusiasms, by an unexpected work of illumination,
np1 vdz xx vvi d n1, av-j, p-acp dt n1 pp-f n1 fw-la fw-la fw-la, p-acp j cc n1 n2, p-acp dt j n1 pp-f n1,
(7) part (DIV1)
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1729
but by previous means and methods and workings. Now upon this distinction I say: First, That the Grace of God exerted and exercised in and to the act of Conversion,
but by previous means and methods and workings. Now upon this distinction I say: First, That the Grace of God exerted and exercised in and to the act of Conversion,
cc-acp p-acp j n2 cc n2 cc n2. av p-acp d n1 pns11 vvb: ord, cst dt n1 pp-f np1 vvn cc vvn p-acp cc p-acp dt n1 pp-f n1,
(7) part (DIV1)
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1730
so as it may be said, now the man is Converted and born of God, I say that Grace in that act being carryed on by the revealed arm of God, is so potent and omnipotent,
so as it may be said, now the man is Converted and born of God, I say that Grace in that act being carried on by the revealed arm of God, is so potent and omnipotent,
av c-acp pn31 vmb vbi vvn, av dt n1 vbz vvn cc vvn pp-f np1, pns11 vvb d n1 p-acp d n1 vbg vvn a-acp p-acp dt vvn n1 pp-f np1, vbz av j cc j,
(7) part (DIV1)
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1731
as that indeed it is insuperable, and cannot be resisted by any victorious resistance;
as that indeed it is insuperable, and cannot be resisted by any victorious resistance;
c-acp cst av pn31 vbz j, cc vmbx vbi vvn p-acp d j n1;
(7) part (DIV1)
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1732
it conquers all the resistance of man that might be thought to frustrate and defeat it:
it conquers all the resistance of man that might be Thought to frustrate and defeat it:
pn31 vvz d dt n1 pp-f n1 cst vmd vbi vvn pc-acp vvi cc vvi pn31:
(7) part (DIV1)
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1733
for when God hath a meaning and intention to overcome the heart of man;
for when God hath a meaning and intention to overcome the heart of man;
c-acp c-crq np1 vhz dt n1 cc n1 pc-acp vvi dt n1 pp-f n1;
(7) part (DIV1)
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1734
effectually to draw him, he puts forth a victorious power, insuperable to any resistance that you can make, to make void the work: But,
effectually to draw him, he puts forth a victorious power, insuperable to any resistance that you can make, to make void the work: But,
av-j pc-acp vvi pno31, pns31 vvz av dt j n1, j p-acp d n1 cst pn22 vmb vvi, pc-acp vvi j dt n1: cc-acp,
(7) part (DIV1)
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1735
Secondly, That Grace which God offers and gives to sinful man, which in the nature of it tends to the bringing of man to repentance,
Secondly, That Grace which God offers and gives to sinful man, which in the nature of it tends to the bringing of man to Repentance,
ord, cst n1 r-crq np1 vvz cc vvz p-acp j n1, r-crq p-acp dt n1 pp-f pn31 vvz p-acp dt n-vvg pp-f n1 p-acp n1,
(7) part (DIV1)
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1736
and to faith in Christ Jesus, leading thereunto, as the Ministry of the Word, and the excitations,
and to faith in christ jesus, leading thereunto, as the Ministry of the Word, and the excitations,
cc p-acp n1 p-acp np1 np1, vvg av, c-acp dt n1 pp-f dt n1, cc dt n2,
(7) part (DIV1)
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1737
and internal motions of the Spirit of God being dispenst by a more common hand:
and internal motions of the Spirit of God being dispensed by a more Common hand:
cc j n2 pp-f dt n1 pp-f np1 vbg vvn p-acp dt av-dc j n1:
(7) part (DIV1)
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1738
this Grace of God, this Initial Grace, this previous Grace tending to move, excite, and quicken man up;
this Grace of God, this Initial Grace, this previous Grace tending to move, excite, and quicken man up;
d n1 pp-f np1, d j n1, d j n1 vvg pc-acp vvi, vvi, cc vvi n1 a-acp;
(7) part (DIV1)
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1739
these are defeated, resisted, and frustrated by mans resistance;
these Are defeated, resisted, and frustrated by men resistance;
d vbr vvn, vvn, cc vvn p-acp ng1 n1;
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1740
and indeed no man shall be able to lay his impotency and unbelief at the door of God:
and indeed no man shall be able to lay his impotency and unbelief At the door of God:
cc av dx n1 vmb vbi j pc-acp vvi po31 n1 cc n1 p-acp dt n1 pp-f np1:
(7) part (DIV1)
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1741
But be made to take it upon himself, upon the resistance that he makes against the hand of God stretched out to him, he being a gainsaying soul;
But be made to take it upon himself, upon the resistance that he makes against the hand of God stretched out to him, he being a gainsaying soul;
cc-acp vbb vvn pc-acp vvi pn31 p-acp px31, p-acp dt n1 cst pns31 vvz p-acp dt n1 pp-f np1 vvd av p-acp pno31, pns31 vbg dt n-vvg n1;
(7) part (DIV1)
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1742
and this is that I say which may be resisted, and is;
and this is that I say which may be resisted, and is;
cc d vbz cst pns11 vvb r-crq vmb vbi vvn, cc vbz;
(7) part (DIV1)
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1743
Despisest thou the riches of his goodness, and forbearance, and long suffering, called NONLATINALPHABET the goodness of God, leading to repentance? these may be and are despised, Rom. 2. 4. So then,
Despisest thou the riches of his Goodness, and forbearance, and long suffering, called the Goodness of God, leading to Repentance? these may be and Are despised, Rom. 2. 4. So then,
vv2 pns21 dt n2 pp-f po31 n1, cc n1, cc av-j vvg, vvd dt n1 pp-f np1, vvg p-acp n1? d vmb vbi cc vbr vvn, np1 crd crd av av,
(7) part (DIV1)
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1744
This distinction being laid, we shall now enquire whether the heart of man do make actual and victorious resistance of Gods Grace put forth in the act of Conversion:
This distinction being laid, we shall now inquire whither the heart of man do make actual and victorious resistance of God's Grace put forth in the act of Conversion:
d n1 vbg vvn, pns12 vmb av vvi cs dt n1 pp-f n1 vdb vvi j cc j n1 pp-f npg1 n1 vvd av p-acp dt n1 pp-f n1:
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And for our clearer proceeding therein you must remember,
And for our clearer proceeding therein you must Remember,
cc p-acp po12 jc vvg av pn22 vmb vvi,
(7) part (DIV1)
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1746
That Conversion doth either denote the work of God Converting man, and this is Gods drawing; or,
That Conversion does either denote the work of God Converting man, and this is God's drawing; or,
cst n1 vdz d vvi dt n1 pp-f np1 vvg n1, cc d vbz n2 vvg; cc,
(7) part (DIV1)
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1747
It denotes the action of man thereupon turning and coming in to Christ being thus moved:
It denotes the actium of man thereupon turning and coming in to christ being thus moved:
pn31 vvz dt n1 pp-f n1 av vvg cc vvg p-acp p-acp np1 vbg av vvn:
(7) part (DIV1)
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1748
and this is called mans coming in the text, both of them make up compleat Conversion;
and this is called men coming in the text, both of them make up complete Conversion;
cc d vbz vvn vvz vvg p-acp dt n1, d pp-f pno32 vvi a-acp j n1;
(7) part (DIV1)
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1749
the one whereby God turns man, and by the other man being wrought upon turns himself to Christ:
the one whereby God turns man, and by the other man being wrought upon turns himself to christ:
dt pi c-crq np1 vvz n1, cc p-acp dt j-jn n1 vbg vvn p-acp vvz px31 p-acp np1:
(7) part (DIV1)
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1750
These two are inseparable in time, but in order of causality Gods work is first; the traction of God is before the coming of man;
These two Are inseparable in time, but in order of causality God's work is First; the traction of God is before the coming of man;
d crd vbr j p-acp n1, cc-acp p-acp n1 pp-f n1 npg1 n1 vbz ord; dt n1 pp-f np1 vbz p-acp dt n-vvg pp-f n1;
(7) part (DIV1)
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1751
the coming in of the light into a room, we use to say expels darkness, and plants in light, though it be but one motion and one act;
the coming in of the Light into a room, we use to say expels darkness, and plants in Light, though it be but one motion and one act;
dt n-vvg p-acp pp-f dt n1 p-acp dt n1, pns12 vvb pc-acp vvi vvz n1, cc n2 p-acp n1, cs pn31 vbb p-acp crd n1 cc crd n1;
(7) part (DIV1)
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1752
so there must be the work of God enlightning the mind, softning the heart, drawing the will,
so there must be the work of God enlightening the mind, softening the heart, drawing the will,
av pc-acp vmb vbi dt n1 pp-f np1 n1 dt n1, j-vvg dt n1, vvg dt n1,
(7) part (DIV1)
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1753
before there be a coming of man to God: the act of drawing is Gods, the act of Conversion or turning is mans:
before there be a coming of man to God: the act of drawing is God's, the act of Conversion or turning is men:
c-acp pc-acp vbi dt n-vvg pp-f n1 p-acp np1: dt n1 pp-f vvg vbz n2, dt n1 pp-f n1 cc vvg vbz ng1:
(7) part (DIV1)
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1754
God in his act of putting in and drawing forth faith, doth not hinder, but rather is the cause that the heart of man performs his own act:
God in his act of putting in and drawing forth faith, does not hinder, but rather is the cause that the heart of man performs his own act:
np1 p-acp po31 n1 pp-f vvg p-acp cc vvg av n1, vdz xx vvi, cc-acp av-c vbz dt n1 cst dt n1 pp-f n1 vvz po31 d n1:
(7) part (DIV1)
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1755
and therefore the act of believing, howsoever it be given by God, yet being exercised and acted by us, is our act:
and Therefore the act of believing, howsoever it be given by God, yet being exercised and acted by us, is our act:
cc av dt n1 pp-f vvg, c-acp pn31 vbb vvn p-acp np1, av vbg vvn cc vvn p-acp pno12, vbz po12 n1:
(7) part (DIV1)
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1756
for with the heart man believes, Rom. 10. 10. as we use to say, he that throws the bowl doth nor rowl or turn,for with the heart man believes, Rom. 10. 10. as we use to say, he that throws the bowl does nor roll or turn,
p-acp p-acp dt n1 n1 vvz, np1 crd crd c-acp pns12 vvb pc-acp vvi, pns31 cst vvz dt n1 vdz ccx vvi cc vvi,
(7) part (DIV1)
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1757
but the bowl by motion from the hand: So when God puts forth this act to convert man, the act is mans;
but the bowl by motion from the hand: So when God puts forth this act to convert man, the act is men;
cc-acp dt n1 p-acp n1 p-acp dt n1: av c-crq np1 vvz av d n1 pc-acp vvi n1, dt n1 vbz n2;
(7) part (DIV1)
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1758
the act of Faith, and Repentance, and Conversion;
the act of Faith, and Repentance, and Conversion;
dt n1 pp-f n1, cc n1, cc n1;
(7) part (DIV1)
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1759
but the power and hand whereby the heart is turned ▪ that only is the act of God: Well then,
but the power and hand whereby the heart is turned ▪ that only is the act of God: Well then,
cc-acp dt n1 cc n1 c-crq dt n1 vbz vvn ▪ cst av-j vbz dt n1 pp-f np1: av av,
(7) part (DIV1)
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1760
First, If we consider conversion as Gods drawing work converting the heart, we may safely say The heart in that act doth not make actual resistance;
First, If we Consider conversion as God's drawing work converting the heart, we may safely say The heart in that act does not make actual resistance;
ord, cs pns12 vvb n1 p-acp n2 vvg n1 vvg dt n1, pns12 vmb av-j vvi dt n1 p-acp d n1 vdz xx vvi j n1;
(7) part (DIV1)
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1761
much less overcome and defeat the power of Grace, which is put forth in believers with exceeding greatness of power, according to the working of his mighty power which he wrought in Christ when he raised him from the dead:
much less overcome and defeat the power of Grace, which is put forth in believers with exceeding greatness of power, according to the working of his mighty power which he wrought in christ when he raised him from the dead:
av-d av-dc vvn cc vvi dt n1 pp-f n1, r-crq vbz vvn av p-acp n2 p-acp j-vvg n1 pp-f n1, vvg p-acp dt n-vvg pp-f po31 j n1 r-crq pns31 vvd p-acp np1 c-crq pns31 vvd pno31 p-acp dt j:
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1762
there you see the work described in Ephes. 1. 19, 20. Its true, there may at that time and doth lurk a bitter root of proneness in the corrupt heart (mark, here is the knot and great point) to resist the motions of the Spirit,
there you see the work described in Ephesians 1. 19, 20. Its true, there may At that time and does lurk a bitter root of proneness in the corrupt heart (mark, Here is the knot and great point) to resist the motions of the Spirit,
a-acp pn22 vvb dt n1 vvn p-acp np1 crd crd, crd po31 j, pc-acp vmb p-acp d n1 cc vdz vvi dt j n1 pp-f n1 p-acp dt j n1 (n1, av vbz dt n1 cc j n1) pc-acp vvi dt n2 pp-f dt n1,
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1763
for the flesh lusteth against the Spirit;
for the Flesh Lusteth against the Spirit;
p-acp dt n1 vvz p-acp dt n1;
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1764
and this root of habitual perverseness is not wholly and presently eradicate and rooted out by Converting Grace:
and this root of habitual perverseness is not wholly and presently eradicate and rooted out by Converting Grace:
cc d n1 pp-f j n1 vbz xx av-jn cc av-j vvi cc vvn av p-acp vvg n1:
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1765
But this we say, that Grace doth so powerfully work in the work or act of Conversion:
But this we say, that Grace does so powerfully work in the work or act of Conversion:
cc-acp d pns12 vvb, cst n1 vdz av av-j vvi p-acp dt n1 cc n1 pp-f n1:
(7) part (DIV1)
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1766
it so sweetly plyes the affections, the understanding, and the will with such drawings, and carries the work on with that actual strength, that the actual resistance of the heart is tyed up, bridled,
it so sweetly plies the affections, the understanding, and the will with such drawings, and carries the work on with that actual strength, that the actual resistance of the heart is tied up, bridled,
pn31 av av-j vvz dt n2, dt n1, cc dt n1 p-acp d n2-vvg, cc vvz dt n1 p-acp p-acp d j n1, cst dt j n1 pp-f dt n1 vbz vvn a-acp, vvn,
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1767
and suspended for that time, that it doth not overcome the Grace of God;
and suspended for that time, that it does not overcome the Grace of God;
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but the Grace of God overcomes the heart by a victorious delight to yeild up it self to God;
but the Grace of God overcomes the heart by a victorious delight to yield up it self to God;
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1769
though there be corruption in it, it is so suspended as it doth not act: I will give it you by this comparison;
though there be corruption in it, it is so suspended as it does not act: I will give it you by this comparison;
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1770
The tyde doth not take from the river an aptness to run downwards to the Sea;
The tIED does not take from the river an aptness to run downwards to the Sea;
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1771
but so powerfully when it comes in, bears the stream back, that it cannot take his natural course. I need not make application.
but so powerfully when it comes in, bears the stream back, that it cannot take his natural course. I need not make application.
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1772
And this may teach all Converts with what measure of admiration and thankfulness to come to God,
And this may teach all Converts with what measure of admiration and thankfulness to come to God,
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1773
for overcoming, bridling, and suspending these resistances of your froward hearts;
for overcoming, bridling, and suspending these resistances of your froward hearts;
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1774
for having lived twenty or thirty years in resistance of Grace, and keeping it at the staves end;
for having lived twenty or thirty Years in resistance of Grace, and keeping it At the staves end;
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1775
and after Conversion resisting Grace and quenching the Spirit so often as you do;
and After Conversion resisting Grace and quenching the Spirit so often as you do;
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1776
if God had left you in that act to these resistances, you had been lost and undone;
if God had left you in that act to these resistances, you had been lost and undone;
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1777
and therefore that God at such a time should forbid, still, and quiet these rebellions and resistencies of your heart, till he had turned the stream,
and Therefore that God At such a time should forbid, still, and quiet these rebellions and resistencies of your heart, till he had turned the stream,
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1778
and taken away the stone, this is an admirable demonstration of the mercy, love, and power of his grace to you.
and taken away the stone, this is an admirable demonstration of the mercy, love, and power of his grace to you.
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1779
Of all things wherein God is to be praised, this is one, that a rebellious man that had so often before time and since resisted grace, that at that time when God Converted him, he did not leave him to the resistencies of his heart:
Of all things wherein God is to be praised, this is one, that a rebellious man that had so often before time and since resisted grace, that At that time when God Converted him, he did not leave him to the resistencies of his heart:
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1780
And how would that child had he wit, thank his Father for tying him hand and foot that he should not struggle (and otherwise he could not do) while he was cutting for the stone;
And how would that child had he wit, thank his Father for tying him hand and foot that he should not struggle (and otherwise he could not do) while he was cutting for the stone;
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1781
for the strugling might have prevented the cure. When God comes to work upon the heart, and man cannot but strive, and resist,
for the struggling might have prevented the cure. When God comes to work upon the heart, and man cannot but strive, and resist,
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1782
and rebell against grace, that God should take away at that time this resistance, and bind a man hand and foot,
and rebel against grace, that God should take away At that time this resistance, and bind a man hand and foot,
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1783
and so to overcome him with grace that he cannot resist it:
and so to overcome him with grace that he cannot resist it:
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1784
Oh the admirable wonderful mercy, whereby the Lord makes a difference between his elect and others, whom he leaves with the bridle on their necks to run away whether they will;
O the admirable wondered mercy, whereby the Lord makes a difference between his elect and Others, whom he leaves with the bridle on their necks to run away whither they will;
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1785
for it must be put among Gods promises and mercies, when though with some sharpness he hinders us of the use of our liberty, in hindring us from finding contentment in our walking, contrary to our departure from him,
for it must be put among God's promises and Mercies, when though with Some sharpness he hinders us of the use of our liberty, in hindering us from finding contentment in our walking, contrary to our departure from him,
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1786
as you observe Hos. 2. 6. I will hedge up thy way with thorns that thou shalt not find or enjoy thy paths:
as you observe Hos. 2. 6. I will hedge up thy Way with thorns that thou shalt not find or enjoy thy paths:
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1787
this hedge of thorns is an admirable mercy, for which the people of God have cause to bless God all their dayes, that keeps them from finding that content in the way of their sins which otherwise they would have done:
this hedge of thorns is an admirable mercy, for which the people of God have cause to bless God all their days, that keeps them from finding that content in the Way of their Sins which otherwise they would have done:
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1788
this Converting grace doth so put forth it self in the act of Conversion of every sinner (I know not your experiences of it) that it subdues the actual resistance of mans heart at that time,
this Converting grace does so put forth it self in the act of Conversion of every sinner (I know not your experiences of it) that it subdues the actual resistance of men heart At that time,
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1789
as the effect of it cannot be frustrated or defeated, which teaches us with importunity of Prayer to beg this grace which comes with so much strength,
as the Effect of it cannot be frustrated or defeated, which Teaches us with importunity of Prayer to beg this grace which comes with so much strength,
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1790
as that it bears down the wickedness of our hearts, and irresistibly works a saving work.
as that it bears down the wickedness of our hearts, and irresistibly works a Saving work.
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1791
Turn thou me and I shall be turned, Jer. 31. 18. and draw me and we will run after thee, Cant. 1. 3. And that you that have received such grace, may magnifie the goodness and power of God towards you in that dispensations.Turn thou me and I shall be turned, Jer. 31. 18. and draw me and we will run After thee, Cant 1. 3. And that you that have received such grace, may magnify the Goodness and power of God towards you in that dispensations.
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The Reasons why Converting Grace doth take away and overcome the resistance of mans heart at the act of Conversion, which with great content and profit to the Reader may be given of the point, are four.
The Reasons why Converting Grace does take away and overcome the resistance of men heart At the act of Conversion, which with great content and profit to the Reader may be given of the point, Are four.
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1793
First, The Grace of Conversion doth not only move the heart to believe, but it makes it to believe;
First, The Grace of Conversion does not only move the heart to believe, but it makes it to believe;
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1794
I speak of the act of Conversion; it doth not only suadere, but persuadere: I cannot distinguish these words in English;
I speak of the act of Conversion; it does not only suadere, but persuadere: I cannot distinguish these words in English;
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1795
or this, it doth not only stand at the door and knock, and call, as you would do to awaken them that are asleep within, Rev. 3. 20. as exciting grace doth (which is indeed a great favour) which is resisted by man;
or this, it does not only stand At the door and knock, and call, as you would do to awaken them that Are asleep within, Rev. 3. 20. as exciting grace does (which is indeed a great favour) which is resisted by man;
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for to this Grace that knocks and is only pulsant, calling and awakening the heart of man, we may Ponere obicem, put a bar, bar the door the faster as against a thief and invader that would come in by force:
for to this Grace that knocks and is only pulsant, calling and awakening the heart of man, we may Ponere obicem, put a bar, bar the door the faster as against a thief and invader that would come in by force:
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but the Grace of Conversion opens the door;
but the Grace of Conversion Opens the door;
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1798
and if there be no body within but those that bar the door, it comes with such power as opens the door, the heart,
and if there be no body within but those that bar the door, it comes with such power as Opens the door, the heart,
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1799
and comes in and takes possession:
and comes in and Takes possession:
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1800
for of the two, though corruption be strong, yet grace, especially when it comes in strength, is the stronger:
for of the two, though corruption be strong, yet grace, especially when it comes in strength, is the Stronger:
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1801
Our Saviour in Luke 11. 21. tells us, while the strong man possesses his goods, all is well:
Our Saviour in Lycia 11. 21. tells us, while the strong man Possesses his goods, all is well:
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1802
but when a stronger then he (and that is the divine hand of God) comes to take possession he binds the strong man; but when a Stronger then he (and that is the divine hand of God) comes to take possession he binds the strong man;
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1803
what that? binds up the resistance of the heart;
what that? binds up the resistance of the heart;
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1804
that when God comes to cut him of this stone, and he would struggle, and could not do otherwise, Grace overcomes:
that when God comes to Cut him of this stone, and he would struggle, and could not do otherwise, Grace overcomes:
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1805
it finds a man in unbelief, and doth not only command him to believe, but gives faith;
it finds a man in unbelief, and does not only command him to believe, but gives faith;
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1806
therefore faith is not only the command, but the gift of God: it finds a man unwilling, but it makes him willing:
Therefore faith is not only the command, but the gift of God: it finds a man unwilling, but it makes him willing:
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1807
it not only stirs up by way of exciting the will and the deed;
it not only stirs up by Way of exciting the will and the deed;
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1808
but it works to will and to do, saith the Apostle, Phil. 2. 13. how long may one cry and call aloud at a dead mans grave, Arise come forth! but if with the call there go forth a power,
but it works to will and to do, Says the Apostle, Philip 2. 13. how long may one cry and call aloud At a dead men grave, Arise come forth! but if with the call there go forth a power,
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1809
as there did when Christ called Lazarus out of the grave, then he rises and starts up;
as there did when christ called Lazarus out of the grave, then he rises and starts up;
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1810
This Converting grace is called by Divines Creatrix gratia, a creating grace, we are his workmanship created in Jesus Christ, Ephes. 2. 10. This raises the dead, this gives Spirituale esse, a spiritual being unto the soul:
This Converting grace is called by Divines Creatrix Gratia, a creating grace, we Are his workmanship created in jesus christ, Ephesians 2. 10. This raises the dead, this gives Spiritual esse, a spiritual being unto the soul:
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1811
it puts in a formal principle of eliciting holy acts; this puts in new strength, and heals the vicious inclinations;
it puts in a formal principle of eliciting holy acts; this puts in new strength, and heals the vicious inclinations;
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1812
this grace doth not only call, and say, Obey my voyce, but it puts in the very grace of obedience:
this grace does not only call, and say, Obey my voice, but it puts in the very grace of Obedience:
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1813
I will put my law unto the heart, and write it in the mind that they shall all know me, Heb. 10. 16. this drawing is the teaching of God,I will put my law unto the heart, and write it in the mind that they shall all know me, Hebrew 10. 16. this drawing is the teaching of God,
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1814
and Gods teaching is alway followed or accompanyed with success, with the work it self, viz. mans coming;
and God's teaching is always followed or accompanied with success, with the work it self, viz. men coming;
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1815
for every man that hath heard and learned thus, comes to me;
for every man that hath herd and learned thus, comes to me;
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1816
every man, John. 6. 45. and in a word, such is the power of this Converting grace, that saith the Apostle, it is mighty to cast down strong holds, reasonings, to bring down every high thing that exalts it self,
every man, John. 6. 45. and in a word, such is the power of this Converting grace, that Says the Apostle, it is mighty to cast down strong holds, reasonings, to bring down every high thing that exalts it self,
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1817
and to lead every thought into captivity to the obedience of Christ, 2 Cor. 10. 4, 5. and whats that,and to led every Thought into captivity to the Obedience of christ, 2 Cor. 10. 4, 5. and whats that,
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1818
but it takes away the actual resistance of the heart at that present time?
but it Takes away the actual resistance of the heart At that present time?
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1819
Secondly, If this Converting grace should not carry on the work with so efficacious and most sweet a hand,
Secondly, If this Converting grace should not carry on the work with so efficacious and most sweet a hand,
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1820
as to overcome all our opposition, one of these two things would follow.
as to overcome all our opposition, one of these two things would follow.
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1821
First, That our Conversion should be defeated, and Gods intention towards his Elect should be frustrated:
First, That our Conversion should be defeated, and God's intention towards his Elect should be frustrated:
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1822
for this grace of Conversion comes from the purpose of God which is infallible:
for this grace of Conversion comes from the purpose of God which is infallible:
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1823
It is a calling according to his purpose, Rom. 8. 29. what purpose? why the purpose of his Election which must stand, Rom. 9. 11. the purpose of God must stand, that is, not defeated, frustrated,It is a calling according to his purpose, Rom. 8. 29. what purpose? why the purpose of his Election which must stand, Rom. 9. 11. the purpose of God must stand, that is, not defeated, frustrated,
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1824
and finally opposed, for then it stands not:
and finally opposed, for then it Stands not:
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1825
And how doth it stand? not of works and the compliance of the will of man, but of Gods call:
And how does it stand? not of works and the compliance of the will of man, but of God's call:
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1826
now shall that grace that comes from a meaning and purpose of God, be defeated by mans opposition and resistance? no,
now shall that grace that comes from a meaning and purpose of God, be defeated by men opposition and resistance? no,
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(7) part (DIV1)
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1827
for then that could not be true, that he hath mercy on whom he will, and whom he will he hardens:
for then that could not be true, that he hath mercy on whom he will, and whom he will he hardens:
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(7) part (DIV1)
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1828
God would have mercy on such a man; but by his opposition made against that work he is defeated;
God would have mercy on such a man; but by his opposition made against that work he is defeated;
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(7) part (DIV1)
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1829
which would be a sad assertion.
which would be a sad assertion.
r-crq vmd vbi dt j n1.
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1830
Secondly, Or else this must follow, that the will of man casts the scales of his Conversion,
Secondly, Or Else this must follow, that the will of man Cast the scales of his Conversion,
ord, cc av d vmb vvi, cst dt n1 pp-f n1 vvz dt n2 pp-f po31 n1,
(7) part (DIV1)
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1831
and so the chief part belongs to man, which is to decide the determine the work;
and so the chief part belongs to man, which is to decide the determine the work;
cc av dt j-jn n1 vvz p-acp n1, r-crq vbz pc-acp vvi dt vvb dt n1;
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1832
for grace doth not then determine the will to a choice;
for grace does not then determine the will to a choice;
p-acp n1 vdz xx av vvi dt n1 p-acp dt n1;
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1833
but the will determines grace to an effect o• event, whereby man may stand out and say, I made my self to differ from another;
but the will determines grace to an Effect o• event, whereby man may stand out and say, I made my self to differ from Another;
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1834
for another man had as much grace as I, but he repulsed and opposed it; he shut the door against it, but I let it in:
for Another man had as much grace as I, but he repulsed and opposed it; he shut the door against it, but I let it in:
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1835
and therefore the act of difference between my self and other men, is my own act, the act of my own will:
and Therefore the act of difference between my self and other men, is my own act, the act of my own will:
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(7) part (DIV1)
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1836
but this I should by no means admit of;
but this I should by no means admit of;
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1837
for to me it seems incredible, that God that made my will, and gave it that liberty that it hath, should not,
for to me it seems incredible, that God that made my will, and gave it that liberty that it hath, should not,
c-acp p-acp pno11 pn31 vvz j, cst np1 cst vvd po11 n1, cc vvd pn31 d n1 cst pn31 vhz, vmd xx,
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1838
if he will, so work on it or in it, as he will, to his own glory, without any detriment to the nature or liberty of it, having a most omnipotent power to incline the heart of man like a river of water whether he will:
if he will, so work on it or in it, as he will, to his own glory, without any detriment to the nature or liberty of it, having a most omnipotent power to incline the heart of man like a river of water whither he will:
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1839
De ipsis hominum volunt atibus facit quod vult: God doth with the very will of man, what he will;De Ipse hominum volunt atibus facit quod vult: God does with the very will of man, what he will;
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1840
as if he that makes a lock and knows all the springs of it, should not be able to make a key to it without breaking it all to pieces:
as if he that makes a lock and knows all the springs of it, should not be able to make a key to it without breaking it all to Pieces:
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(7) part (DIV1)
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1841
and it is also a thing incredible to me, that God that hath determined of some persons to grace and glory (let me suppose that,
and it is also a thing incredible to me, that God that hath determined of Some Persons to grace and glory (let me suppose that,
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(7) part (DIV1)
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1842
for I think it must be supposed) should leave it to the will of man, (that knows not the purpose of God to him) either to determine himself to grace,
for I think it must be supposed) should leave it to the will of man, (that knows not the purpose of God to him) either to determine himself to grace,
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1843
or to defeat it at his pleasure: this makes very ill musick in an humble and rational ear:
or to defeat it At his pleasure: this makes very ill music in an humble and rational ear:
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(7) part (DIV1)
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1844
that God, that determines a man to salvation, should leave it to the pleasure of blind will to defeat the purpose of his grace;
that God, that determines a man to salvation, should leave it to the pleasure of blind will to defeat the purpose of his grace;
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1845
for if he should stumble (as I may say) on the resistance of it, he himself is gone for ever;
for if he should Stumble (as I may say) on the resistance of it, he himself is gone for ever;
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(7) part (DIV1)
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1846
which leaves not unto God so much above the Publican or they that are past over,
which leaves not unto God so much above the Publican or they that Are passed over,
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(7) part (DIV1)
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1847
as the Pharisee his God I thank thee.
as the Pharisee his God I thank thee.
c-acp dt np1 po31 n1 pns11 vvb pno21.
(7) part (DIV1)
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1848
Thirdly, There is a good rule to be observed, laid down by our Divines, viz. To put difference between some principal acts of grace, without which the salvation of Gods Elect consists not;
Thirdly, There is a good Rule to be observed, laid down by our Divines, viz. To put difference between Some principal acts of grace, without which the salvation of God's Elect consists not;
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(7) part (DIV1)
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1849
and those subsequent and following acts of grace, or the motions thereof in the regenerate, which though they were very good and godly acts,
and those subsequent and following acts of grace, or the motions thereof in the regenerate, which though they were very good and godly acts,
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(7) part (DIV1)
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1850
yet a believer may be saved without them.
yet a believer may be saved without them.
av dt n1 vmb vbi vvn p-acp pno32.
(7) part (DIV1)
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1851
And upon the first sort, viz. to believe in Christ, to Convert to God, to be made new creatures, to persevere unto the end,
And upon the First sort, viz. to believe in christ, to Convert to God, to be made new creatures, to persevere unto the end,
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(7) part (DIV1)
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1852
for the performance of these, God in his time gives to his people such a grace as shall not be frustrate or defeated, they shall be performed in thee:
for the performance of these, God in his time gives to his people such a grace as shall not be frustrate or defeated, they shall be performed in thee:
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(7) part (DIV1)
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1853
But for other acts that God calls for of thee, as to omit such a •in,
But for other acts that God calls for of thee, as to omit such a •in,
cc-acp p-acp j-jn n2 cst np1 vvz p-acp pp-f pno21, c-acp pc-acp vvi d dt n1,
(7) part (DIV1)
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1854
or to do such and such a duty; which being considered single and particular, thou mayst be saved without:
or to do such and such a duty; which being considered single and particular, thou Mayest be saved without:
cc pc-acp vdi d cc d dt n1; r-crq vbg vvn j cc j, pns21 vm2 vbi vvn p-acp:
(7) part (DIV1)
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1855
in these he gives thee his Spirit whose conduct is to be followed:
in these he gives thee his Spirit whose conduct is to be followed:
p-acp d pns31 vvz pno21 po31 n1 rg-crq n1 vbz pc-acp vbi vvn:
(7) part (DIV1)
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1856
but as experience shews, the Elect and regenerate may deessegratiae may be wanting to this grace,
but as experience shows, the Elect and regenerate may deessegratiae may be wanting to this grace,
cc-acp c-acp n1 vvz, dt n1 cc vvn vmb fw-la vmb vbi vvg p-acp d n1,
(7) part (DIV1)
258
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1857
and repulse the motions, and as its said, grieve the Spirit, Ephes. 4. 30. if in one sort of acts he should resist, he is lost:
and repulse the motions, and as its said, grieve the Spirit, Ephesians 4. 30. if in one sort of acts he should resist, he is lost:
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(7) part (DIV1)
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1858
and therefore God puts in a mighty hand and an absolute will: I will put my Law, &c. in the other he guides by his Spirit;
and Therefore God puts in a mighty hand and an absolute will: I will put my Law, etc. in the other he guides by his Spirit;
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(7) part (DIV1)
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1859
and a grace is given not so infallibly to bring the effect, which is good, not simply necessary to salvation:
and a grace is given not so infallibly to bring the Effect, which is good, not simply necessary to salvation:
cc dt n1 vbz vvn xx av av-j pc-acp vvi dt n1, r-crq vbz j, xx av-j j p-acp n1:
(7) part (DIV1)
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1860
because if you sin by not doing your duty, yet your estate is not in danger:
Because if you sin by not doing your duty, yet your estate is not in danger:
c-acp cs pn22 vvb p-acp xx vdg po22 n1, av po22 n1 vbz xx p-acp n1:
(7) part (DIV1)
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1861
and here let me suggest a meditation or two to such as are fit to make use of them.
and Here let me suggest a meditation or two to such as Are fit to make use of them.
cc av vvb pno11 vvi dt n1 cc crd p-acp d c-acp vbr j pc-acp vvi n1 pp-f pno32.
(7) part (DIV1)
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1862
First, Let the regenerate consider, that whereas they have resisted grace and the motions of it a thousand tmes,
First, Let the regenerate Consider, that whereas they have resisted grace and the motions of it a thousand tmes,
ord, vvb dt j-vvn vvi, cst cs pns32 vhb vvn n1 cc dt n2 pp-f pn31 dt crd n2,
(7) part (DIV1)
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1863
and since their Conversion have grieved the Spirit by indulgence of their lusts against the motions of the Spirit and the dictates of their own consciences;
and since their Conversion have grieved the Spirit by indulgence of their Lustiest against the motions of the Spirit and the dictates of their own Consciences;
cc p-acp po32 n1 vhb vvn dt n1 p-acp n1 pp-f po32 n2 p-acp dt n2 pp-f dt n1 cc dt vvz pp-f po32 d n2;
(7) part (DIV1)
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1864
if God had permitted them unto themselves, and let them have done so in the act of Conversion, they had for ever perisht;
if God had permitted them unto themselves, and let them have done so in the act of Conversion, they had for ever perished;
cs np1 vhd vvn pno32 p-acp px32, cc vvb pno32 vhi vdn av p-acp dt n1 pp-f n1, pns32 vhd p-acp av vvn;
(7) part (DIV1)
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1865
and their resistance at other times shews they might or would have done so then,
and their resistance At other times shows they might or would have done so then,
cc po32 n1 p-acp j-jn n2 vvz pns32 vmd cc vmd vhi vdn av av,
(7) part (DIV1)
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1866
if God that may let his child slip and take a knock, did not yet keep a hand upon them that they fall not into the fire.
if God that may let his child slip and take a knock, did not yet keep a hand upon them that they fallen not into the fire.
cs np1 cst vmb vvi po31 n1 vvi cc vvi dt n1, vdd xx av vvi dt n1 p-acp pno32 cst pns32 vvb xx p-acp dt n1.
(7) part (DIV1)
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1867
Secondly, Let them learn to understand God a right, and to take comfort, that though in other acts he please to suffer them often and very grievously to fall, shewing thereby the perverseness of their spirits yet remaining,
Secondly, Let them Learn to understand God a right, and to take Comfort, that though in other acts he please to suffer them often and very grievously to fallen, showing thereby the perverseness of their spirits yet remaining,
ord, vvb pno32 vvi pc-acp vvi np1 dt n-jn, cc pc-acp vvi n1, cst cs p-acp j-jn n2 pns31 vvb pc-acp vvi pno32 av cc av av-j pc-acp vvi, vvg av dt n1 pp-f po32 n2 av vvg,
(7) part (DIV1)
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1868
so as that they may fear they may lose all and fall so as never to arise more:
so as that they may Fear they may loose all and fallen so as never to arise more:
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(7) part (DIV1)
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1869
yet be comforted that in such things as salvation lyes in, he will be sure and an infallible God to his Elect;
yet be comforted that in such things as salvation lies in, he will be sure and an infallible God to his Elect;
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(7) part (DIV1)
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1870
to support and raise them up again:
to support and raise them up again:
pc-acp vvi cc vvi pno32 a-acp av:
(7) part (DIV1)
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1871
and let them also remember, that God so makes good the condition of his Covenant in things essential unto salvation to work them infallibly:
and let them also Remember, that God so makes good the condition of his Covenant in things essential unto salvation to work them infallibly:
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(7) part (DIV1)
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1872
I will put my fear into their hearts that they shall not depart from me, Jer. 32. 40. or as it is said, Psal. 37. 23, 24. The Lord or dereth a good mans steps, I will put my Fear into their hearts that they shall not depart from me, Jer. 32. 40. or as it is said, Psalm 37. 23, 24. The Lord or dereth a good men steps,
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(7) part (DIV1)
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1873
and he delighteth in his way: and he delights in his Way:
cc pns31 vvz p-acp po31 n1:
(7) part (DIV1)
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1874
though he fall he shall not be utterly cast down, for the Lord upholdeth him with his hand;
though he fallen he shall not be utterly cast down, for the Lord upholds him with his hand;
c-acp pns31 vvb pns31 vmb xx vbi av-j vvn a-acp, p-acp dt n1 vvz pno31 p-acp po31 n1;
(7) part (DIV1)
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1875
though he fall in the Covenant, he shall not fall from it. Fourthly and lastly, Converting grace in the act of it cannot be resisted and defeated;
though he fallen in the Covenant, he shall not fallen from it. Fourthly and lastly, Converting grace in the act of it cannot be resisted and defeated;
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(7) part (DIV1)
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Page 117
1876
because it is given to that end to subdue and overcome the resistance of flesh and blood:
Because it is given to that end to subdue and overcome the resistance of Flesh and blood:
c-acp pn31 vbz vvn p-acp d n1 pc-acp vvi cc vvi dt n1 pp-f n1 cc n1:
(7) part (DIV1)
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1877
now that which is given to take away resistance, no resistance can stand against it;
now that which is given to take away resistance, no resistance can stand against it;
av cst r-crq vbz vvn pc-acp vvi av n1, dx n1 vmb vvi p-acp pn31;
(7) part (DIV1)
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Page 117
1878
therefore in the work of Conversion it will leave in the heart no actual rebellion that shall perk up to defeat the work: A nullo duro corde r•spuitur;
Therefore in the work of Conversion it will leave in the heart no actual rebellion that shall perk up to defeat the work: A nullo duro cord r•spuitur;
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(7) part (DIV1)
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1879
it is not resisted by the heart thats hard, because it takes away the hardness and gives a heart of flesh, Ezek. 36. 27. I will take away the heart of stone and give a heart of flesh;
it is not resisted by the heart thats hard, Because it Takes away the hardness and gives a heart of Flesh, Ezekiel 36. 27. I will take away the heart of stone and give a heart of Flesh;
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(7) part (DIV1)
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1880
take away the heart untractable, and give a heart thats tractable;
take away the heart untractable, and give a heart thats tractable;
vvb av dt n1 j, cc vvi dt n1 d|vbz j;
(7) part (DIV1)
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1881
I will take away the heart thats hard as stone to resist, and give them a tender heart to feel their own misery.
I will take away the heart thats hard as stone to resist, and give them a tender heart to feel their own misery.
pns11 vmb vvi av dt n1 d|vbz j c-acp n1 pc-acp vvi, cc vvi pno32 dt j n1 pc-acp vvi po32 d n1.
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1882
I may give it by this comparison: In a room if the windows be not shut, the darkness cannot resist the light,
I may give it by this comparison: In a room if the windows be not shut, the darkness cannot resist the Light,
pns11 vmb vvi pn31 p-acp d n1: p-acp dt n1 cs dt n2 vbb xx vvn, dt n1 vmbx vvi dt n1,
(7) part (DIV1)
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1883
because its given to that purpose to expell the darkness:
Because its given to that purpose to expel the darkness:
c-acp pn31|vbz vvn p-acp d n1 pc-acp vvi dt n1:
(7) part (DIV1)
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Page 117
1884
And when God gives any thing to take away an opposition, that opposite cannot stand in its place;
And when God gives any thing to take away an opposition, that opposite cannot stand in its place;
cc c-crq np1 vvz d n1 pc-acp vvi av dt n1, cst av-jn vmbx vvi p-acp po31 n1;
(7) part (DIV1)
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1885
so this Divine grace is refused by no hard heart of man, when it comes with the meaning and purpose of God to carry it on,
so this Divine grace is refused by no hard heart of man, when it comes with the meaning and purpose of God to carry it on,
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1886
because then it comes with commission and authority to remove obstacles and pull away bars that it may overcome:
Because then it comes with commission and Authority to remove obstacles and pull away bars that it may overcome:
c-acp cs pn31 vvz p-acp n1 cc n1 pc-acp vvi n2 cc vvb av n2 cst pn31 vmb vvi:
(7) part (DIV1)
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1887
And this much be spoken of Conversion as it denotes the act of God drawing or Converting,
And this much be spoken of Conversion as it denotes the act of God drawing or Converting,
cc d d vbb vvn pp-f n1 c-acp pn31 vvz dt n1 pp-f np1 vvg cc vvg,
(7) part (DIV1)
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Page 117
1888
and the deportment of mans heart under it. The second consideration is as Conversion denotes the action of man;
and the deportment of men heart under it. The second consideration is as Conversion denotes the actium of man;
cc dt n1 pp-f ng1 n1 p-acp pn31. dt ord n1 vbz p-acp n1 vvz dt n1 pp-f n1;
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1889
Converting to God upon and by vertue of this drawing of God:
Converting to God upon and by virtue of this drawing of God:
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1890
And what is the deportment of the heart when it is toucht by this loadstone and drawn by this grace? freedome say I, and willingness;
And what is the deportment of the heart when it is touched by this Loadstone and drawn by this grace? freedom say I, and willingness;
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1891
there follows thereupon, a coming, nay a running after God, in Cant. 1. 4. For the power of God and willingness of man do consist together, thy people shall be willing in the day of thy power, Psal. 110. 3. Now therefore I will say, that man cannot be supposed in this act of Conversion,
there follows thereupon, a coming, nay a running After God, in Cant 1. 4. For the power of God and willingness of man do consist together, thy people shall be willing in the day of thy power, Psalm 110. 3. Now Therefore I will say, that man cannot be supposed in this act of Conversion,
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1892
as it is his, to resist or be unwilling, because he is made willing, and the resistance for this act is overcome and subdued.
as it is his, to resist or be unwilling, Because he is made willing, and the resistance for this act is overcome and subdued.
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1893
And therefore it is said, as God draws, so man comes, and his coming is an act not of force but of freedom, being both powerfully and sweetly drawn by the cords of man, by the bonds of love, Hos. 11. 3. And therefore as mans resistance of Gods work,
And Therefore it is said, as God draws, so man comes, and his coming is an act not of force but of freedom, being both powerfully and sweetly drawn by the cords of man, by the bonds of love, Hos. 11. 3. And Therefore as men resistance of God's work,
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1894
and his free coming in to God cannot stand together in the same act, there is reason in nature for that:
and his free coming in to God cannot stand together in the same act, there is reason in nature for that:
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1895
a man may as well move East and West at the same time, as resist and be willing to come all at one time;
a man may as well move East and West At the same time, as resist and be willing to come all At one time;
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1896
for there is a contradiction in the terms to say, though a man doth believe, yet he will not believe;
for there is a contradiction in the terms to say, though a man does believe, yet he will not believe;
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1897
for man will not resist being made willing to comply with God; and this is the miracle of Gods power and grace in mans Conversion;
for man will not resist being made willing to comply with God; and this is the miracle of God's power and grace in men Conversion;
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1898
that the heart so prone and apt to run into sin so headlong and uncontrouled, should upon the touch of this loadstone of grace be made so free and delightful to come to God,
that the heart so prove and apt to run into since so headlong and uncontrolled, should upon the touch of this Loadstone of grace be made so free and delightful to come to God,
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1899
and by this marriage consent to joyn hands with God;
and by this marriage consent to join hands with God;
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1900
loathing in comparison of God the thoughts of those lusts and pleasures which he so doated on in the dayes of his captivity to sin;
loathing in comparison of God the thoughts of those Lustiest and pleasures which he so doted on in the days of his captivity to since;
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1901
and saying as they said to their Idols, Fie upon you, get you hence; and therefore there can be no resistance remaining in this coming;
and saying as they said to their Idols, Fie upon you, get you hence; and Therefore there can be no resistance remaining in this coming;
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1902
so that its clear, that neither in the act of Gods drawing or in mans act of turning will there be found a victorious resistance (an habitual corruption there will remain) but that it is bridled at any time, let it magnifie for ever Gods mercy and grace:
so that its clear, that neither in the act of God's drawing or in men act of turning will there be found a victorious resistance (an habitual corruption there will remain) but that it is bridled At any time, let it magnify for ever God's mercy and grace:
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1903
we can do nothing against the truth but for the truth, saith the Apostle: we can do nothing against the truth but for the truth, Says the Apostle:
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1904
But though this may well be spoken to magnifie the grace of Conversion to set you to pray for it;
But though this may well be spoken to magnify the grace of Conversion to Set you to pray for it;
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1905
and to teach that God is able to carry man out of himself in despight of his teeth as I may say;
and to teach that God is able to carry man out of himself in despite of his teeth as I may say;
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1906
as Iron toucht with the loadftone cannot but move to the North:
as Iron touched with the loadftone cannot but move to the North:
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1907
yet withall to let you see to humble you the abomination that is in your hearts, what enemies you are to Conversion and faith in Christ;
yet withal to let you see to humble you the abomination that is in your hearts, what enemies you Are to Conversion and faith in christ;
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1908
and consequently to your own salvation.
and consequently to your own salvation.
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1909
NOw having said this, concerning the grace put forth and exercised in the act of Conversion;
NOw having said this, Concerning the grace put forth and exercised in the act of Conversion;
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1910
and shewn tha• Converting grace flowing from the purpose of God, is in the act of Conversion victorious over the resistance of the corrupt heart,
and shown tha• Converting grace flowing from the purpose of God, is in the act of Conversion victorious over the resistance of the corrupt heart,
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1911
and though it do not suddenly extirpate all the degrees of habitual perverseness and rebellion,
and though it do not suddenly extirpate all the Degrees of habitual perverseness and rebellion,
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1912
yet it binds up the actual resistance at that time, as that it is imprevalent to divert the work of so powerful grace:
yet it binds up the actual resistance At that time, as that it is imprevalent to divert the work of so powerful grace:
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1913
I come to the point wherein the resistance offered to the grace of God doth lie;
I come to the point wherein the resistance offered to the grace of God does lie;
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1914
and that is, the grace that is promiscuously offered unto man in the Ministry of the Gospel or other external means,
and that is, the grace that is promiscuously offered unto man in the Ministry of the Gospel or other external means,
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1915
though it be carried o• by great enlightnings, moral suasions, sweet invitations, loud pulsations, or knockings at the door of security:
though it be carried o• by great enlightenings, moral suasions, sweet invitations, loud pulsations, or knockings At the door of security:
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1916
and though by these means there be wrought some common graces that are common in elect and reprobate,
and though by these means there be wrought Some Common graces that Are Common in elect and Reprobate,
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1917
like the joy in the stony ground:
like the joy in the stony ground:
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1918
I say though these be, yet both these offers of grace, which being received would make a man happy, are resisted and opposed:
I say though these be, yet both these offers of grace, which being received would make a man happy, Are resisted and opposed:
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1919
and these shallow graces are but like some winter fruit, that never ripen, and come to maturity,
and these shallow graces Are but like Some winter fruit, that never ripen, and come to maturity,
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1920
as the blade in the thorny and stony ground never came to ear well and so to harvest:
as the blade in the thorny and stony ground never Come to ear well and so to harvest:
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1921
so these graces may be finally choaked, and from them a man may finally fall away:
so these graces may be finally choked, and from them a man may finally fallen away:
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1922
this is the point of resistance of this grace offered; which before I give the reasons of, I shall premise three things to be handled:
this is the point of resistance of this grace offered; which before I give the Reasons of, I shall premise three things to be handled:
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1923
First, Concerning these offers of grace, I shall say three things. Secondly, Shew the entertainment of these offers is with opposition and recusancy.
First, Concerning these offers of grace, I shall say three things. Secondly, Show the entertainment of these offers is with opposition and recusancy.
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1924
Thirdly, The dangerous case that man falls into by this refusal;
Thirdly, The dangerous case that man falls into by this refusal;
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1925
As concerning the offers of grace that God makes you in the Gospel, know three things:
As Concerning the offers of grace that God makes you in the Gospel, know three things:
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1926
First, That the Gospel tenour or terms may be propounded to every creature; thats the phrase of Christ, Mark 16. 15. Go preach the Gospel to every creature;
First, That the Gospel tenor or terms may be propounded to every creature; thats the phrase of christ, Mark 16. 15. Go preach the Gospel to every creature;
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1927
that is, in the dialect of Christ which was the received form of speech used at that time by the Jewish Rabbies, every man, every humane creature;
that is, in the dialect of christ which was the received from of speech used At that time by the Jewish Rabbies, every man, every humane creature;
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1928
for it belongs not to the Angels that sinned, though they be sinful creatures;
for it belongs not to the Angels that sinned, though they be sinful creatures;
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1929
these Gospel proposals do not belong to them, but every humane creature, which is expounded by Matthew, Go and Baptize, that is, Disciple all Nations, Mat. 28. and whats the meaning properly of all Nations and every creature? this, that whereas the Jewish Pale was but of one Nation, they were the Church of God impaled,
these Gospel proposals do not belong to them, but every humane creature, which is expounded by Matthew, Go and Baptise, that is, Disciple all nations, Mathew 28. and whats the meaning properly of all nations and every creature? this, that whereas the Jewish Pale was but of one nation, they were the Church of God impaled,
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1930
and there was a wall of partition between them and all the world beside, and he dealt not so with every Nation as he did with them:
and there was a wall of partition between them and all the world beside, and he dealt not so with every nation as he did with them:
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1931
It seems now the Pale is broken down, the wall of partition, and the several is made common;
It seems now the Pale is broken down, the wall of partition, and the several is made Common;
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1932
now go preach to every creature:
now go preach to every creature:
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1933
that is, the Jews only are not the subjects of Gospel promises, but all and every man, to them it may be proposed:
that is, the jews only Are not the subject's of Gospel promises, but all and every man, to them it may be proposed:
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1934
and what are those Gospel terms? he that believes and is baptized, shall be saved;
and what Are those Gospel terms? he that believes and is baptised, shall be saved;
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1935
he that believes not, shall be damned: but is this Gospel? he that believes not, shall be damned. he that believes not, shall be damned: but is this Gospel? he that believes not, shall be damned.
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1936
To this I answer, you must consider the meaning of it: under the Law there was a curse went out against every man for every sin:
To this I answer, you must Consider the meaning of it: under the Law there was a curse went out against every man for every since:
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1937
there could not be an idle word or thought but the curse of the Law went out against:
there could not be an idle word or Thought but the curse of the Law went out against:
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1938
In Gal. 3. 10. Cursed is every one, &c. Now mark, though this curse may go forth against every sin by the sentence of the Law;
In Gal. 3. 10. Cursed is every one, etc. Now mark, though this curse may go forth against every since by the sentence of the Law;
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1939
yet it is dissolved and taken off from believers, and abides only because of unbelief, Joh. 3. ult. Believing takes off every score; and that only.
yet it is dissolved and taken off from believers, and abides only Because of unbelief, John 3. ult. Believing Takes off every score; and that only.
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1940
About these offers of the Gospel consider two things, they are made with Invitation and with Encouragement.
About these offers of the Gospel Consider two things, they Are made with Invitation and with Encouragement.
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1941
First with Invitation of such as could not expect to be at the marriage feast of a Kings Son:
First with Invitation of such as could not expect to be At the marriage feast of a Kings Son:
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1942
Go out saith the King, to the high-wayes and hedges, and invite the meanest and most remote creatures, Mat. 22. 4. and they called in both good and bad,Go out Says the King, to the highways and hedges, and invite the Meanest and most remote creatures, Mathew 22. 4. and they called in both good and bad,
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1943
and furnished the feast with guests: all sorts may have these Gospel proposals made to them ▪ And,
and furnished the feast with guests: all sorts may have these Gospel proposals made to them ▪ And,
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1944
Secondly, Its made with Encouragement, and that to the most crimson and scarlet sinners, Isa. 1. 16, 17, 18, Wash you, make you clean, &c. None that came to Christ for cure were dismist without healing,
Secondly, Its made with Encouragement, and that to the most crimson and scarlet Sinners, Isaiah 1. 16, 17, 18, Wash you, make you clean, etc. None that Come to christ for cure were dismissed without healing,
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1945
though they were Samaritans and not Israelites:
though they were Samaritans and not Israelites:
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1946
therefore no man can say, that God by the tenour of the Gospel hath excluded him,
Therefore no man can say, that God by the tenor of the Gospel hath excluded him,
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1947
or shut the door against him; for in Isa. 56. 5, 6. the Prophet Isaiah gives in words of Encouragement;
or shut the door against him; for in Isaiah 56. 5, 6. the Prophet Isaiah gives in words of Encouragement;
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1948
Let not the son of the stranger say I am cast out; Let not the son of the stranger say I am cast out;
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1949
nor the Eunuch, I am a dry tree (for both the son of the stranger, the Proselyte,nor the Eunuch, I am a dry tree (for both the son of the stranger, the Proselyte,
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1950
and the Eunuch had a mark of disgrace upon them) for if they fear the Lord, they shall enjoy the priviledges of children and favourites;
and the Eunuch had a mark of disgrace upon them) for if they Fear the Lord, they shall enjoy the privileges of children and favourites;
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1951
his meaning is, there is no man so alien, so remote from God and his favour, that hath all the marks of disparagement upon him;
his meaning is, there is no man so alien, so remote from God and his favour, that hath all the marks of disparagement upon him;
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1952
but if he will come in and believe, the invitation is made to him ▪ I confess we read in the Scripture, that the Spirit of God forbade the lantern-bearers of the Gospel to go into some Countries,
but if he will come in and believe, the invitation is made to him ▪ I confess we read in the Scripture, that the Spirit of God forbade the lantern-bearers of the Gospel to go into Some Countries,
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and the providence of God at all times and at this time so regulates the sun of the Gospel,
and the providence of God At all times and At this time so regulates the sun of the Gospel,
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as that some people are as in night:
as that Some people Are as in night:
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1955
but this I say, that no man is excluded by the Gospel tenour from the offer of grace that is propounded in the Gospel, by any national bar as in former time: And then,
but this I say, that no man is excluded by the Gospel tenor from the offer of grace that is propounded in the Gospel, by any national bar as in former time: And then,
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1956
Secondly, As the Gospel offer, and the proposals thereof may be made to every man without any other consideration then that he is a sinner.
Secondly, As the Gospel offer, and the proposals thereof may be made to every man without any other consideration then that he is a sinner.
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1957
Art thou a sinner? for thee Christ is a Saviour:
Art thou a sinner? for thee christ is a Saviour:
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1958
that as the brazen Serpent was set upon the pole for the wounded and bitten with fiery Serpents:
that as the brazen Serpent was Set upon the pole for the wounded and bitten with fiery Serpents:
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1959
So is grace offered in the Gospel, to them that are finners without any other consideration for the offer of it: understand me right:
So is grace offered in the Gospel, to them that Are finners without any other consideration for the offer of it: understand me right:
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1960
but for the promise of the Gospel. thats made to every one that comes to Christ for the grace promised;
but for the promise of the Gospel. thats made to every one that comes to christ for the grace promised;
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1961
and here is no condition of worthiness, but of fitness and meetness, whereby a man may be in a nearer capacity,
and Here is no condition of worthiness, but of fitness and meetness, whereby a man may be in a nearer capacity,
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1962
but hath no more merit or worth, as I shall here shew you: The Gospel makes the Proclamation of pardon to all men that are in actual rebellion:
but hath no more merit or worth, as I shall Here show you: The Gospel makes the Proclamation of pardon to all men that Are in actual rebellion:
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1963
that as a Prince by his pardon charms the sword out of the hands of a Rebel:
that as a Prince by his pardon charms the sword out of the hands of a Rebel:
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1964
so if your iron hearts were softned to understand the grace of God, upon his Proclamation, you might have the sword of rebellion charmed out of your hands,
so if your iron hearts were softened to understand the grace of God, upon his Proclamation, you might have the sword of rebellion charmed out of your hands,
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1965
and be brought into submission unto Christ: but the Gospel makes the promise of pardon and grace to a believer in Christ,
and be brought into submission unto christ: but the Gospel makes the promise of pardon and grace to a believer in christ,
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1966
and to every believer without any respect to what he hath been in times ▪ past, whether he be Barbarian or Scythian, bond or free;
and to every believer without any respect to what he hath been in times ▪ past, whither he be Barbarian or Scythian, bound or free;
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1967
for the righteousness of God is upon all and unto all that believe;
for the righteousness of God is upon all and unto all that believe;
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1968
for there is no difference, Rom. 3. 22. Mark and be invited I beseech you that have so long stood it out and resisted the grace of God:
for there is no difference, Rom. 3. 22. Mark and be invited I beseech you that have so long stood it out and resisted the grace of God:
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1969
Oh! be you invited to come in;
Oh! be you invited to come in;
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1970
the promise is to every one that thirsteth, Isa. 55. 1. All that are weary and heavy-laden with the barthen of their sins and miseries, Mat. 11. 28. And whosoever will (viz. is willing) let him come and take of the water of life freely, Rev. 22. 17. Every one that believeth in Christ, shall not perish,
the promise is to every one that Thirsteth, Isaiah 55. 1. All that Are weary and heavy-laden with the barthen of their Sins and misery's, Mathew 11. 28. And whosoever will (viz. is willing) let him come and take of the water of life freely, Rev. 22. 17. Every one that Believeth in christ, shall not perish,
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1971
but have eternal life, John 3. 15, 16. So that you see the Proclamation is general, the invitation of the thirsty to water, wine & milk, of the loaden and weary unto rest, of the willing unto the water of life;but have Eternal life, John 3. 15, 16. So that you see the Proclamation is general, the invitation of the thirsty to water, wine & milk, of the loaded and weary unto rest, of the willing unto the water of life;
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1972
and the Promise is general to all and every believer, and that of eternal life;
and the Promise is general to all and every believer, and that of Eternal life;
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1973
and therefore you may conclude, there is an offer of grace made to sinful and wicked men by the Gospel;
and Therefore you may conclude, there is an offer of grace made to sinful and wicked men by the Gospel;
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1974
for thou (saith the Psalmist of Christ) hast received gifts for men; for thou (Says the Psalmist of christ) haste received Gifts for men;
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1975
yea for the rebellious also that God may dwell amongst them, Psal. 69. 18. And then,yea for the rebellious also that God may dwell among them, Psalm 69. 18. And then,
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1976
Thirdly, Which binds all the rest, whomsoever God doth call to faith and Conversion by the invitations of his Word,
Thirdly, Which binds all the rest, whomsoever God does call to faith and Conversion by the invitations of his Word,
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1977
and by the pulsations or knockings of his Spirit, he calls and invites them seriously and in good earnest:
and by the pulsations or knockings of his Spirit, he calls and invites them seriously and in good earnest:
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1978
what think you? when Christ saith, how often would I have gathered you! and when God saith, Ezek. 14. 13. I purged thee and thou wast not purged:
what think you? when christ Says, how often would I have gathered you! and when God Says, Ezekiel 14. 13. I purged thee and thou wast not purged:
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1979
are these things spoken in jest? we must not judge that grace is not offered in good earnest by the event that it hath in us;
Are these things spoken in jest? we must not judge that grace is not offered in good earnest by the event that it hath in us;
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1980
for it may be frustrate and without success;
for it may be frustrate and without success;
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1981
but judge by the nature of the benefit offered, by the excitements afforded, and the aids and motions supplyed,
but judge by the nature of the benefit offered, by the excitements afforded, and the aids and motions supplied,
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1982
and by the tendency of them what they mean, and in their nature drive at; even at the bringing of you to Christ Jesus:
and by the tendency of them what they mean, and in their nature drive At; even At the bringing of you to christ jesus:
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1983
let no man think with himself that God Tantalizeth man with the offers of his grace,
let no man think with himself that God Tantalizeth man with the offers of his grace,
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1984
and that he is not really minded that they should be received;
and that he is not really minded that they should be received;
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1985
but let this principle be setled and throughly fixt in your hearts, that God is in good earnest and means seriously,
but let this principle be settled and thoroughly fixed in your hearts, that God is in good earnest and means seriously,
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1986
when he woes and invites you to repentance; for this principle is of great use; for that induces the acceptance, the reality of the offerer:
when he woes and invites you to Repentance; for this principle is of great use; for that induces the acceptance, the reality of the offerer:
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1987
no man will look on a bargain that is offered him in jest:
no man will look on a bargain that is offered him in jest:
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1988
look after a gift though never so rich that is holden forth in a pretence and simulation;
look After a gift though never so rich that is held forth in a pretence and simulation;
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1989
this will not induce a man to look after grace, if he hath this perswasion that God Tantalizeth him with it:
this will not induce a man to look After grace, if he hath this persuasion that God Tantalizeth him with it:
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1990
what man living under the Gospel can stand out and say? Lord, I would, but thou wouldest not;
what man living under the Gospel can stand out and say? Lord, I would, but thou Wouldst not;
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1991
I put forth my hand and thou drewest back thine; let no man think this to excuse himself upon God;
I put forth my hand and thou drewest back thine; let no man think this to excuse himself upon God;
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1992
this was intended by a Parable, Luke 19. 20. of him that had a talent given him who laid it up and did not use it, thinking to excuse himself on the temper, the austerity of the Master,
this was intended by a Parable, Lycia 19. 20. of him that had a talon given him who laid it up and did not use it, thinking to excuse himself on the temper, the austerity of the Master,
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1993
so to put off all blame from himself, whereby our Saviour signifies that men would put the fault upon God;
so to put off all blame from himself, whereby our Saviour signifies that men would put the fault upon God;
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1994
saith he, Master, I knew thou wert a hard man, that reapest where thou didst not sow;
Says he, Master, I knew thou Wertenberg a hard man, that reapest where thou didst not sow;
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1995
therefore I laid up the talent that thou mightest have thy own; the Master speaks to him, calling him evil servant, and retorts the objection upon himself,
Therefore I laid up the talon that thou Mightest have thy own; the Master speaks to him, calling him evil servant, and retorts the objection upon himself,
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1996
if I were a hard man, thou oughtest to have put forth thy talent rather:
if I were a hard man, thou Ought too have put forth thy talon rather:
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1997
he is deceived that thinks to clear his neglect by fastening a reason for it upon God:
he is deceived that thinks to clear his neglect by fastening a reason for it upon God:
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1998
for there are four things in the Scripture that seem to me to prove these offers of grace in the Gospel to be serious:
for there Are four things in the Scripture that seem to me to prove these offers of grace in the Gospel to be serious:
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1999
I know not how others may interpret them.
I know not how Others may interpret them.
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2000
First, The pathetical form that is used of inviting sinners, so low sometimes that God doth beseech us to be reconciled;
First, The pathetical from that is used of inviting Sinners, so low sometime that God does beseech us to be reconciled;
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2001
God and Christ doth beseech you by us that are his Ministers and Embassadors, 2 Corinthians 5. 20. Secondly, By the frequent exhortations:God and christ does beseech you by us that Are his Ministers and ambassadors, 2 Corinthians 5. 20. Secondly, By the frequent exhortations:
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2002
and amongst the rest (for I should speak the whole Bible in a manner to name all) that 2 Cor. 6. 1. we beseech you that you receive not the grace of God in vain (for its not offered to you in vain) for he saith there is a day of Salvation and that is now: And then,
and among the rest (for I should speak the Whole bible in a manner to name all) that 2 Cor. 6. 1. we beseech you that you receive not the grace of God in vain (for its not offered to you in vain) for he Says there is a day of Salvation and that is now: And then,
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2003
Thirdly, By the expostulations with careless and negligent men for not coming in, neglecting or abusing these offers;
Thirdly, By the expostulations with careless and negligent men for not coming in, neglecting or abusing these offers;
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2004
I wonder that you are so soon perverted and carryed away to another Gospel, in Gal. 6. 1. And then,I wonder that you Are so soon perverted and carried away to Another Gospel, in Gal. 6. 1. And then,
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2005
Fourthly, By the promises made and holden forth, Rev. 3. 20. I stand at the door and knock,
Fourthly, By the promises made and held forth, Rev. 3. 20. I stand At the door and knock,
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2006
if any man will open to me, I will come and sup with him: if any man will open to me, I will come and sup with him:
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2007
and do not all these forms of dealing with man prove sufficiently the reality of the offers of grace to a sinner? yea verily,
and do not all these forms of dealing with man prove sufficiently the reality of the offers of grace to a sinner? yea verily,
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2008
and that he doth not dally with men: For else,
and that he does not dally with men: For Else,
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2009
First, God should seem hereby to deceive men, to offer them a purchase and a prize,
First, God should seem hereby to deceive men, to offer them a purchase and a prize,
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2010
and call and invite them in the Name of his Son Christ, and never mean or intend that this grace should be by them received.
and call and invite them in the Name of his Son christ, and never mean or intend that this grace should be by them received.
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2011
Secondly, The messengers whom God sends forth to be woers of chast virgins unto Christ,
Secondly, The messengers whom God sends forth to be woers of chaste Virgins unto christ,
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2012
and to bespeak the espousals as the Word is, 2 Cor. 11. 1, 2. they should be found false witnesses;
and to bespeak the espousals as the Word is, 2 Cor. 11. 1, 2. they should be found false Witnesses;
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2013
for what would you take him to be that should speak to a man to bespeak a virgin for him, whom he never intends or means to have,
for what would you take him to be that should speak to a man to bespeak a Virgae for him, whom he never intends or means to have,
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2014
if she would have him? And then,
if she would have him? And then,
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2015
Thirdly, The neglect of this grace might more excusably be made a great deal, and would have a greater colour of excuse;
Thirdly, The neglect of this grace might more excusably be made a great deal, and would have a greater colour of excuse;
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for they would say, there was indeed grace holden forth to them in mockery, without any reality that they should receive it;
for they would say, there was indeed grace held forth to them in mockery, without any reality that they should receive it;
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but now God finds 〈 ◊ 〉 with men and blames them for not acknowledging or not considering that his goodness should lead them to repentance,
but now God finds 〈 ◊ 〉 with men and blames them for not acknowledging or not considering that his Goodness should led them to Repentance,
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and therefore do despise it as the phrase is, Rom. 2. 4. And therefore it must be a plain case, that the drift and scope of that goodness is to lead men to repentance,
and Therefore do despise it as the phrase is, Rom. 2. 4. And Therefore it must be a plain case, that the drift and scope of that Goodness is to led men to Repentance,
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and so the whole army of providenti•• dispensations, the offers made in the Word, the excitements of the Spirit of God,
and so the Whole army of providenti•• dispensations, the offers made in the Word, the excitements of the Spirit of God,
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as well as other goodness, do all speak and tend to the clearing of God of simulation or meer pretence:
as well as other Goodness, do all speak and tend to the clearing of God of simulation or mere pretence:
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I would it were believed, that though you were never so remote and far from this grace,
I would it were believed, that though you were never so remote and Far from this grace,
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and seem to despair that you cannot have it, and think that.
and seem to despair that you cannot have it, and think that.
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God doth but dally when he makes the offer to you, or whatever your apprehensions be, settle it in your hearts, the offer is real,
God does but dally when he makes the offer to you, or whatever your apprehensions be, settle it in your hearts, the offer is real,
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and God is serious and in good earnest whe• he offers Christ and grace in the Gospel. One great objection there is in this point.
and God is serious and in good earnest whe• he offers christ and grace in the Gospel. One great objection there is in this point.
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Quest. How can these offers of grace be serious or in earnest, when so many thousands called by the Word are not absolutely converted? how doth God deal in good earnest in the offer of grace,Quest. How can these offers of grace be serious or in earnest, when so many thousands called by the Word Are not absolutely converted? how does God deal in good earnest in the offer of grace,
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when he doth not absolutely give it and work this Conversion? if God had a serious will, it would be absolute by power to work that he calls men unto;
when he does not absolutely give it and work this Conversion? if God had a serious will, it would be absolute by power to work that he calls men unto;
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if God were in good earnest that I should be converted and believe in Christ,
if God were in good earnest that I should be converted and believe in christ,
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then God by his absolute and peremptory will would give me this grace and work it in me?
then God by his absolute and peremptory will would give me this grace and work it in me?
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Answ. But we answer that the will of God may be serious, though it be not absolute and peremptory ▪ God may by his serious will will that you repent,Answer But we answer that the will of God may be serious, though it be not absolute and peremptory ▪ God may by his serious will will that you Repent,
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and yet by his absolute will work it not: The great iustance in this point is:
and yet by his absolute will work it not: The great iustance in this point is:
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God had a serious will that Adam should stand, for God was not in jest in that business;
God had a serious will that Adam should stand, for God was not in jest in that business;
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but God had not an absolute will that he should stand, so as to work and confirm him in that estate; so as to cause.
but God had not an absolute will that he should stand, so as to work and confirm him in that estate; so as to cause.
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Adam to stand in his integrity; so the will of God may be serious in commanding of a man to repent,Adam to stand in his integrity; so the will of God may be serious in commanding of a man to Repent,
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and yet not absolute and peremptory to work it in that man if he refuse to obey the command;
and yet not absolute and peremptory to work it in that man if he refuse to obey the command;
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when God commands a man to make him a new heart, to circumcise his heart,
when God commands a man to make him a new heart, to circumcise his heart,
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or to obey his holy Laws, in all these, God is serious and in good earnest, notwithstanding he doth not absolutely work these in all:
or to obey his holy Laws, in all these, God is serious and in good earnest, notwithstanding he does not absolutely work these in all:
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In the Elect of God whom he hath chosen he doth indeed not only command, but works it: In all he doth not:
In the Elect of God whom he hath chosen he does indeed not only command, but works it: In all he does not:
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And the reason is, because God is serious in his conditional promises or Covenant, when he speaks to man to believe,
And the reason is, Because God is serious in his conditional promises or Covenant, when he speaks to man to believe,
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and thereupon promises pardon, he is in good earnest;
and thereupon promises pardon, he is in good earnest;
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for he would have men to believe, and it is their sin not to do it;
for he would have men to believe, and it is their since not to do it;
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and then if they do, the connexion between faith and pardon is sure: a man earnestly perswades his servant or friend to be cut of the stone; they will not;
and then if they do, the connexion between faith and pardon is sure: a man earnestly persuades his servant or friend to be Cut of the stone; they will not;
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the man takes his child and binds him, cuts and cures him; he goes further with his child then he did with his friend or servant;
the man Takes his child and binds him, cuts and cures him; he Goes further with his child then he did with his friend or servant;
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yet he did seriously perswade them, though he did not go so far with them, nor had he reason, but leaves them to themselves;
yet he did seriously persuade them, though he did not go so Far with them, nor had he reason, but leaves them to themselves;
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not that a similitude should run on four feet, but take it in the general meaning;
not that a similitude should run on four feet, but take it in the general meaning;
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God doth perswade with men to break the stone, and to plough up the fallow ground of their hearts:
God does persuade with men to break the stone, and to plough up the fallow ground of their hearts:
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but he takes them that belong to the Election of his grace, and whereas they refuse this grace as well as others, he takes away the heart of stone from them;
but he Takes them that belong to the Election of his grace, and whereas they refuse this grace as well as Others, he Takes away the heart of stone from them;
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I will take away the heart of stone and give a heart of flesh, and therefore when the Lord saith thus in Ezek. 18. 31, 32. Cast away your transgressions, make you a new heart and a new spirit: I will take away the heart of stone and give a heart of Flesh, and Therefore when the Lord Says thus in Ezekiel 18. 31, 32. Cast away your transgressions, make you a new heart and a new Spirit:
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for why will ye dye O house of Israel!for why will you die Oh house of Israel!
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I have no pleasure in the death of him that dyes, therefore t•rn your selves and live: I have no pleasure in the death of him that dies, Therefore t•rn your selves and live:
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be assured God is in good earnest with you;
be assured God is in good earnest with you;
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this is his serious will, this God calls upon man for, notwithstanding he doth not work this new heart in all, but in some:
this is his serious will, this God calls upon man for, notwithstanding he does not work this new heart in all, but in Some:
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for he saith in Ezek. 36. 27. a new heart I will give you;
for he Says in Ezekiel 36. 27. a new heart I will give you;
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he bids them to circumcise, and saith, I the Lord will circumcise, Deut. 30 6. mans duty is made Gods act, that which God requires in man seriously, is made Gods act to perform in man, graciously:
he bids them to circumcise, and Says, I the Lord will circumcise, Deuteronomy 30 6. men duty is made God's act, that which God requires in man seriously, is made God's act to perform in man, graciously:
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in the mean time by his calling and offering of life, he hereby shews you what is his will of approbation, that is, what is the acceptable and perfect will of God, Rom. 12. 2. there is an acceptable will and an effective will of God:
in the mean time by his calling and offering of life, he hereby shows you what is his will of approbation, that is, what is the acceptable and perfect will of God, Rom. 12. 2. there is an acceptable will and an effective will of God:
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the acceptable will of God is seen in this call and offer of grace:
the acceptable will of God is seen in this call and offer of grace:
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the effective will of God is that of his purpose which is effective of the work, works the work upon you:
the effective will of God is that of his purpose which is effective of the work, works the work upon you:
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now God is serious when he speaks according to his acceptable will, though he doth not effect it absolutely and peremptorily.
now God is serious when he speaks according to his acceptable will, though he does not Effect it absolutely and peremptorily.
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THE acceptable will of God is your Sanctification, 2 Th. 4. 3. this is the will of God, your sanctification; this God approves;
THE acceptable will of God is your Sanctification, 2 Th. 4. 3. this is the will of God, your sanctification; this God approves;
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and the effective will of God whereby he works, is like that, I will, be thou clean, Mat. 8. 3. or that Jam. 1. 18. of his own will begat he us.
and the effective will of God whereby he works, is like that, I will, be thou clean, Mathew 8. 3. or that Jam. 1. 18. of his own will begat he us.
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The acceptable will of God is that which shews your duty, and what you must have if you will not dye,
The acceptable will of God is that which shows your duty, and what you must have if you will not die,
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if you will be saved, Ezek. 18. 31. Cast from you all your transgressions, make you 〈 ◊ 〉 new heart and a new spirit,
if you will be saved, Ezekiel 18. 31. Cast from you all your transgressions, make you 〈 ◊ 〉 new heart and a new Spirit,
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for why will ye dye? the effective will of God, is that which works both to will and to do;for why will you die? the effective will of God, is that which works both to will and to do;
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which saith, I will take away the heart of stone and give a heart of flesh,
which Says, I will take away the heart of stone and give a heart of Flesh,
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and I will give a new heart and a new spirit, Ezek. 36. 26, 27. The acceptable will is his signifying will, what he will have done by us.and I will give a new heart and a new Spirit, Ezekiel 36. 26, 27. The acceptable will is his signifying will, what he will have done by us.
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The effective will is the will of his purpose, what he will do in us. The o•• shews it self in the word, the other in the work.
The effective will is the will of his purpose, what he will do in us. The o•• shows it self in the word, the other in the work.
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This acceptable will of God manifested in Evangelical commands and promises, whereby he commands faith and repentance,
This acceptable will of God manifested in Evangelical commands and promises, whereby he commands faith and Repentance,
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and promises pardon of sin and life, is that which we must look unto and prove,
and promises pardon of since and life, is that which we must look unto and prove,
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as the Apostle saith, Rom. 12. 3. and this is seriously proposed to men.
as the Apostle Says, Rom. 12. 3. and this is seriously proposed to men.
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But the will of Gods purpose, his effective will is secret, and so cannot be the guide of our addresses to God,
But the will of God's purpose, his effective will is secret, and so cannot be the guide of our Addresses to God,
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nor the rule of our believing (for Gods acceptable will is the rule of our faith) And this will of Gods purpose though it be absolutely performed in and unto all that are under that purpose;
nor the Rule of our believing (for God's acceptable will is the Rule of our faith) And this will of God's purpose though it be absolutely performed in and unto all that Are under that purpose;
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yet there is an outward calling of many that are not chosen, and there are offers of grace to infinite,
yet there is an outward calling of many that Are not chosen, and there Are offers of grace to infinite,
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unto whom it is not powerfully given;
unto whom it is not powerfully given;
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for it is said, to you it is given to know the mysteries of the Kingdom,
for it is said, to you it is given to know the Mysteres of the Kingdom,
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but to others it is not given; and yet to those to whom it is not absolutely given, it is seriously offered;but to Others it is not given; and yet to those to whom it is not absolutely given, it is seriously offered;
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according to the effective will is the one, and according to the acceptable will is the other:
according to the effective will is the one, and according to the acceptable will is the other:
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and here comes in a question.
and Here comes in a question.
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Quest. What is the reason that God effectually works that grace in one, which he doth but offer to another? that God works by his absolute will the grace of Conversion and Faith in some, which he offers and requires according to his acceptable will of others;Quest. What is the reason that God effectually works that grace in one, which he does but offer to Another? that God works by his absolute will the grace of Conversion and Faith in Some, which he offers and requires according to his acceptable will of Others;
n1. q-crq vbz dt n1 cst np1 av-j vvz cst vvb p-acp pi, r-crq pns31 vdz p-acp vvi p-acp j-jn? cst np1 vvz p-acp po31 j vmb dt n1 pp-f n1 cc n1 p-acp d, r-crq pns31 vvz cc vvz vvg p-acp po31 j n1 pp-f n2-jn;
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and why doth he so pathetically work with counsells and perswasions that which he might command? if God command light to shine out of darkness,
and why does he so pathetically work with Counsels and persuasions that which he might command? if God command Light to shine out of darkness,
cc q-crq vdz pns31 av av-j vvi p-acp n2 cc n2 cst r-crq pns31 vmd vvi? cs np1 vvb j pc-acp vvi av pp-f n1,
(7) part (DIV1)
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and do not create that light, the light doth not shine:
and do not create that Light, the Light does not shine:
cc vdb xx vvi d n1, dt n1 vdz xx vvi:
(7) part (DIV1)
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one word, fiat lux, would effect the work which he commands to be wrought in us, and by us is resisted; this is the great objection.
one word, fiat lux, would Effect the work which he commands to be wrought in us, and by us is resisted; this is the great objection.
pi n1, n1 fw-la, vmd vvi dt n1 r-crq pns31 vvz pc-acp vbi vvn p-acp pno12, cc p-acp pno12 vbz vvn; d vbz dt j n1.
(7) part (DIV1)
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To this I say three things.
To this I say three things.
p-acp d pns11 vvb crd n2.
(7) part (DIV1)
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Answ. First, That God might have converted his Elect as he made this world, that is, immediately without tools or instruments:Answer First, That God might have converted his Elect as he made this world, that is, immediately without tools or Instruments:
np1 ord, cst np1 vmd vhi vvn po31 n1 c-acp pns31 vvd d n1, cst vbz, av-j p-acp n2 cc n2:
(7) part (DIV1)
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God in the Conversion of man, will deal with man as man;
God in the Conversion of man, will deal with man as man;
np1 p-acp dt n1 pp-f n1, vmb vvi p-acp n1 p-acp n1;
(7) part (DIV1)
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he will use a ministry, a means, by exhortation, by conviction, by counsel and by moral perswasions;
he will use a Ministry, a means, by exhortation, by conviction, by counsel and by moral persuasions;
pns31 vmb vvi dt n1, dt n2, p-acp n1, p-acp n1, p-acp n1 cc p-acp j n2;
(7) part (DIV1)
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that as its said, Hos. 11. 3. he will draw with the cords of man, so he will deal with man as man, by reasonable counsels and perswasions leading him, not as a stock by a Cable rope of meer force,
that as its said, Hos. 11. 3. he will draw with the cords of man, so he will deal with man as man, by reasonable Counsels and persuasions leading him, not as a stock by a Cable rope of mere force,
cst c-acp pn31|vbz vvn, np1 crd crd pns31 vmb vvi p-acp dt n2 pp-f n1, av pns31 vmb vvi p-acp n1 p-acp n1, p-acp j n2 cc n2 vvg pno31, xx p-acp dt n1 p-acp dt n1 n1 pp-f j n1,
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but so as that he may by excitation quicken the affections, by enlightning convince the understanding, by awakening carry the will;
but so as that he may by excitation quicken the affections, by enlightening convince the understanding, by awakening carry the will;
cc-acp av c-acp cst pns31 vmb p-acp n1 vvi dt n2, p-acp n1 vvi dt n1, p-acp n-vvg vvi dt n1;
(7) part (DIV1)
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this must be that the affections may be allured and drawn up to the consideration of spiritual things;
this must be that the affections may be allured and drawn up to the consideration of spiritual things;
d vmb vbi d dt n2 vmb vbi vvn cc vvn a-acp p-acp dt n1 pp-f j n2;
(7) part (DIV1)
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so that this being the way of God, of necessity it doth require that there be used means, motions, counsels, perswasions, and the like.
so that this being the Way of God, of necessity it does require that there be used means, motions, Counsels, persuasions, and the like.
av cst d vbg dt n1 pp-f np1, pp-f n1 pn31 vdz vvi cst pc-acp vbi vvn n2, n2, n2, n2, cc dt j.
(7) part (DIV1)
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I have to say further on this head these four things:
I have to say further on this head these four things:
pns11 vhb pc-acp vvi av-jc p-acp d n1 d crd n2:
(7) part (DIV1)
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First, God by these offers and tenders of grace published in the Word and left to the management of man, convictively shews what even his Elect are;
First, God by these offers and tenders of grace published in the Word and left to the management of man, convictively shows what even his Elect Are;
ord, np1 p-acp d n2 cc n2 pp-f n1 vvn p-acp dt n1 cc vvn p-acp dt n1 pp-f n1, av-j vvz q-crq j po31 n1 vbr;
(7) part (DIV1)
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that without his powerful hand to strike the stroke the work will not be done;
that without his powerful hand to strike the stroke the work will not be done;
d p-acp po31 j n1 pc-acp vvi dt n1 dt n1 vmb xx vbi vdn;
(7) part (DIV1)
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for the Elect of God as well as others being only morally moved and perswaded to Conversion, do use the same shifts,
for the Elect of God as well as Others being only morally moved and persuaded to Conversion, do use the same shifts,
p-acp dt n1 pp-f np1 c-acp av c-acp n2-jn vbg av-j av-j vvn cc vvn p-acp n1, vdb vvi dt d n2,
(7) part (DIV1)
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and Tergiversations, make as much resistance and shew the same unwillingness as other men do;
and Tergiversations, make as much resistance and show the same unwillingness as other men do;
cc n2, vvb a-acp d n1 cc vvi dt d n1 c-acp j-jn n2 vdb;
(7) part (DIV1)
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and therefore take this for a rule and find it in your selves, that God commonly convinces a man before he converts;
and Therefore take this for a Rule and find it in your selves, that God commonly convinces a man before he converts;
cc av vvb d p-acp dt n1 cc vvi pn31 p-acp po22 n2, cst np1 av-j vvz dt n1 c-acp pns31 vvz;
(7) part (DIV1)
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convinces man of his own impotency and opposition, before he put forth his own arm; and therefore leaves him to his own recusancy and resistance to •ry his own strength,
convinces man of his own impotency and opposition, before he put forth his own arm; and Therefore leaves him to his own recusancy and resistance to •ry his own strength,
vvz n1 pp-f po31 d n1 cc n1, c-acp pns31 vvd av po31 d n1; cc av vvz pno31 p-acp po31 d n1 cc n1 pc-acp vvi po31 d n1,
(7) part (DIV1)
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and a long time lets him alone to his own purposes, which will savour of pride enough untill God shew him the difference between the report of the word and the arm of the Lord revealed:
and a long time lets him alone to his own Purposes, which will savour of pride enough until God show him the difference between the report of the word and the arm of the Lord revealed:
cc dt j n1 vvz pno31 av-j p-acp po31 d n2, r-crq vmb vvi pp-f n1 av-d c-acp np1 vvb pno31 dt n1 p-acp dt n1 pp-f dt n1 cc dt n1 pp-f dt n1 vvd:
(7) part (DIV1)
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for although the word of God, the Gospel that we preach unto you, is the fittest means in the world of an external instrument to convert the heart of man,
for although the word of God, the Gospel that we preach unto you, is the Fittest means in the world of an external Instrument to convert the heart of man,
c-acp cs dt n1 pp-f np1, dt n1 cst pns12 vvb p-acp pn22, vbz dt js n2 p-acp dt n1 pp-f dt j n1 pc-acp vvi dt n1 pp-f n1,
(7) part (DIV1)
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and is furnisht with all requisites to work on the heart;
and is furnished with all requisites to work on the heart;
cc vbz vvn p-acp d n2-j pc-acp vvi p-acp dt n1;
(7) part (DIV1)
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yet its but like a key very suitable to the springs of a lock, and put into it, that will not shut the bolt and open the door without a hand to turn the key as well as put it in:
yet its but like a key very suitable to the springs of a lock, and put into it, that will not shut the bolt and open the door without a hand to turn the key as well as put it in:
av pn31|vbz p-acp av-j dt n1 av j p-acp dt n2 pp-f dt n1, cc vvd p-acp pn31, cst vmb xx vvi dt n1 cc vvi dt n1 p-acp dt n1 pc-acp vvi dt n1 c-acp av c-acp vvi pn31 p-acp:
(7) part (DIV1)
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so if the Word preacht be never so fit to meet with the springs in mans heart,
so if the Word preached be never so fit to meet with the springs in men heart,
av cs dt n1 vvd vbi av av j pc-acp vvi p-acp dt n2 p-acp ng1 n1,
(7) part (DIV1)
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yet if there be not a strong hand to turn the key, the heart will not be opened:
yet if there be not a strong hand to turn the key, the heart will not be opened:
av cs pc-acp vbb xx dt j n1 pc-acp vvi dt n1, dt n1 vmb xx vbi vvn:
(7) part (DIV1)
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so that when God convinces by the offer of grace, and leaves you to your own acceptance, little good will be done without the putting forth of his own arm to the work.
so that when God convinces by the offer of grace, and leaves you to your own acceptance, little good will be done without the putting forth of his own arm to the work.
av cst c-crq np1 vvz p-acp dt n1 pp-f n1, cc vvz pn22 p-acp po22 d n1, j j vmb vbi vdn p-acp dt vvg av pp-f po31 d n1 p-acp dt n1.
(7) part (DIV1)
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Secondly, With these offers made in the Word, God in Conversion goes out with his arm,
Secondly, With these offers made in the Word, God in Conversion Goes out with his arm,
ord, p-acp d n2 vvn p-acp dt n1, np1 p-acp n1 vvz av p-acp po31 n1,
(7) part (DIV1)
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and so Conversion is wrought (in those he purposes to call) by the instrument, morally by perswasion, by Gods hand supernaturally;
and so Conversion is wrought (in those he Purposes to call) by the Instrument, morally by persuasion, by God's hand supernaturally;
cc av n1 vbz vvn (p-acp d pns31 vvz pc-acp vvi) p-acp dt n1, av-j p-acp n1, p-acp ng1 n1 av-j;
(7) part (DIV1)
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so with the word that faith Lazarus come forth, there goes a work of power to effect it;
so with the word that faith Lazarus come forth, there Goes a work of power to Effect it;
av p-acp dt n1 cst n1 np1 vvb av, a-acp vvz dt n1 pp-f n1 pc-acp vvi pn31;
(7) part (DIV1)
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this power goes forth with the Word, as the hand with the ax, with the instrument, with the key for the honour of the ordinance:
this power Goes forth with the Word, as the hand with the ax, with the Instrument, with the key for the honour of the Ordinance:
d n1 vvz av p-acp dt n1, c-acp dt n1 p-acp dt n1, p-acp dt n1, p-acp dt n1 p-acp dt n1 pp-f dt n1:
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And therefore its told you while Peter spoke, Acts 10. 44. the Holy Ghost fell upon the hearers;
And Therefore its told you while Peter spoke, Acts 10. 44. the Holy Ghost fell upon the hearers;
cc av pn31|vbz vvn pn22 n1 np1 vvd, n2 crd crd dt j n1 vvd p-acp dt n2;
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meaning that there went out with the Word the power of the Holy Ghost to convert them that God calls according to his purpose;
meaning that there went out with the Word the power of the Holy Ghost to convert them that God calls according to his purpose;
vvg cst a-acp vvd av p-acp dt n1 dt n1 pp-f dt j n1 pc-acp vvi pno32 cst np1 vvz vvg p-acp po31 n1;
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he takes hold of their hearts with his powerful arm and brings them in, yet not without means,
he Takes hold of their hearts with his powerful arm and brings them in, yet not without means,
pns31 vvz n1 pp-f po32 n2 p-acp po31 j n1 cc vvz pno32 p-acp, av xx p-acp n2,
(7) part (DIV1)
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as if they were converted by Enthusiasms, but in an ordinary way, as I may clear it by a comparison:
as if they were converted by Enthusiasms, but in an ordinary Way, as I may clear it by a comparison:
c-acp cs pns32 vbdr vvn p-acp n2, cc-acp p-acp dt j n1, c-acp pns11 vmb vvi pn31 p-acp dt n1:
(7) part (DIV1)
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frictions & rubbings used sometimes to a people in a swound are very profitable to recall life where there was life before;
frictions & rubbings used sometime to a people in a swoon Are very profitable to Recall life where there was life before;
n2 cc n2-vvg vmb av p-acp dt n1 p-acp dt n1 vbr av j pc-acp vvi n1 c-crq pc-acp vbds n1 p-acp;
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but if used to a dead carkass out of which life is gone, doth nothing to beget or recall life:
but if used to a dead carcase out of which life is gone, does nothing to beget or Recall life:
cc-acp cs vvn p-acp dt j n1 av pp-f r-crq n1 vbz vvn, vdz pix p-acp vvi cc vvi n1:
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so are the tenders of grace, offered with exhortations and counsels, motions and knockings;
so Are the tenders of grace, offered with exhortations and Counsels, motions and knockings;
av vbr dt n2 pp-f n1, vvn p-acp n2 cc n2, n2 cc vvg|vbz;
(7) part (DIV1)
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if there be life of grace in the heart, they are profitable to revive, to call in, to refresh grace:
if there be life of grace in the heart, they Are profitable to revive, to call in, to refresh grace:
cs pc-acp vbi n1 pp-f n1 p-acp dt n1, pns32 vbr j pc-acp vvi, pc-acp vvi p-acp, pc-acp vvi n1:
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but if used to a natural man, to a man dead in sins, of themselves they work nothing, they leave him as dead as they found him,
but if used to a natural man, to a man dead in Sins, of themselves they work nothing, they leave him as dead as they found him,
cc-acp cs vvn p-acp dt j n1, p-acp dt n1 j p-acp n2, pp-f px32 pns32 vvi pix, pns32 vvb pno31 p-acp j c-acp pns32 vvd pno31,
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untill there be a new life of grace put into him; which is the work that I contend for to be of God.
until there be a new life of grace put into him; which is the work that I contend for to be of God.
c-acp pc-acp vbi dt j n1 pp-f n1 vvn p-acp pno31; r-crq vbz dt n1 cst pns11 vvb p-acp pc-acp vbi pp-f np1.
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Thirdly, By these offers of grace and exhortations, God takes from man all excuse;
Thirdly, By these offers of grace and exhortations, God Takes from man all excuse;
ord, p-acp d n2 pp-f n1 cc n2, np1 vvz p-acp n1 d n1;
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all the light that God gives to man doth tend to render man unexcusable, though it be but natural light,
all the Light that God gives to man does tend to render man unexcusable, though it be but natural Light,
d dt n1 cst np1 vvz p-acp n1 vdz vvi pc-acp vvi n1 j, cs pn31 vbb p-acp j n1,
(7) part (DIV1)
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for so far as it directs, Rom. 1. 20. that they might be without excuse;
for so Far as it directs, Rom. 1. 20. that they might be without excuse;
c-acp av av-j c-acp pn31 vvz, np1 crd crd cst pns32 vmd vbi p-acp n1;
(7) part (DIV1)
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for what? for not believing in Christ? no, that light went not so far;
for what? for not believing in christ? no, that Light went not so Far;
c-acp q-crq? c-acp xx vvg p-acp np1? uh-dx, cst n1 vvd xx av av-j;
(7) part (DIV1)
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no light leaves a man without excuse farther then it goes;
no Light leaves a man without excuse farther then it Goes;
dx n1 vvz dt n1 p-acp n1 av-jc cs pn31 vvz;
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Gospel-light goes farther then natural light, and convinces in a farther degree and proportion, as the light is greater;
Gospel light Goes farther then natural Light, and convinces in a farther degree and proportion, as the Light is greater;
n1 vvz av-jc cs j n1, cc vvz p-acp dt jc n1 cc n1, c-acp dt n1 vbz jc;
(7) part (DIV1)
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and as far as it convinces, so far it will leave without excuse;
and as Far as it convinces, so Far it will leave without excuse;
cc c-acp av-j c-acp pn31 vvz, av av-j pn31 vmb vvi p-acp n1;
(7) part (DIV1)
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and therefore there is no man that hath Christ offered, that is enlightned, convinc't, hath tenders made unto him, but is left without excuse;
and Therefore there is no man that hath christ offered, that is enlightened, convinced, hath tenders made unto him, but is left without excuse;
cc av pc-acp vbz dx n1 cst vhz np1 vvn, cst vbz vvn, vvd, vhz n2 vvn p-acp pno31, cc-acp vbz vvn p-acp n1;
(7) part (DIV1)
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and though men in wantonness of disputes may weave a web of excuses, and muster them up against God:
and though men in wantonness of disputes may weave a web of excuses, and muster them up against God:
cc cs n2 p-acp n1 pp-f vvz vmb vvi dt n1 pp-f n2, cc vvi pno32 a-acp p-acp np1:
(7) part (DIV1)
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yet no man in agony of conscience upon his death-bed or at Gods Tribunal, shall-be able to make any excuse for the neglect and resistance of the grace of God,
yet no man in agony of conscience upon his deathbed or At God's Tribunal, shall able to make any excuse for the neglect and resistance of the grace of God,
av dx n1 p-acp n1 pp-f n1 p-acp po31 n1 cc p-acp npg1 n1, vmb|vbi j p-acp vvi d n1 p-acp dt n1 cc n1 pp-f dt n1 pp-f np1,
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but shall be like him in Mat. 22. speechless:
but shall be like him in Mathew 22. speechless:
cc-acp vmb vbi av-j pno31 p-acp np1 crd j:
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he might have said somewhat for himself, as to them that called him to the feast,
he might have said somewhat for himself, as to them that called him to the feast,
pns31 vmd vhi vvn av p-acp px31, c-acp p-acp pno32 cst vvd pno31 p-acp dt n1,
(7) part (DIV1)
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but there was no excuse to be made to the King. There are two cases wherein all excuses are taken from man.
but there was no excuse to be made to the King. There Are two cases wherein all excuses Are taken from man.
cc-acp pc-acp vbds dx n1 pc-acp vbi vvn p-acp dt n1. pc-acp vbr crd n2 c-crq d n2 vbr vvn p-acp n1.
(7) part (DIV1)
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First, In case of voluntary impotency by a mans own default, as if he imbezel the stock committed to his hand,
First, In case of voluntary impotency by a men own default, as if he imbezel the stock committed to his hand,
ord, p-acp n1 pp-f j-jn n1 p-acp dt ng1 d n1, c-acp cs pns31 vvi dt n1 vvn p-acp po31 n1,
(7) part (DIV1)
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and would make an excuse for non-payment of a debt, though he may say he have it not, that serves not his turn;
and would make an excuse for nonpayment of a debt, though he may say he have it not, that serves not his turn;
cc vmd vvi dt n1 p-acp n1 pp-f dt n1, cs pns31 vmb vvi pns31 vhi pn31 xx, cst vvz xx po31 n1;
(7) part (DIV1)
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for you had it and the stock by you is imbezelled:
for you had it and the stock by you is embezzled:
c-acp pn22 vhd pn31 cc dt n1 p-acp pn22 vbz vvn:
(7) part (DIV1)
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Or secondly, if he be opposite and resist, as if a man that will not or cannot see because he shuts the window and will not let the light in, its no excuse for him to say I do not see,
Or secondly, if he be opposite and resist, as if a man that will not or cannot see Because he shuts the window and will not let the Light in, its no excuse for him to say I do not see,
cc ord, cs pns31 vbb j-jn cc vvi, c-acp cs dt n1 cst vmb xx cc vmbx vvi c-acp pns31 vvz dt n1 cc vmb xx vvi dt n1 p-acp, pn31|vbz dx n1 p-acp pno31 pc-acp vvi pns11 vdb xx vvi,
(7) part (DIV1)
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because its a voluntary act of his own to shut out the light: in both cases he is without excuse.
Because its a voluntary act of his own to shut out the Light: in both cases he is without excuse.
c-acp pn31|vbz dt j-jn n1 pp-f po31 d pc-acp vvi av dt n1: p-acp d n2 pns31 vbz p-acp n1.
(7) part (DIV1)
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But especially I lay weight on the latter, the resistance of man and his opposition;
But especially I lay weight on the latter, the resistance of man and his opposition;
p-acp av-j pns11 vvd n1 p-acp dt d, dt n1 pp-f n1 cc po31 n1;
(7) part (DIV1)
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for there is no man living that rests in a simple impotency, but resists and shuts his eyes,
for there is no man living that rests in a simple impotency, but resists and shuts his eyes,
c-acp pc-acp vbz dx n1 vvg cst vvz p-acp dt j n1, cc-acp vvz cc vvz po31 n2,
(7) part (DIV1)
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and makes opposition to the grace of God tendred to him:
and makes opposition to the grace of God tendered to him:
cc vvz n1 p-acp dt n1 pp-f np1 vvd p-acp pno31:
(7) part (DIV1)
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light is come into the world, and men love darkness rather then light, this is the condemnation. Light is come into the world, and men love darkness rather then Light, this is the condemnation.
n1 vbz vvn p-acp dt n1, cc n2 vvb n1 av-c cs vvi, d vbz dt n1.
(7) part (DIV1)
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Fourthly, God in the Gospel seldom or never offers grace to a man, but he affords and furnishes him with some degree of light and power to do more then he doth, to go farther then he doth;
Fourthly, God in the Gospel seldom or never offers grace to a man, but he affords and furnishes him with Some degree of Light and power to do more then he does, to go farther then he does;
ord, np1 p-acp dt n1 av cc av-x vvz n1 p-acp dt n1, cc-acp pns31 vvz cc vvz pno31 p-acp d n1 pp-f n1 cc n1 pc-acp vdi dc cs pns31 vdz, pc-acp vvi av-jc cs pns31 vdz;
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for in Rom. 1. 17. the wrath of God is revealed from heaven against those that hold the truth of God in unrighteousness:
for in Rom. 1. 17. the wrath of God is revealed from heaven against those that hold the truth of God in unrighteousness:
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that is, for not living up to their light, nor doing so much as they may or can:
that is, for not living up to their Light, nor doing so much as they may or can:
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no man in the world untill God work upon his heart savingly, live• up to his own rule,
no man in the world until God work upon his heart savingly, live• up to his own Rule,
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neither doth facere quod in se est, do so much as he might and hath power to do;
neither does facere quod in se est, do so much as he might and hath power to do;
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and therefore God is no way bound to give converting grace;
and Therefore God is no Way bound to give converting grace;
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if a man will not imploy one talent so far as he may go with one, what reason hath God to give that man five or ten talents? None at all when the power and grace of God given is resisted and opposed, and neglected;
if a man will not employ one talon so Far as he may go with one, what reason hath God to give that man five or ten Talents? None At all when the power and grace of God given is resisted and opposed, and neglected;
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What reason is there that men should cavil against the Lord;
What reason is there that men should cavil against the Lord;
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and say, I had not so many talents, whereas he did not use the one he had!
and say, I had not so many Talents, whereas he did not use the one he had!
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no man is without a talent, every man hath somewhat whereby he may trade for God,
no man is without a talon, every man hath somewhat whereby he may trade for God,
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and because he doth not do it, certainly the Lord is free and clear, if he do not give him more,
and Because he does not do it, Certainly the Lord is free and clear, if he do not give him more,
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if he do not give him converting grace: God will I say be clear when he is quarrelled at by man.
if he do not give him converting grace: God will I say be clear when he is quarreled At by man.
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Answ. 2. Secondly, Converting grace is Gods own, not dispensed to any in a way of Justice,Answer 2. Secondly, Converting grace is God's own, not dispensed to any in a Way of justice,
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but as a gi•t of Gods meer will and pleasure;
but as a gi•t of God's mere will and pleasure;
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and who shall call any ma• to account for the gifts he gives? if it were in justice, there a man might demand account;
and who shall call any ma• to account for the Gifts he gives? if it were in Justice, there a man might demand account;
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in Mat. 20. 15. is it not lawful for me to do what I will with mine own? grace is Gods own,
in Mathew 20. 15. is it not lawful for me to do what I will with mine own? grace is God's own,
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and therefore is not tyed to accounts;
and Therefore is not tied to accounts;
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so its argued Job 33. 15. why dost thou strive against the Lord? he giveth no account of any of his matters:
so its argued Job 33. 15. why dost thou strive against the Lord? he gives no account of any of his matters:
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and in respect of this soveraignty of God, he hath no other rule to guide his gift of grace but his own will;
and in respect of this sovereignty of God, he hath no other Rule to guide his gift of grace but his own will;
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for he hath mercy on whom he will: for he hath mercy on whom he will:
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for who hath enjoyned him his way, or who can say thou hast wrought iniquity? Job 26. 23. therefore let those that from Converting grace do but seek an argument of excusing themselves and disputing with God, in silence first ask themselves that question in Rom. 11. 35. who hath given to him first? and it shall be given or rendred to him again; for who hath enjoined him his Way, or who can say thou hast wrought iniquity? Job 26. 23. Therefore let those that from Converting grace do but seek an argument of excusing themselves and disputing with God, in silence First ask themselves that question in Rom. 11. 35. who hath given to him First? and it shall be given or rendered to him again;
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first let him stand out and say, this I have done for God, and have given to him,
First let him stand out and say, this I have done for God, and have given to him,
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and therefore let him be just to render to me again, or cease to quarrel.
and Therefore let him be just to render to me again, or cease to quarrel.
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Answ. 3. Thirdly, God doth not give Converting grace to all that have the offer, to the end that he may make his grace the more glorious and admirable,Answer 3. Thirdly, God does not give Converting grace to all that have the offer, to the end that he may make his grace the more glorious and admirable,
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and his Elect the more thankful and obliged;
and his Elect the more thankful and obliged;
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who when they see what the Lord hath done, what scandal as it were he hath run himself into in the eyes of the world, to greaten his mercy in their eyes,
who when they see what the Lord hath done, what scandal as it were he hath run himself into in the eyes of the world, to greaten his mercy in their eyes,
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how this is denyed to many better then themselves, may stand admiring at that whereof no reason out of God and the cabinet of his will can be given.
how this is denied to many better then themselves, may stand admiring At that whereof no reason out of God and the cabinet of his will can be given.
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If this grace which God hath given and will give to his Elect, had been universal, I do think I may very well say it must needs have fallen in price,
If this grace which God hath given and will give to his Elect, had been universal, I do think I may very well say it must needs have fallen in price,
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because reason teaches us that full markets make cheap commodities:
Because reason Teaches us that full Markets make cheap commodities:
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and therefore the wrath of God on vessels of wrath, doth serve to shew forth his mercy on vessels of mercy, Rom. 9. 22. to whom it appears to be riches of glory,and Therefore the wrath of God on vessels of wrath, does serve to show forth his mercy on vessels of mercy, Rom. 9. 22. to whom it appears to be riches of glory,
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even by the consideration of Gods wrath upon others;
even by the consideration of God's wrath upon Others;
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let Gods people look themselves in this glass, and let them know that grace hath more glory by the property of discriminancy then it could have by universality;
let God's people look themselves in this glass, and let them know that grace hath more glory by the property of discriminancy then it could have by universality;
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for if diamonds were as common as Flints and Pebles, I think people would not so much wear them on their fingers:
for if diamonds were as Common as Flints and Pebbles, I think people would not so much wear them on their fingers:
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and so much of the first Premise.
and so much of the First Premise.
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I come to the second, which is, what entertainment the offers of grace do find with a natural man,
I come to the second, which is, what entertainment the offers of grace do find with a natural man,
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and that is opposition and resistance, that look as the hard wall reverberates and beats back the ball thats thrown against it,
and that is opposition and resistance, that look as the hard wall reverberates and beats back the ball thats thrown against it,
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and the harder you throw it, the farther it recoils upon you;
and the harder you throw it, the farther it recoils upon you;
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so the hard heart of man by its renitency reacts and repulses the tenders of grace;
so the hard heart of man by its renitency reacts and repulses the tenders of grace;
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and because this is a point that no man will easily believe that he is a resister of grace,
and Because this is a point that no man will Easily believe that he is a resister of grace,
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therefore I mean to handle it only by opening some plac•s of Scripture, wherein you shall see that God charges this on you,
Therefore I mean to handle it only by opening Some plac•s of Scripture, wherein you shall see that God charges this on you,
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and then I shall sum them up into a total.
and then I shall sum them up into a total.
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First, there are two denominations of men that are said to hate the light and to hate Christ, John 3. 20. every one that doth evil hates the light:
First, there Are two denominations of men that Are said to hate the Light and to hate christ, John 3. 20. every one that does evil hates the Light:
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and John 15. 18. the world hates me: the highest degree of malignity is exprest by hate;
and John 15. 18. the world hates me: the highest degree of malignity is expressed by hate;
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the two highest and most pretious things, Christ and light are hated, by men that love their lust;
the two highest and most precious things, christ and Light Are hated, by men that love their lust;
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by the world, that is in the dialect of Christ, the not called, the unregenerate, which shews us the general state of men that are not brought into Christ, they hate the light and they hate Christ;
by the world, that is in the dialect of christ, the not called, the unregenerate, which shows us the general state of men that Are not brought into christ, they hate the Light and they hate christ;
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but yet men will not own it, they think not so;
but yet men will not own it, they think not so;
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so Hazael when he was accused by the Prophet, that he should rip up women with child,
so hazael when he was accused by the Prophet, that he should rip up women with child,
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and other villanies when he came to be King;
and other villainies when he Come to be King;
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What saith he, am I a dog to do such great wickedness? no more do men think this of themselves that they hate Christ or the light:
What Says he, am I a dog to do such great wickedness? no more do men think this of themselves that they hate christ or the Light:
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Its true, the general and toothless light, the shining and glistering light of speculation is pleasant;
Its true, the general and toothless Light, the shining and glistering Light of speculation is pleasant;
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thats not the light which is hated;
thats not the Light which is hated;
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but as the light that comes on sore eyes and causes them to smart is tedious;
but as the Light that comes on soar eyes and Causes them to smart is tedious;
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so that light that discovers and convinces of sin and misery by reason thereof, and threatens vengance from God for it, that you cannot abide;
so that Light that discovers and convinces of since and misery by reason thereof, and threatens vengeance from God for it, that you cannot abide;
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for mark the Word, they hate the light lest their deeds should be reproved; the reproving light is taken very ill, they cannot bear that.
for mark the Word, they hate the Light lest their Deeds should be reproved; the reproving Light is taken very ill, they cannot bear that.
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Secondly, Those that are in impenitency drunk and asleep in the devils snare, do oppose themselves,
Secondly, Those that Are in impenitency drunk and asleep in the Devils snare, do oppose themselves,
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or as the Word signifies, are contrarily disposed and affected, 2 Tim. 2. 25. Let the Minister instruct in meekness them that oppose themselves:
or as the Word signifies, Are contrarily disposed and affected, 2 Tim. 2. 25. Let the Minister instruct in meekness them that oppose themselves:
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And who are these? the secure wretched man, who being drunk is fallen asleep in the snare of the devil;
And who Are these? the secure wretched man, who being drunk is fallen asleep in the snare of the Devil;
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for it is that he may awaken out of drunken sleep unto a sober mind those that lie cross in the way,
for it is that he may awaken out of drunken sleep unto a Sobrium mind those that lie cross in the Way,
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if God peradventure will give them repentance to the acknowledgement of the truth which they disown and disavow; and this is their resistance.
if God Peradventure will give them Repentance to the acknowledgement of the truth which they disown and disavow; and this is their resistance.
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Thirdly, The Gospel invitations are slighted by men of worldly spirits and employments, whose very callings do call them from the Gospel feast, Mat. 22. 1. For till a man be brought to God, his imployment, his lawful calling in the world makes him to slight the grace of God;
Thirdly, The Gospel invitations Are slighted by men of worldly spirits and employments, whose very callings do call them from the Gospel feast, Mathew 22. 1. For till a man be brought to God, his employment, his lawful calling in the world makes him to slight the grace of God;
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they were called to the Supper; and the farm, the oxen, the merchandise, and the marryed wife, hinders their coming;
they were called to the Supper; and the farm, the oxen, the merchandise, and the married wife, hinders their coming;
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this and that, other vanity are preferred;
this and that, other vanity Are preferred;
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for though heaven be never so great a thing (as indeed it is) yet to a man that hath a closer,
for though heaven be never so great a thing (as indeed it is) yet to a man that hath a closer,
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though a petty thing, in his heart, that hinders his choise of heaven:
though a Petty thing, in his heart, that hinders his choice of heaven:
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as though the firmament be a great thing, yet let a man put a six pence or three pence on his eye and it hinders his sight of heaven,
as though the firmament be a great thing, yet let a man put a six pence or three pence on his eye and it hinders his sighed of heaven,
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because a closer thing lies on his eye:
Because a closer thing lies on his eye:
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so when this world and the things thereof lie close to the heart, though petty and mean, they bring a contempt and slighting of this converting grace offered in the Word of the Gospel;
so when this world and the things thereof lie close to the heart, though Petty and mean, they bring a contempt and slighting of this converting grace offered in the Word of the Gospel;
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and therefore ver. 5. they made light of it, and ver. 3. they would not come, and this is their resistance.
and Therefore for. 5. they made Light of it, and for. 3. they would not come, and this is their resistance.
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Fourthly, The patient expectation and loving call of God is gain said, even by Israel that had the Ordinances of God;
Fourthly, The patient expectation and loving call of God is gain said, even by Israel that had the Ordinances of God;
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what good did they? they were resisted;
what good did they? they were resisted;
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how is that proved? in Rom. 9. ult. all the day long (the day of that Nation,
how is that proved? in Rom. 9. ult. all the day long (the day of that nation,
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while it was a Nation, till it grew night with them) have I stretched out my hands to a gainsaying and contradicting people that believe not:
while it was a nation, till it grew night with them) have I stretched out my hands to a gainsaying and contradicting people that believe not:
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all day long, there is patience; have I stretched out my hands, a Metaphor taken from a Mother calling her child:all day long, there is patience; have I stretched out my hands, a Metaphor taken from a Mother calling her child:
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there is a shew of calling with affection; and yet the proud and self-righteous people were gainsaying and contradicting;
there is a show of calling with affection; and yet the proud and self-righteous people were gainsaying and contradicting;
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thi• was their resistance as long as Gods patience:
thi• was their resistance as long as God's patience:
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and do not you find this in your own hearts? how often have you gainsaid and contradicted the God of heaven?
and do not you find this in your own hearts? how often have you gainsaid and contradicted the God of heaven?
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Fifthly, The counsels, invitations and reproofs of Wisdom ( i.e. ) of Christ, are not regarded;
Fifthly, The Counsels, invitations and reproofs of Wisdom (i.e.) of christ, Are not regarded;
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in Prov. 1. 24. a terrible place, I have called and ye refused, stretched out my hands, and no man regarded;
in Curae 1. 24. a terrible place, I have called and you refused, stretched out my hands, and no man regarded;
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ye have despised all my counsel, and set at nought all my reproof, or hated my reproof; you have despised all my counsel, and Set At nought all my reproof, or hated my reproof;
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and the• he proceeds to tell them how bitterly he will go out against them:
and the• he proceeds to tell them how bitterly he will go out against them:
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here is calling, stretching out of hands, counsel, reproof, and they all refused, not regarded, despised, hated;
Here is calling, stretching out of hands, counsel, reproof, and they all refused, not regarded, despised, hated;
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I think this amounts to the point of resistance.
I think this amounts to the point of resistance.
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Sixthly, The Holy Ghost is resisted in Acts 7. 51. ye stiff-necked and uncircumcised, ye do alwayes resist the Holy Ghost:
Sixthly, The Holy Ghost is resisted in Acts 7. 51. you Stiffnecked and uncircumcised, you do always resist the Holy Ghost:
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but how doth this stand with the former point, that the Spirit of God in the point of Conversion cannot be resisted? I answer:
but how does this stand with the former point, that the Spirit of God in the point of Conversion cannot be resisted? I answer:
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The clear meaning of this phrase, is, the Holy Ghost speaking in the Prophets:
The clear meaning of this phrase, is, the Holy Ghost speaking in the prophets:
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you have resisted the Holy Ghost speaking and testifying to you in the Prophets, as if he had said, the Holy Ghost speaking in the ministry and calling by the Word of the Gospel, thats it you have resisted;you have resisted the Holy Ghost speaking and testifying to you in the prophets, as if he had said, the Holy Ghost speaking in the Ministry and calling by the Word of the Gospel, thats it you have resisted;
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for its not meant of the renewing Spirit in the heart, but of the Spirit testifying in the Prophets, ye uncircumcised and stiff-necked; like a Bullock of a hard neck that will take no yoke:
for its not meant of the renewing Spirit in the heart, but of the Spirit testifying in the prophets, you uncircumcised and Stiffnecked; like a Bullock of a hard neck that will take no yoke:
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and uncircumcised, that is, hard and obstinate against God; you do alway resist the Holy Ghost:
and uncircumcised, that is, hard and obstinate against God; you do always resist the Holy Ghost:
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this was their resistance, from whence you learn that there is a natural hardness of heart,
this was their resistance, from whence you Learn that there is a natural hardness of heart,
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an obstinate neck that is the cause of mans resistance of the Holy Ghost, both speaking in the Word,
an obstinate neck that is the cause of men resistance of the Holy Ghost, both speaking in the Word,
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and knocking at the door, and exciting with motions the heart to believe; all is in vain;
and knocking At the door, and exciting with motions the heart to believe; all is in vain;
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for it is but as knocking at a dead mans door, or at a guilty persons door, that will put more bars when one knocks:
for it is but as knocking At a dead men door, or At a guilty Persons door, that will put more bars when one knocks:
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so when God knocks and layes siege to mans heart, there is made the greater opposition.
so when God knocks and lays siege to men heart, there is made the greater opposition.
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Seventhly, Men that refuse to submit to the way of Salvation by God appointed, are said to reject the counsel of God against themselves, 〈 ◊ 〉 7. 30. speaking of some that came not in to the Baptism of John; some read it Towards themselves, the counsel of God towards them for their good,
Seventhly, Men that refuse to submit to the Way of Salvation by God appointed, Are said to reject the counsel of God against themselves, 〈 ◊ 〉 7. 30. speaking of Some that Come not in to the Baptism of John; Some read it Towards themselves, the counsel of God towards them for their good,
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or the counsel of God against themselves, that is, to their own hurt and prejudice, in that they would not be baptized by Johns Ministry to the profession of the Lord Jesus:
or the counsel of God against themselves, that is, to their own hurt and prejudice, in that they would not be baptised by Johns Ministry to the profession of the Lord jesus:
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people that will not come in to the Ordinances of God, they reject the counsel of God against themselves, to their own hurt; this is through resistance.
people that will not come in to the Ordinances of God, they reject the counsel of God against themselves, to their own hurt; this is through resistance.
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Lastly, Take a full measure of the height or this opposition;
Lastly, Take a full measure of the height or this opposition;
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there can be no higher expressions then those in Heb. 10. 29. to tread under foot the Son of God, to account the blood of the Covenant an unholy or common thing,
there can be no higher expressions then those in Hebrew 10. 29. to tread under foot the Son of God, to account the blood of the Covenant an unholy or Common thing,
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and do despight to the Spirit of grace:
and do despite to the Spirit of grace:
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but who doth this? are there such monsters in the world, such miscreants as do this;
but who does this? Are there such monsters in the world, such miscreants as do this;
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yes saith he, that there is; and who are they? such as have been sanctified;
yes Says he, that there is; and who Are they? such as have been sanctified;
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that is, called into Christianity, thats the plain meaning, and the word in the text reaches no farther:
that is, called into Christianity, thats the plain meaning, and the word in the text reaches no farther:
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separate from heathenish Idolatry and pollution, to come to and profess the name of Christ, separate from Heathenish Idolatry and pollution, to come to and profess the name of christ,
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and so have been sanctified ▪ and I take those in Heb. 6. 4. 5. to be the same men with these;and so have been sanctified ▪ and I take those in Hebrew 6. 4. 5. to be the same men with these;
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there its said they were enlightned and tasted, they were made partakers of the Holy Ghost, and yet they fell;
there its said they were enlightened and tasted, they were made partakers of the Holy Ghost, and yet they fell;
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here you find men sanctified to tread under foot the Son of God; there is a double apostacy;
Here you find men sanctified to tread under foot the Son of God; there is a double apostasy;
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a simple apostacy, called a stealing or a shrinking away from the profession of Religion; And NONLATINALPHABET, or a venome apostacy, falling away with despight against Religion or Christ:
a simple apostasy, called a stealing or a shrinking away from the profession of Religion; And, or a venom apostasy, falling away with despite against Religion or christ:
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that in Heb. 6. speaks of the former; this in Heb. 10. of the latter:
that in Hebrew 6. speaks of the former; this in Hebrew 10. of the latter:
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and what doth God construe their action to be? a treading of the Son of God under foot,
and what does God construe their actium to be? a treading of the Son of God under foot,
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and offering despight to the Spirit.
and offering despite to the Spirit.
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In all these particulars I have held my self to the New Testament and the words of Christ in it:
In all these particulars I have held my self to the New Testament and the words of christ in it:
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and now as I said, that we have particularly pondred the words of Scripture in this point, let us sum them up together;
and now as I said, that we have particularly pondered the words of Scripture in this point, let us sum them up together;
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here is hating, opposing ones self, slighting, refusing, resisting the holy Spirit, rejecting the counsel of God,
Here is hating, opposing ones self, slighting, refusing, resisting the holy Spirit, rejecting the counsel of God,
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and treding under foot the Son of God, which fully amount to a resistance of the offers of grace.
and treading under foot the Son of God, which Fully amount to a resistance of the offers of grace.
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I Know it is a hard thing to convince any man of this; therefore I have used Scripture words, Gods language, that we may not flatter our selves,
I Know it is a hard thing to convince any man of this; Therefore I have used Scripture words, God's language, that we may not flatter our selves,
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and that men may see there is more poyson in their hearts then they are aware of, or will own;
and that men may see there is more poison in their hearts then they Are aware of, or will own;
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I know what it is that usually blinds men, that they will not own these expressions of Scripture to belong to them:
I know what it is that usually blinds men, that they will not own these expressions of Scripture to belong to them:
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for who will call himself an opposer of grace offered, a resister of the Holy Ghost ▪ and that is because you confess your selves to be glad of the tydings of the Gospel, of remission of sin, and deliverance from hell;
for who will call himself an opposer of grace offered, a resister of the Holy Ghost ▪ and that is Because you confess your selves to be glad of the tidings of the Gospel, of remission of since, and deliverance from hell;
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and you delight to hear of Salvation as it is generally conceived to be a state of happiness, not as it is a state of holiness and communion with God;
and you delight to hear of Salvation as it is generally conceived to be a state of happiness, not as it is a state of holiness and communion with God;
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and in any extremity, agony, and death into which you fall, you pretend to have some desires of grace as a bridge unto Salvation,
and in any extremity, agony, and death into which you fallen, you pretend to have Some Desires of grace as a bridge unto Salvation,
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or at least seem to magnifie it much in words;
or At least seem to magnify it much in words;
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these things seem to be an argument to you that you are not resisters and neglecters of this saving grace:
these things seem to be an argument to you that you Are not resisters and neglecters of this Saving grace:
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but you may well remember that the foolish Virgins knocked at the door and cryed Lord Lord open unto us,
but you may well Remember that the foolish Virgins knocked At the door and cried Lord Lord open unto us,
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and the stony ground heard and believed the Word of the Gospel with a kind of joy:
and the stony ground herd and believed the Word of the Gospel with a kind of joy:
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And there is not the veryest coward in the world, but will take hold of a swords point to save his life,
And there is not the veriest coward in the world, but will take hold of a swords point to save his life,
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and to pluck him out of the water:
and to pluck him out of the water:
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the Gospel as it is interpreted and looked upon by the eye of self-love, seems very attractive of the desire of man towards it,
the Gospel as it is interpreted and looked upon by the eye of Self-love, seems very Attractive of the desire of man towards it,
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so long as he may serve himself and his own advantage upon it;
so long as he may serve himself and his own advantage upon it;
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namely to live in sin and to his sin, and yet be saved at last when he can sin no more ▪ so long there is no carnal heart will resist and make opposition:
namely to live in since and to his since, and yet be saved At last when he can sin no more ▪ so long there is no carnal heart will resist and make opposition:
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but all this may stand with hate of Christ and Grace;
but all this may stand with hate of christ and Grace;
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for till a mans heart be thus moulded and tempered by God, as to affect Grace for reconciliation,
for till a men heart be thus moulded and tempered by God, as to affect Grace for reconciliation,
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and for conversion, that so you may be Gods as well as have him yours;
and for conversion, that so you may be God's as well as have him yours;
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so as to live to him as well as have Christ dye for you, till then there is little but fallacy and falshood in you:
so as to live to him as well as have christ die for you, till then there is little but fallacy and falsehood in you:
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the man that thrust in at the marriage feast, who came to fill his belly with good chear, not for the honour of the bridegroom, was cast out speechless, signifying that a man that doth not come to Christ for the love and service of Christ,
the man that thrust in At the marriage feast, who Come to fill his belly with good cheer, not for the honour of the bridegroom, was cast out speechless, signifying that a man that does not come to christ for the love and service of christ,
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but to reap those advantages that self-love spies out in Gospel offers, that man may be a resister and opposer of Grace.
but to reap those advantages that Self-love spies out in Gospel offers, that man may be a resister and opposer of Grace.
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The third Premise is to shew the deplorable condition into which the resisters of offered grace do plunge themselves,
The third Premise is to show the deplorable condition into which the resisters of offered grace do plunge themselves,
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though the time of this life be sweetned with the affluence of all earthly commodities and contentments;
though the time of this life be sweetened with the affluence of all earthly commodities and contentment's;
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all resistance of Grace is dangerous;
all resistance of Grace is dangerous;
d n1 pp-f n1 vbz j;
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but that which is final and out stands the patience of God, of that I may say, there remains no sacrifice for that sin,
but that which is final and out Stands the patience of God, of that I may say, there remains no sacrifice for that since,
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but a fearful expectation of judgement, which I need no further to prove unto you, then to call in two or three witnesses to depose unto it:
but a fearful expectation of judgement, which I need no further to prove unto you, then to call in two or three Witnesses to depose unto it:
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and the first of them speaks in Heb. 2. 3. for if the word spoken by Angels was stedfast,
and the First of them speaks in Hebrew 2. 3. for if the word spoken by Angels was steadfast,
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and every transgression, &c. what then? how shall we escape if we neglect so great Salvation: and every Transgression, etc. what then? how shall we escape if we neglect so great Salvation:
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neglect is a word somewhat lower then this that we call resistance;
neglect is a word somewhat lower then this that we call resistance;
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and yet how shall we escape? sinners against the Law of God, though there be a punishment allotted them, yet they may escape:
and yet how shall we escape? Sinners against the Law of God, though there be a punishment allotted them, yet they may escape:
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but for the neglect of Salvation, great, so great Salvation, there is no escape, there is a peremptory condemnation belongs to such.
but for the neglect of Salvation, great, so great Salvation, there is no escape, there is a peremptory condemnation belongs to such.
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In Ezek. 24. 13. is the second witness; Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more untill I have caused my fury to rest upon thee:In Ezekiel 24. 13. is the second witness; Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more until I have caused my fury to rest upon thee:
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because I purged thee by my Ordinances, the application and use of them, and thou wast not purged;
Because I purged thee by my Ordinances, the application and use of them, and thou wast not purged;
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&c. God will not alwayes wash a blackmore; his offended patience turns to fury. etc. God will not always wash a Blackmore; his offended patience turns to fury.
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The third witness is Prov. 1. 24, 26. Because I have called and ye refused, I have stretched out my hands and no man regarded, I also will laugh at your calamity,
The third witness is Curae 1. 24, 26. Because I have called and you refused, I have stretched out my hands and no man regarded, I also will laugh At your calamity,
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and mock when your fear cometh: and mock when your Fear comes:
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there is no comfort for such men that refuse Gods call, stand out against grace offered:
there is no Comfort for such men that refuse God's call, stand out against grace offered:
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for when they call and cry, God will laugh at their calamity.
for when they call and cry, God will laugh At their calamity.
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Oh the misery of men living under the Gospel, that stand it out against the offers of Grace therein made, which are serious and in good earnest!
O the misery of men living under the Gospel, that stand it out against the offers of Grace therein made, which Are serious and in good earnest!
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I will handle this point distinctly proceeding in certain propositions.
I will handle this point distinctly proceeding in certain propositions.
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First, That unto Countries, Cities, Towns, Families, Single persons, upon whom the Sun of Righteousness (that is the Gospel) doth arise with healing in his wings, God doth afford a day of Grace (which he doth to you that now live) in which day he proclaimes peace to such rebels as cast down their arms,
First, That unto Countries, Cities, Towns, Families, Single Persons, upon whom the Sun of Righteousness (that is the Gospel) does arise with healing in his wings, God does afford a day of Grace (which he does to you that now live) in which day he proclaims peace to such rebels as cast down their arms,
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and come in and accept the pardon and Grace offered upon these terms;
and come in and accept the pardon and Grace offered upon these terms;
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and this is their day of visitation, or as it is called their day; let every one consider it and lay it sadly to heart;
and this is their day of Visitation, or as it is called their day; let every one Consider it and lay it sadly to heart;
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In Luke 19. 42 44. Oh Jerusalem, now that the things pertaining to thy peace are offered thee:
In Lycia 19. 42 44. O Jerusalem, now that the things pertaining to thy peace Are offered thee:
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this is thy day, the time of thy visitation:
this is thy day, the time of thy Visitation:
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our Saviour that wept at the death of Lazarus, did weep now at the blindness of this people that did not see and own their day, wherein their Saviour appeared to offer them grace and so great a mercy: our Saviour that wept At the death of Lazarus, did weep now At the blindness of this people that did not see and own their day, wherein their Saviour appeared to offer them grace and so great a mercy:
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Oh that you would say within your selves every one of you:
O that you would say within your selves every one of you:
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What? have I a day wherein there is saving Grace offered to me, as the terms of my eternal peace!
What? have I a day wherein there is Saving Grace offered to me, as the terms of my Eternal peace!
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have I a time of visitation afforded by the Lord Jesus!
have I a time of Visitation afforded by the Lord jesus!
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Oh that I might work out my salvation while it is called to day, before the night comes upon me (for there is no day but hath a night) wherein no man can work!
O that I might work out my salvation while it is called to day, before the night comes upon me (for there is no day but hath a night) wherein no man can work!
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Be tenderly affected to your own souls; for this I tell you, and shall clear it by Scripture;
Be tenderly affected to your own Souls; for this I tell you, and shall clear it by Scripture;
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there is not one of you that stand here this day, but have a day afforded, a time of visitation, wherein the things pertaining to your eternal peace are held forth to you:
there is not one of you that stand Here this day, but have a day afforded, a time of Visitation, wherein the things pertaining to your Eternal peace Are held forth to you:
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with what earnestness doth the Holy Ghost speak in Heb. 3. 7. To day if ye will hear his voyce, ver. 13. while it is called to day, ver. 15. while it is said to day! three times in one Chapter:
with what earnestness does the Holy Ghost speak in Hebrew 3. 7. To day if you will hear his voice, ver. 13. while it is called to day, ver. 15. while it is said to day! three times in one Chapter:
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and oh that you would consider it while it is day, while its said to day, and while its called today: And the Apostle exhorts with all diligence not to take the grace of God in vain, not to frustrate, to neglect or resist it, by this argument,
and o that you would Consider it while it is day, while its said to day, and while its called today: And the Apostle exhorts with all diligence not to take the grace of God in vain, not to frustrate, to neglect or resist it, by this argument,
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Now is the accepted time, Now is the day of salvation, 2 Cor. 6. 1, 2. tis a comfortable and yet a sad point;
Now is the accepted time, Now is the day of salvation, 2 Cor. 6. 1, 2. this a comfortable and yet a sad point;
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comfortable that there is a day; sad if you outstand it, and it be taken from you.
comfortable that there is a day; sad if you outstand it, and it be taken from you.
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I blame not in any man the desire of a long day of grace for England, for London, for thy self, provided that the hope of a long day make not the morning a truant:
I blame not in any man the desire of a long day of grace for England, for London, for thy self, provided that the hope of a long day make not the morning a truant:
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and though I blame not the desire, yet I blame their choice that choose the eleventh hour of the day to come into the vineyard, the last hour of their lives, of their day of grace,
and though I blame not the desire, yet I blame their choice that choose the eleventh hour of the day to come into the vineyard, the last hour of their lives, of their day of grace,
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before they come into this vineyard to work out their salvation.
before they come into this vineyard to work out their salvation.
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Oh that you would awake from your deadly sleep betimes in the morning of your youth;
O that you would awake from your deadly sleep betimes in the morning of your youth;
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for by this means the day of grace will be long, and your day in grace will be long too;
for by this means the day of grace will be long, and your day in grace will be long too;
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such will the benefit be that you shall reap by it;
such will the benefit be that you shall reap by it;
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and let it sharply enter into your spirits that God hath set a time to Towns, to Countries,
and let it sharply enter into your spirits that God hath Set a time to Towns, to Countries,
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and single persons, to you and me, when we must be converted and brought into the state of salvation or never:
and single Persons, to you and me, when we must be converted and brought into the state of salvation or never:
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a point clear according to the Scripture, however some men dispute it, and the day of grace is not alwayes so long as the time of life:
a point clear according to the Scripture, however Some men dispute it, and the day of grace is not always so long as the time of life:
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before thou dye, the Word of God, the means, may be a dead letter to thee;
before thou die, the Word of God, the means, may be a dead Letter to thee;
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no man knows the length of this day of grace, how long the door will stand open to him;
no man knows the length of this day of grace, how long the door will stand open to him;
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but this is certain, the more of the glass is run out, the shorter is behind;
but this is certain, the more of the glass is run out, the shorter is behind;
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the longer day of grace England hath seen and past, the shorter the day that is to come:
the longer day of grace England hath seen and passed, the shorter the day that is to come:
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And therefore let these monitors strike and prevail with you: The one is Luk. 13. 25. where our Saviour, as elsewhere, inculcates this point:
And Therefore let these monitors strike and prevail with you: The one is Luk. 13. 25. where our Saviour, as elsewhere, inculcates this point:
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When once the master of the house hath shut the door, then if you knock, he shall say I know you not:
When once the master of the house hath shut the door, then if you knock, he shall say I know you not:
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from which place it is plain that there is a time when the door is shut,
from which place it is plain that there is a time when the door is shut,
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and will stand open no longer: And then you may Cry to God for mercy and Salvation:
and will stand open no longer: And then you may Cry to God for mercy and Salvation:
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But you see the answer that will be made, Depart, be gon• I will not own you nor know you,
But you see the answer that will be made, Depart, be gon• I will not own you nor know you,
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because when the door of grace stood open, you came not in:
Because when the door of grace stood open, you Come not in:
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The other is Heb. 12, 15. 17. I take clear places because its somewhat a quarrelled point:
The other is Hebrew 12, 15. 17. I take clear places Because its somewhat a quarreled point:
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Beware, look diligently, marke you, lest any fail of the grace of God:
Beware, look diligently, mark you, lest any fail of the grace of God:
vvb, vvb av-j, vvb pn22, cs d n1 pp-f dt n1 pp-f np1:
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for you know that when he ( Esau ) would have inherited the Blessing, he was rejected,
for you know that when he (Esau) would have inherited the Blessing, he was rejected,
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and found no place for repentance, though he sought it carefully with tears. A Place worthy out sad and serious meditation:
and found no place for Repentance, though he sought it carefully with tears. A Place worthy out sad and serious meditation:
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he found no place for repentance:
he found no place for Repentance:
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I confess learned men with whom sometime I have gone in the exposition of this place, say he found no place for the repentance of his Father:
I confess learned men with whom sometime I have gone in the exposition of this place, say he found no place for the Repentance of his Father:
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he could not find means to make his Father repent for bestowing his blessing on his younger son;
he could not find means to make his Father Repent for bestowing his blessing on his younger son;
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yet truly it may well and conveniently be expounded, He found no place for his own repentance,
yet truly it may well and conveniently be expounded, He found no place for his own Repentance,
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though he sought it very carefully: the Gift is gone from thee, thou hast lost thy time;
though he sought it very carefully: the Gift is gone from thee, thou hast lost thy time;
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And though thou Blubberest and Cryest to me, with doleful tears, I cannot help thee: And therefore the Best counsel I can give any man in this point, is this:
And though thou Blubberest and Christ to me, with doleful tears, I cannot help thee: And Therefore the Best counsel I can give any man in this point, is this:
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Work out your Salvation while God works, make hay while Sun shines, Somewhat like to that, Phil. 2. 12. Work out your Salvation with fear and trembling;
Work out your Salvation while God works, make hay while Sun shines, Somewhat like to that, Philip 2. 12. Work out your Salvation with Fear and trembling;
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for it is God that workes in you both to will and to do: Giving the Reason from Gods working, that we should work:for it is God that works in you both to will and to do: Giving the Reason from God's working, that we should work:
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lest God that offers his Grace, and stretches out his hand should pull it in again,
lest God that offers his Grace, and stretches out his hand should pull it in again,
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after his long suffering and waiting, and offer no more: And learn to know your day before it be lapsed:
After his long suffering and waiting, and offer no more: And Learn to know your day before it be lapsed:
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for the lapse of this day is Fatal: I, may some say, thats worth the knowing.
for the lapse of this day is Fatal: I, may Some say, thats worth the knowing.
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Object. But how shall I do that?Object. But how shall I do that?
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Answ. First do ye find a prizing of and an Appetite to the sincere milk of the word, that you may grow thereby? thats a sign that you are new-born babes; Answer First do you find a prizing of and an Appetite to the sincere milk of the word, that you may grow thereby? thats a Signen that you Are newborn babes;
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the Child that cryes to suck, is not dead: look for this thirsting appetite. Secondly, If the spirit of God strive with you still, Convincing and reproving:
the Child that cries to suck, is not dead: look for this thirsting appetite. Secondly, If the Spirit of God strive with you still, Convincing and reproving:
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are your hearts often Convict of secret sins? if unfaithful in your calling, you find no quiet, its a sign God hath not done with you:
Are your hearts often Convict of secret Sins? if unfaithful in your calling, you find no quiet, its a Signen God hath not done with you:
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for while the spirit strives its a day of Grace: My spirit shall not alway strive with man, Gen. 6. 3.
for while the Spirit strives its a day of Grace: My Spirit shall not always strive with man, Gen. 6. 3.
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Thirdly, Do you find God making a thorny hedge about you ways? and doth it stand,
Thirdly, Do you find God making a thorny hedge about you ways? and does it stand,
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and is not pulled up? is there a restraint that a man cannot run out but his Conscience pricks him? And when ever he sins in commissions,
and is not pulled up? is there a restraint that a man cannot run out but his Conscience pricks him? And when ever he Sins in commissions,
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or omissions, the thorny hedge is still goreing and pricking him.
or omissions, the thorny hedge is still goring and pricking him.
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Hosea 2. 6. I will make a thorny hedge, that thou shalt not find thy path, not find Content in sin:
Hosea 2. 6. I will make a thorny hedge, that thou shalt not find thy path, not find Content in since:
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an Evident sign the door of grace is yet open.
an Evident Signen the door of grace is yet open.
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Lastly, Do you find pulsations, beatings, knockings? doth any body rap at the door still,
Lastly, Do you find pulsations, beatings, knockings? does any body rap At the door still,
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as they have done? behold, saith God, I stand at the door and knock, Rev. 3. 20. if any man will open, I will come in and sup: this is an admirable sign:
as they have done? behold, Says God, I stand At the door and knock, Rev. 3. 20. if any man will open, I will come in and sup: this is an admirable Signen:
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the invitation of God holds out still, motion upon motion, beseeching upon beseeching: the knocker at the door is seldome quiet:
the invitation of God holds out still, motion upon motion, beseeching upon beseeching: the knocker At the door is seldom quiet:
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by these you may know your day of Grace; and therefore I say, Call for the bellows while there is fire;
by these you may know your day of Grace; and Therefore I say, Call for the bellows while there is fire;
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Blow the sparks which lie in the Embers, and not all dead, blow them up;
Blow the sparks which lie in the Embers, and not all dead, blow them up;
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For if the sparks die, if God call in his spirit from striving with you, you shall blow among the dead ashes in vain.
For if the sparks die, if God call in his Spirit from striving with you, you shall blow among the dead Ashes in vain.
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Oh the miserie of man that doth not know his time! especially the time of his visitation as Jerusalem!
O the misery of man that does not know his time! especially the time of his Visitation as Jerusalem!
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For whereas the swallow and the stork do know their time, yet in the 9. or 12. ver. man knoweth not his time:
For whereas the swallow and the stork do know their time, yet in the 9. or 12. ver. man Knoweth not his time:
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and therefore they are snared in an evil time:
and Therefore they Are snared in an evil time:
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and Chap. 8. 6. because to every purpose there is time and judgement, if man hit the time, well and Good:
and Chap. 8. 6. Because to every purpose there is time and judgement, if man hit the time, well and Good:
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but mark saith he, because man doth not know his time, take the nick, therefore the misery of man is great upon him.
but mark Says he, Because man does not know his time, take the neck, Therefore the misery of man is great upon him.
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Second proposition, which is a doleful one:
Second proposition, which is a doleful one:
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that In this day of grace when a man may take Heaven and Salvation by the Fore-lock,
that In this day of grace when a man may take Heaven and Salvation by the Forelock,
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as we use to say, many times the things belonging to his eternal peace are hidden from his eyes: as we use to say, many times the things belonging to his Eternal peace Are hidden from his eyes:
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which is by the Apostle made the marke of a lost man.
which is by the Apostle made the mark of a lost man.
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In 2 Cor. 4. 3. if our Gospel be hid (that a man sees no beauty in it, finds no power) its hid to them that are lost;
In 2 Cor. 4. 3. if our Gospel be hid (that a man sees no beauty in it, finds no power) its hid to them that Are lost;
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in whom the god of this world hath blinded their minds, that the light should not shine into them. in whom the god of this world hath blinded their minds, that the Light should not shine into them.
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And it was the observation of Christ that in Jerusalems day the things of her peace were now hid from her eyes, Luk. 19. 42. never could blindness have fallen upon her or any man else in a worse time:
And it was the observation of christ that in Jerusalems day the things of her peace were now hid from her eyes, Luk. 19. 42. never could blindness have fallen upon her or any man Else in a Worse time:
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in the day of his visitation, when the things of his peace are offered to him!
in the day of his Visitation, when the things of his peace Are offered to him!
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Now is the day in which as God opens the door widest, so now the devil is most conversant about the eye, least, faith the Apostle, the light of the glorious Gospel should shine into them:
Now is the day in which as God Opens the door Widest, so now the Devil is most conversant about the eye, least, faith the Apostle, the Light of the glorious Gospel should shine into them:
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the devils aim is to pick out the eyes of men: this he most frequently aims in this day.
the Devils aim is to pick out the eyes of men: this he most frequently aims in this day.
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Thirdly, Those that either refuse the grace that is offered to them, or fall quite off from those initials and beginnings thereof which they had Received (as I shewed when I handled the point of Apostacy, they might do:) they bring themselves by both into a worse condition then such as remain in their natural estate, blind and without all light;
Thirdly, Those that either refuse the grace that is offered to them, or fallen quite off from those initials and beginnings thereof which they had Received (as I showed when I handled the point of Apostasy, they might do:) they bring themselves by both into a Worse condition then such as remain in their natural estate, blind and without all Light;
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then such, as never had such offers made unto them. And without all question, you who either stand out against those offers to refuse them,
then such, as never had such offers made unto them. And without all question, you who either stand out against those offers to refuse them,
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or desert & relinquish those beginnings of grace that you have received, no heathen man in the world is in a worse condition then you;
or desert & relinquish those beginnings of grace that you have received, no heathen man in the world is in a Worse condition then you;
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for this Christ also taught, Matth. 10. 14, 15. Whosoever shall not receive you nor hear your words, it shall be more tolerable for Sodom and Gomorah, in the day of judgement then for them.
for this christ also taught, Matthew 10. 14, 15. Whosoever shall not receive you nor hear your words, it shall be more tolerable for Sodom and Gomorrah, in the day of judgement then for them.
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Matth. 11. 21. we to thee Chorazin and Bethsaida, Cities of Galilee where Christ walked; It shall be easier for Tyre and Sidon.
Matthew 11. 21. we to thee Chorazin and Bethsaida, Cities of Galilee where christ walked; It shall be Easier for Tyre and Sidon.
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Heathen Cities shall escape easier then such where the mighty works of Christ have been shewed forth:
Heathen Cities shall escape Easier then such where the mighty works of christ have been showed forth:
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Oh that men can hear these things with dull and drowsie ears!
O that men can hear these things with dull and drowsy ears!
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doth nothing of this sit upon you? It is a sign that your eyes are hidden in this your day:
does nothing of this fit upon you? It is a Signen that your eyes Are hidden in this your day:
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if the mighty works had been shewn in them, which have been shewn in you, they would have repented.
if the mighty works had been shown in them, which have been shown in you, they would have repented.
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And they have been shewn in you, and you repent not:
And they have been shown in you, and you Repent not:
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And as this is said of the recusancy of Grace, the greatest and most vulgar crime among us:
And as this is said of the recusancy of Grace, the greatest and most Vulgar crime among us:
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so it may be said of those under the Apostacie of it, in 2 Pet. 2. 21. It had been better they had never known the way of righteousness,
so it may be said of those under the Apostasy of it, in 2 Pet. 2. 21. It had been better they had never known the Way of righteousness,
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then having known it, to turn away from the holy Commandment given unto them. Let this bound your wandring fancies, and afright you from your Apostacy from God;then having known it, to turn away from the holy Commandment given unto them. Let this bound your wandering fancies, and affright you from your Apostasy from God;
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For as the Iron of the Stethee is the harder for the often knocking upon it:
For as the Iron of thee Stethee is the harder for the often knocking upon it:
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so the heart of man thats naturally hard, by the often knocking and pressing the word of God upon it, is made the harder:
so the heart of man thats naturally hard, by the often knocking and pressing the word of God upon it, is made the harder:
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And if the salt that seasons other things, be in it self infatuate, its good for nothing;
And if the salt that seasons other things, be in it self infatuate, its good for nothing;
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what shall season salt? they that are in this case, heavier judgement waits on them,
what shall season salt? they that Are in this case, Heavier judgement waits on them,
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and greater guilt is upon them.
and greater guilt is upon them.
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LET all neglecters, despisers, and resisters of the Grace of God, learn from henceforth to know, in what respects their condition is worse then even those Infidels and heathens that unto this day do sit in darkness and the shadow of death:
LET all neglecters, despisers, and resisters of the Grace of God, Learn from henceforth to know, in what respects their condition is Worse then even those Infidels and Heathens that unto this day do fit in darkness and the shadow of death:
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their condition is worse in five regards. Now I come to touch your pulse;
their condition is Worse in five regards. Now I come to touch your pulse;
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to shew you your condition, if you be not converted and come in to Christ Jesus,
to show you your condition, if you be not converted and come in to christ jesus,
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if there be not a work of saving conversion upon your souls, First, They are many times Judicially hardened in their resistance;
if there be not a work of Saving conversion upon your Souls, First, They Are many times Judicially hardened in their resistance;
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every mans heart is naturally hard: but every man is not Judicially hardned: as every man must dye;
every men heart is naturally hard: but every man is not Judicially hardened: as every man must die;
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but every man is not sentenced to dye by the Judge:
but every man is not sentenced to die by the Judge:
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so there is a natural hardness and a sentential or a judicial hardness, whereby God himself hardens the heart of man;
so there is a natural hardness and a sentential or a judicial hardness, whereby God himself hardens the heart of man;
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every man is not hardened as Pharaoh was: such mens hardness is their sin and judgement to, both in one:
every man is not hardened as Pharaoh was: such men's hardness is their since and judgement to, both in one:
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Matth. 13. 14. there is the sentence which is repeated three or four times in the New Testament, hearing you shall hear and not understand: Matthew 13. 14. there is the sentence which is repeated three or four times in the New Testament, hearing you shall hear and not understand:
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seeing you shall see and not perceive: and this is the punishment of obduration, and of mans own shutting of his eyes:seeing you shall see and not perceive: and this is the punishment of obduration, and of men own shutting of his eyes:
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and then God seals up his eyes; least they should be converted, saith God, and I should heal them.
and then God Seals up his eyes; lest they should be converted, Says God, and I should heal them.
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And it is repeated again in Joh. 12. 40: a dreadful judgement that goes out against lazy, sleepy, neglectful hearers of the Gospel;
And it is repeated again in John 12. 40: a dreadful judgement that Goes out against lazy, sleepy, neglectful hearers of the Gospel;
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therefore they could not believe, because God hath blinded them, paenally, judicially:Therefore they could not believe, Because God hath blinded them, paenally, judicially:
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thou setest a lock on the door against his grace, and he sets another lock on the door against thee.
thou settest a lock on the door against his grace, and he sets Another lock on the door against thee.
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In respect of their hardness of heart, Its said they would not; but in respect of Gods hardening, Its said they could not: which I perswade my self is a judgement largely extended in our Church, thought men will not be convinc't of it.
In respect of their hardness of heart, Its said they would not; but in respect of God's hardening, Its said they could not: which I persuade my self is a judgement largely extended in our Church, Thought men will not be convinced of it.
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Secondly, Therefore, the condition of these persons is very hopeless, difficult, yea and desperate:
Secondly, Therefore, the condition of these Persons is very hopeless, difficult, yea and desperate:
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there is no hope that the Bellows will do any good where the fire is gene out, when there remains no spark alive in the heart of man, there is a high word given of them in Heb. 6. 4. who were as greatly indowed as most of us, It is impossible to renew them again by repentance;
there is no hope that the Bellows will do any good where the fire is gene out, when there remains no spark alive in the heart of man, there is a high word given of them in Hebrew 6. 4. who were as greatly endowed as most of us, It is impossible to renew them again by Repentance;
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And such is he that hath extinguished his taste:
And such is he that hath extinguished his taste:
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And the Apostle useth a similitude taken from the earth, that the rain comes oft upon, as sermons upon you:
And the Apostle uses a similitude taken from the earth, that the rain comes oft upon, as Sermons upon you:
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and the fruit it yields, is nothing but briars and thonrs: still they go on in sin, the marks of a Cursed soile;
and the fruit it yields, is nothing but briers and thonrs: still they go on in since, the marks of a Cursed soil;
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they are nigh to cursing, whose end is to be burnt; they Are High to cursing, whose end is to be burned;
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these are the people that have been purged (by means used) and yet were not purged; and therefore shall not be purged any more, Ezek. 24. 13. take therefore the grace of God by the forelock;
these Are the people that have been purged (by means used) and yet were not purged; and Therefore shall not be purged any more, Ezekiel 24. 13. take Therefore the grace of God by the forelock;
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for as they say of time, it may prove bald behind: and there may be no lock to take hold of;
for as they say of time, it may prove bald behind: and there may be no lock to take hold of;
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the twig of a tree thats once dead, never revives again: there may grow others on the same root, but a blasted bud never revives more;
the twig of a tree thats once dead, never revives again: there may grow Others on the same root, but a blasted bud never revives more;
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when the master hath shut the door, you may knock in vain; when the master hath shut the door, you may knock in vain;
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And such as these that have refused the call of God, they shall in their day (saith God) call on me, but I will not answer;
And such as these that have refused the call of God, they shall in their day (Says God) call on me, but I will not answer;
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they shall seek me early, and not find me, because in their day of grace I called and they refused me, Prov. 1, 28.they shall seek me early, and not find me, Because in their day of grace I called and they refused me, Curae 1, 28.
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Thirdly, The neglected talent is taken from them.
Thirdly, The neglected talon is taken from them.
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Matth. 13. 12. Whosoever hath not, from him shall be taken away that which he seems to have,
Matthew 13. 12. Whosoever hath not, from him shall be taken away that which he seems to have,
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nay that which he hath. God strips those professors of their parts, that will not admit the power of his grace into their souls:
nay that which he hath. God strips those professors of their parts, that will not admit the power of his grace into their Souls:
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there shall be taken from them that which they seem to have: the improvement of Grace, and the keeping it alive, is the way to encrease it, and continue it;
there shall be taken from them that which they seem to have: the improvement of Grace, and the keeping it alive, is the Way to increase it, and continue it;
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But otherwise the kingdom shall be taken from you, the Gospel shall be taken away,
But otherwise the Kingdom shall be taken from you, the Gospel shall be taken away,
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and all the parts and endowments that you have got together, you shall be stript stark-naked of them all:
and all the parts and endowments that you have god together, you shall be stripped stark-naked of them all:
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In Mark. 4. 25, 26. the example of this may be seen in the Jewish nation,
In Mark. 4. 25, 26. the Exampl of this may be seen in the Jewish Nation,
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and other countreys, towns, and people that have been stript of the word and Gospel by their undervaluing refusal of the Grace offered unto them in tbeir day, and the judgement is like the sin:
and other Countries', Towns, and people that have been stripped of the word and Gospel by their undervaluing refusal of the Grace offered unto them in tbeir day, and the judgement is like the since:
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For Christ curseth the Barren Figtree with barrenness, Never fruit grow more on thee: Oh Let not this curse come on you:
For christ Curseth the Barren Fig tree with Barrenness, Never fruit grow more on thee: O Let not this curse come on you:
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consider the dreadful Judgement, the curse it is called, of the Figtree;
Consider the dreadful Judgement, the curse it is called, of the Fig tree;
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No prevention of this, but by making use of your accepted time, your day of Salvation, without which your house will be left unto you desolate;
No prevention of this, but by making use of your accepted time, your day of Salvation, without which your house will be left unto you desolate;
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this is the judgement that flies over nations, and countreys, and particular persons, (I have observed) men sometimes forward hearers of the word of God, men of good Elevated affections, seeming to be zealous and diligent in duties, this is the judgement that flies over Nations, and Countries', and particular Persons, (I have observed) men sometime forward hearers of the word of God, men of good Elevated affections, seeming to be zealous and diligent in duties,
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yet afterwards when the world hath grown upon them, as it is apt to grow upon you all,
yet afterwards when the world hath grown upon them, as it is apt to grow upon you all,
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then God for the neglect of their talent hath come to distrain;
then God for the neglect of their talon hath come to distrain;
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and what hath he left behind? truly a kind of Bankrupt profession of Religion, mouldring away and sinking to nothing;
and what hath he left behind? truly a kind of Bankrupt profession of Religion, mouldering away and sinking to nothing;
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a company of sick professors whose parts are spent, and many times they grow sottish and stupid;
a company of sick professors whose parts Are spent, and many times they grow sottish and stupid;
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their parts, that which they had, is taken from them;
their parts, that which they had, is taken from them;
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having forgotten saith the Apostle, that they were purged from their old sins, 2 Pet. 1. 9.having forgotten Says the Apostle, that they were purged from their old Sins, 2 Pet. 1. 9.
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Fourthly, they are let alone to fill up the measure of their sins;
Fourthly, they Are let alone to fill up the measure of their Sins;
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In this God deals with you as a physitian that leaves a desperate patient to his own appetite;
In this God deals with you as a Physician that leaves a desperate patient to his own appetite;
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Give him what he will have, you say, for the physitian hath left him.
Give him what he will have, you say, for the Physician hath left him.
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God comes at you no more to humble you, to give you a feeling, a heavenly thirst or appetite;
God comes At you no more to humble you, to give you a feeling, a heavenly thirst or appetite;
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It is a sore judgement as any is, yet men do not feel it, when God pulls the bridle off a mans head, and lets him run;
It is a soar judgement as any is, yet men do not feel it, when God pulls the bridle off a men head, and lets him run;
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he that is filthy, let him be filthy still; he that is filthy, let him be filthy still;
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when God doth not compass him about with a hedge of thorns, but lets him alone, Hos. 2. 6. Oh miserable man!
when God does not compass him about with a hedge of thorns, but lets him alone, Hos. 2. 6. O miserable man!
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In Psal. 8•. 12. But my people would not hearken to my word, and Israel would none of me: here is their sin:
In Psalm 8•. 12. But my people would not harken to my word, and Israel would none of me: Here is their since:
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So I gave them up to their own hearts lust, and they walked in their own counsels. So I gave them up to their own hearts lust, and they walked in their own Counsels.
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Ephraim is joyned to Idols, let him alone, Hos. 4. 17. I will not punish their daughters when they commit adultery, ver. 14. but let them run to the end of their Teddar:Ephraim is joined to Idols, let him alone, Hos. 4. 17. I will not Punish their daughters when they commit adultery, ver. 14. but let them run to the end of their Teddar:
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what a miserie is this whereof men are unsensible! this is properly the punishment of the neglect of offered Grace.
what a misery is this whereof men Are unsensible! this is properly the punishment of the neglect of offered Grace.
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Lastly, The grieving of the waiting patience of God, stretching out his hand all the day long,
Lastly, The grieving of the waiting patience of God, stretching out his hand all the day long,
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and waiting on you, beseeching you to come to Christ, to receive the Lord Jesus:
and waiting on you, beseeching you to come to christ, to receive the Lord jesus:
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and the answering and embittering it with provocations, brings forth at last that fearful and irreversible oath of God, at which me thinks any man that hath life and sense in him should tremble, Heb. 3. 11. So I sware in my wrath that they should not enter into my rest;
and the answering and embittering it with provocations, brings forth At last that fearful and irreversible oath of God, At which me thinks any man that hath life and sense in him should tremble, Hebrew 3. 11. So I sware in my wrath that they should not enter into my rest;
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that as there is an oath of God made to the heirs of promise to shew the immutability of his counsel, Heb. 6. 17. marke it:
that as there is an oath of God made to the Heirs of promise to show the immutability of his counsel, Hebrew 6. 17. mark it:
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so this Oath is made a Barr against the Salvation of the resisters of his Grace (as it is applyed) and doth also signifie the immutability of his wrath, that its like the law of the Medes and Persians that alters not:
so this Oath is made a Bar against the Salvation of the resisters of his Grace (as it is applied) and does also signify the immutability of his wrath, that its like the law of the Medes and Persians that alters not:
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2453
and therefore fear to outstand the day of grace; For be you assured that as sun-set to one, may be and is sun-rise to another:
and Therefore Fear to outstand the day of grace; For be you assured that as sunset to one, may be and is sunrise to Another:
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so the day of grace may arise to another, and yet set to thee: Oh that you would know and tremble at it:
so the day of grace may arise to Another, and yet Set to thee: O that you would know and tremble At it:
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fearing lest you should be at or past the sun-set of this day of grace:
fearing lest you should be At or passed the sunset of this day of grace:
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and so I have finisht the three premises, First, That God offers Gospel Grace to men seriously and in good earnest.
and so I have finished the three premises, First, That God offers Gospel Grace to men seriously and in good earnest.
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Secondly, It is natural to corrupt man to entertain this Grace offered with neglect and resistance.
Secondly, It is natural to corrupt man to entertain this Grace offered with neglect and resistance.
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Thirdly, That therefore he is plunged into a sad and miserable Condition.
Thirdly, That Therefore he is plunged into a sad and miserable Condition.
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The second of which, that its natural to man to entertain this grace offered with resistance, is that which I am to shew the reason of.
The second of which, that its natural to man to entertain this grace offered with resistance, is that which I am to show the reason of.
dt ord pp-f r-crq, cst po31 j p-acp n1 pc-acp vvi d n1 vvn p-acp n1, vbz d r-crq pns11 vbm pc-acp vvi dt n1 pp-f.
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The First and the Third, that God offers that Grace, which being resisted, plunges men into worse condition then ever, affords matter of use to us.
The First and the Third, that God offers that Grace, which being resisted, plunges men into Worse condition then ever, affords matter of use to us.
dt ord cc dt ord, cst np1 vvz d n1, r-crq vbg vvn, vvz n2 p-acp jc n1 cs av, vvz n1 pp-f n1 p-acp pno12.
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But for the reasons of this resistance, though all reason is for mans acceptance thereof, yet such is the frame of the heart that it opposeth it self against it,
But for the Reasons of this resistance, though all reason is for men acceptance thereof, yet such is the frame of the heart that it Opposeth it self against it,
cc-acp p-acp dt n2 pp-f d n1, c-acp d n1 vbz p-acp ng1 n1 av, av d vbz dt n1 pp-f dt n1 cst pn31 vvz pn31 n1 p-acp pn31,
(7) part (DIV1)
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and therefore cannot come to Jesus Christ;
and Therefore cannot come to jesus christ;
cc av vmbx vvi p-acp np1 np1;
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the Reasons though they are manifold, I need not long insist of, having said so much on the point already;
the Reasons though they Are manifold, I need not long insist of, having said so much on the point already;
dt n2 cs pns32 vbr j, pns11 vvb xx av-j vvi pp-f, vhg vvn av av-d p-acp dt n1 av;
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I shall therefore only name a sixfold reason.
I shall Therefore only name a sixfold reason.
pns11 vmb av av-j vvi dt j n1.
(7) part (DIV1)
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First, from the natural temper of the heart of every man which is hard and impenitent, and therefore called a heart that cannot Repent, Rom. 2. 7. a heart of stone, Ezekiel 36. 27. that is untractable to God and resisting, as an adamant that resists and dulls the tool that should cut it:
First, from the natural temper of the heart of every man which is hard and impenitent, and Therefore called a heart that cannot repent, Rom. 2. 7. a heart of stone, Ezekielem 36. 27. that is untractable to God and resisting, as an adamant that resists and dulls the tool that should Cut it:
ord, p-acp dt j n1 pp-f dt n1 pp-f d n1 r-crq vbz j cc j, cc av vvd dt n1 cst vmbx vvi, np1 crd crd dt n1 pp-f n1, np1 crd crd cst vbz j p-acp np1 cc j-vvg, p-acp dt n1 cst vvz cc vvz dt n1 cst vmd vvi pn31:
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the very sun that softens wax, hardens clay; the means of Grace harden: therefore pray, Oh Lord, take away this heart of stone according to thy Covenant;
the very sun that softens wax, hardens clay; the means of Grace harden: Therefore pray, O Lord, take away this heart of stone according to thy Covenant;
dt j n1 cst vvz n1, vvz n1; dt n2 pp-f n1 vvi: av vvb, uh n1, vvb av d n1 pp-f n1 vvg p-acp po21 n1;
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for a Broken and a tender heart is the Gift of God.
for a Broken and a tender heart is the Gift of God.
p-acp dt j-vvn cc dt j n1 vbz dt n1 pp-f np1.
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Secondly, The contrariety of the disposition and inclination of the heart of man to Grace, shews it:
Secondly, The contrariety of the disposition and inclination of the heart of man to Grace, shows it:
ord, dt n1 pp-f dt n1 cc n1 pp-f dt n1 pp-f n1 pc-acp vvi, vvz pn31:
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for Grace offered, and the heart to which its offered, are as Contrary as light and darkness, flesh and spirit;
for Grace offered, and the heart to which its offered, Are as Contrary as Light and darkness, Flesh and Spirit;
p-acp n1 vvd, cc dt n1 p-acp r-crq vbz vvn, vbr a-acp j-jn c-acp j cc n1, n1 cc n1;
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and we know in nature that contraries cannot be reconciled; overcome they they may be, and many times one is, by the victorious opposite:
and we know in nature that contraries cannot be reconciled; overcome they they may be, and many times one is, by the victorious opposite:
cc pns12 vvb p-acp n1 d n-jn vmbx vbi vvn; vvn pns32 pns32 vmb vbi, cc d n2 pi vbz, p-acp dt j j-jn:
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fire may be extinguished by water: but to make fire and water agree, cannot be: so may Grace overcome:
fire may be extinguished by water: but to make fire and water agree, cannot be: so may Grace overcome:
n1 vmb vbi vvn p-acp n1: cc-acp pc-acp vvi n1 cc n1 vvi, vmbx vbi: av vmb n1 vvi:
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But the filth of the heart is unreconcileable, having a contrary center to move unto and rest in.
But the filth of the heart is unreconcilable, having a contrary centre to move unto and rest in.
cc-acp dt n1 pp-f dt n1 vbz j, vhg dt j-jn n1 pc-acp vvi p-acp cc vvi p-acp.
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Thirdly, Grace disturbs the peace of a Corrupt heart, and therefore is resisted. It takes away the contentment which it finds in lusts and fins:
Thirdly, Grace disturbs the peace of a Corrupt heart, and Therefore is resisted. It Takes away the contentment which it finds in Lustiest and fins:
ord, n1 vvz dt n1 pp-f dt j n1, cc av vbz vvn. pn31 vvz av dt n1 r-crq pn31 vvz p-acp n2 cc n2:
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as the stronger man coming in, Breaks the peace of the strong man armed, and spoils his goods, Matth. 12. 29. when the strong man, the Devil, keeps the house, lust is in peace:
as the Stronger man coming in, Breaks the peace of the strong man armed, and spoils his goods, Matthew 12. 29. when the strong man, the devil, keeps the house, lust is in peace:
c-acp dt jc n1 vvg p-acp, vvz dt n1 pp-f dt j n1 vvn, cc vvz po31 n2-j, np1 crd crd r-crq dt j n1, dt n1, vvz dt n1, n1 vbz p-acp n1:
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But when Christ comes, he disturbs the peace, and spoils the goods, and that must needs cause dislike in the heart of man.
But when christ comes, he disturbs the peace, and spoils the goods, and that must needs cause dislike in the heart of man.
cc-acp c-crq np1 vvz, pns31 vvz dt n1, cc n2 dt n2-j, cc cst vmb av vvi n1 p-acp dt n1 pp-f n1.
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For men would not be awakened and disturbed: Let me alone, let me enjoy my peace:
For men would not be awakened and disturbed: Let me alone, let me enjoy my peace:
p-acp n2 vmd xx vbi vvn cc vvn: vvb pno11 av-j, vvb pno11 vvi po11 n1:
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you shall seldom see any conversion wrought without a great breach of peace: when a mans peace is broken, in which he slept upon the Cushion of the devil all his days, its a great sign that there is power of grace gone forth to make offers, to convince and bring that sinner in:
you shall seldom see any conversion wrought without a great breach of peace: when a men peace is broken, in which he slept upon the Cushion of the Devil all his days, its a great Signen that there is power of grace gone forth to make offers, to convince and bring that sinner in:
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this is the cause that in defence of its own peace the heart makes such resistance. A
this is the cause that in defence of its own peace the heart makes such resistance. A
d vbz dt n1 cst p-acp n1 pp-f po31 d n1 dt n1 vvz d n1. dt
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Fourth cause of this resistance, is, the servitude of the will in Bondage unto sin; which is not like other Bondages.
Fourth cause of this resistance, is, the servitude of the will in Bondage unto since; which is not like other Bondages.
ord n1 pp-f d n1, vbz, dt n1 pp-f dt n1 p-acp n1 p-acp n1; r-crq vbz xx av-j j-jn n2.
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A Bondman is not content in his condition, he would quit himself if he could, and would be glad to hear news of his redemption:
A Bondman is not content in his condition, he would quit himself if he could, and would be glad to hear news of his redemption:
dt n1 vbz xx j p-acp po31 n1, pns31 vmd vvi px31 cs pns31 vmd, cc vmd vbi j pc-acp vvi n1 pp-f po31 n1:
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But this is a voluntary Bondage, and pleases better then a gracious freedom:
But this is a voluntary Bondage, and Pleases better then a gracious freedom:
cc-acp d vbz dt j-jn n1, cc vvz av-jc cs dt j n1:
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its the bondage of the will, and nothing can be more free and willing then that, Titus 3. 3. serving divers lusts and pleasures, is the character that the Apostles gives of a natural state:
its the bondage of the will, and nothing can be more free and willing then that, Titus 3. 3. serving diverse Lustiest and pleasures, is the character that the Apostles gives of a natural state:
pn31|vbz dt n1 pp-f dt n1, cc pix vmb vbi av-dc j cc j av cst, np1 crd crd vvg j n2 cc n2, vbz dt n1 cst dt n2 vvz pp-f dt j n1:
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the man is in bondage, under servitude to lusts and pleasures:
the man is in bondage, under servitude to Lustiest and pleasures:
dt n1 vbz p-acp n1, p-acp n1 p-acp n2 cc n2:
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and though a bondman usually desires freedom, yet this bondage hath no such desires, because it is not a painful irksome bondage:
and though a bondman usually Desires freedom, yet this bondage hath not such Desires, Because it is not a painful irksome bondage:
cc cs dt n1 av-j vvz n1, av d n1 vhz xx d n2, c-acp pn31 vbz xx dt j j n1:
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Its like that of a fish that struggles against being pulled out of the water,
Its like that of a Fish that struggles against being pulled out of the water,
pn31|vbz j cst pp-f dt n1 cst vvz p-acp vbg vvn av pp-f dt n1,
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because it is his Element: A bondage whereby the will of man (whatever the School-men say) is like a Roman Prisoner tied by both arms to two of his fellow prisoners;
Because it is his Element: A bondage whereby the will of man (whatever the Schoolmen say) is like a Roman Prisoner tied by both arms to two of his fellow Prisoners;
c-acp pn31 vbz po31 n1: dt n1 c-crq dt n1 pp-f n1 (r-crq dt n2 vvb) vbz av-j dt njp n1 vvn p-acp d n2 p-acp crd pp-f po31 n1 n2;
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so is the will bound by a corrupt Understanding on one hand, and corrupt affections on the other;
so is the will bound by a corrupt Understanding on one hand, and corrupt affections on the other;
av vbz dt n1 vvn p-acp dt j n1 p-acp crd n1, cc j n2 p-acp dt j-jn;
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so that alas how should this man willingly come to Christ? no more then a prisoner in bondage can possibly break from his keepers and come to you.
so that alas how should this man willingly come to christ? no more then a prisoner in bondage can possibly break from his keepers and come to you.
av d uh q-crq vmd d n1 av-j vvn p-acp np1? av-dx dc cs dt n1 p-acp n1 vmb av-j vvi p-acp po31 n2 cc vvb p-acp pn22.
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Fifthly, The heart is filled with Ignorant prejudices against Religion and Grace, which it looks upon as an enemy that comes to strip it of all contentment,
Fifthly, The heart is filled with Ignorant prejudices against Religion and Grace, which it looks upon as an enemy that comes to strip it of all contentment,
ord, dt n1 vbz vvn p-acp j n2 p-acp n1 cc n1, r-crq pn31 vvz p-acp p-acp dt n1 cst vvz pc-acp vvi pn31 pp-f d n1,
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and to bring it into captivity; he thinks of Religion and all the p•rts of it otherwise then indeed it is:
and to bring it into captivity; he thinks of Religion and all the p•rts of it otherwise then indeed it is:
cc pc-acp vvi pn31 p-acp n1; pns31 vvz pp-f n1 cc d dt n2 pp-f pn31 av av av pn31 vbz:
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that it is a morose way, and will take away his delight; or one thing or other he casts in his mind through the foulness of his fancy;
that it is a morose Way, and will take away his delight; or one thing or other he Cast in his mind through the foulness of his fancy;
cst pn31 vbz dt j n1, cc vmb vvi av po31 n1; cc crd n1 cc n-jn pns31 vvz p-acp po31 n1 p-acp dt n1 pp-f po31 n1;
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all the imaginations of the heart being evil, only evil, and that continually, Gen. 6. 5. Lastly, A prepossession or a further possession; all the Imaginations of the heart being evil, only evil, and that continually, Gen. 6. 5. Lastly, A prepossession or a further possession;
d dt n2 pp-f dt n1 vbg j-jn, av-j j-jn, cc cst av-j, np1 crd crd ord, dt n1 cc dt jc n1;
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For corruption is the first inhabitant: Every mans head is first taken up with ignorance and hate of God;For corruption is the First inhabitant: Every men head is First taken up with ignorance and hate of God;
c-acp n1 vbz dt ord n1: d ng1 n1 vbz ord vvn a-acp p-acp n1 cc n1 pp-f np1;
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and as the first man that is possessour of a Castle will keep it against every Invader;
and as the First man that is possessor of a Castle will keep it against every Invader;
cc c-acp dt ord n1 cst vbz n1 pp-f dt n1 vmb vvi pn31 p-acp d n1;
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so man being first engaged in a party by the king of this world, and put into the command of the Castle of his heart,
so man being First engaged in a party by the King of this world, and put into the command of the Castle of his heart,
av n1 vbg ord vvn p-acp dt n1 p-acp dt n1 pp-f d n1, cc vvd p-acp dt n1 pp-f dt n1 pp-f po31 n1,
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when Grace comes, and in the name of God demands a surrendry into the right owners hands, its lookt upon as an invader;
when Grace comes, and in the name of God demands a surrendry into the right owners hands, its looked upon as an invader;
c-crq n1 vvz, cc p-acp dt n1 pp-f np1 vvz dt j p-acp dt j-jn n2 n2, pn31|vbz vvn p-acp p-acp dt n1;
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And therefore he sets himself to keep it out, because he will hold to his party;
And Therefore he sets himself to keep it out, Because he will hold to his party;
cc av pns31 vvz px31 pc-acp vvi pn31 av, c-acp pns31 vmb vvi p-acp po31 n1;
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so that grace cannot get admittance till it bring an ejectionem firmam, to throw out the enemy in possession.
so that grace cannot get admittance till it bring an ejectionem firmam, to throw out the enemy in possession.
av d n1 vmbx vvi n1 c-acp pn31 vvb dt fw-la fw-la, pc-acp vvi av dt n1 p-acp n1.
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For these and such like Reasons, man strives with God, and by the withdrawment of grace, God seems to be out-striven with by man;
For these and such like Reasons, man strives with God, and by the withdrawment of grace, God seems to be out-striven with by man;
p-acp d cc d j n2, n1 vvz p-acp np1, cc p-acp dt n1 pp-f n1, np1 vvz pc-acp vbi j p-acp p-acp n1;
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Oh Jerusalem, wilt thou not be made clean? when will it once be? Jer. 13. ult.O Jerusalem, wilt thou not be made clean? when will it once be? Jer. 13. ult.
uh np1, vm2 pns21 xx vbi vvn j? q-crq vmb pn31 a-acp vbb? np1 crd n1.
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A phrase of speech that testifies there is a long patience in it.
A phrase of speech that Testifies there is a long patience in it.
dt n1 pp-f n1 cst vvz a-acp vbz dt j n1 p-acp pn31.
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The uses of the serious offers of Grace, and the misery of those that resist those offers, are these two.
The uses of the serious offers of Grace, and the misery of those that resist those offers, Are these two.
dt n2 pp-f dt j n2 pp-f n1, cc dt n1 pp-f d d vvb d n2, vbr d crd.
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First in General, England, London, thou hast had a long day of Grace where the Lord hath visited thee by tendring the things that belong unto thy peace, Christ Jesus to be known and received:
First in General, England, London, thou hast had a long day of Grace where the Lord hath visited thee by tendering the things that belong unto thy peace, christ jesus to be known and received:
ord p-acp n1, np1, np1, pns21 vh2 vhn dt j n1 pp-f n1 c-crq dt n1 vhz vvn pno21 p-acp vvg dt n2 cst vvb p-acp po21 n1, np1 np1 pc-acp vbi vvn cc vvn:
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Come forth to this day, this day of grace; for the longer it hath been, the shorter it is;
Come forth to this day, this day of grace; for the longer it hath been, the shorter it is;
vvb av p-acp d n1, d n1 pp-f n1; p-acp dt jc pn31 vhz vbn, dt jc pn31 vbz;
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Examin the success and fruit; Oh England, London, I am loth to speak, though I do not speak it as ominous; In the old World when God said the days of man should be one hundred and twenty years, its not to be understood of mans age, thats but a simple meaning;
Examine the success and fruit; O England, London, I am loath to speak, though I do not speak it as ominous; In the old World when God said the days of man should be one hundred and twenty Years, its not to be understood of men age, thats but a simple meaning;
vvb dt n1 cc n1; uh np1, np1, pns11 vbm j pc-acp vvi, cs pns11 vdb xx vvi pn31 p-acp j; p-acp dt j n1 c-crq np1 vvd dt n2 pp-f n1 vmd vbi crd crd cc crd n2, pn31|vbz xx pc-acp vbi vvn pp-f ng1 n1, d|vbz p-acp dt j n1;
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But the Days of my Patience toward him;
But the Days of my Patience towards him;
cc-acp dt n2 pp-f po11 n1 p-acp pno31;
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how many did the long suffering of God gather (all this while I cannot say,
how many did the long suffering of God gather (all this while I cannot say,
c-crq d vdd dt av-j vvg pp-f np1 vvi (d d cs pns11 vmbx vvi,
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but) out of the stood, out of a world of men!
but) out of the stood, out of a world of men!
cc-acp) av pp-f dt vvn, av pp-f dt n1 pp-f n2!
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the Apostle Peter observes that which I observe to you, In 1 Pet. 3. 20. there were but few, that is,
the Apostle Peter observes that which I observe to you, In 1 Pet. 3. 20. there were but few, that is,
dt n1 np1 vvz cst r-crq pns11 vvb p-acp pn22, p-acp crd np1 crd crd a-acp vbdr p-acp d, cst vbz,
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but eight persons saved from water in this long day of grace dispenst to a world of men.but eight Persons saved from water in this long day of grace dispensed to a world of men.
cc-acp crd n2 vvn p-acp n1 p-acp d j n1 pp-f n1 vvn p-acp dt n1 pp-f n2.
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therefore Gather your selves together (not in Congregations and companies) but your thoughts together, oh nation, not desired,
Therefore Gather your selves together (not in Congregations and companies) but your thoughts together, o Nation, not desired,
av vvb po22 n2 av (xx p-acp n2 cc n2) cc-acp po22 n2 av, uh n1, xx vvn,
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lest the decree bring forth, (for the thing may be decreed) and ye be as chaff that passes on a day, Zephan. 2. 1, 2. for without all question when the winnowing day comes for England, there will be many thousands found like chaffe that passes before the wind in a winnowing day;lest the Decree bring forth, (for the thing may be decreed) and you be as chaff that passes on a day, Zephaniah. 2. 1, 2. for without all question when the winnowing day comes for England, there will be many thousands found like chaff that passes before the wind in a winnowing day;
cs dt n1 vvb av, (c-acp dt n1 vmb vbi vvn) cc pn22 vbb p-acp n1 cst vvz p-acp dt n1, np1. crd crd, crd p-acp p-acp d n1 c-crq dt j-vvg n1 vvz p-acp np1, a-acp vmb vbi d crd vvn j n1 cst vvz p-acp dt n1 p-acp dt vvg n1;
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and though you may think with your selves, that the sun of the Gospel yet shineth bright: yet remember so did the sun shine bright on Sodom the morning that the fire came on it;
and though you may think with your selves, that the sun of the Gospel yet shines bright: yet Remember so did the sun shine bright on Sodom the morning that the fire Come on it;
cc cs pn22 vmb vvi p-acp po22 n2, cst dt n1 pp-f dt n1 av vvz j: av vvb av vdd dt n1 vvb j p-acp np1 dt n1 cst dt n1 vvd p-acp pn31;
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the sun shines bright many times when its very near setting; Oh Lament the sins of England: we very well know (and its an observation well made) that Josiah one of the last, was one of the best Kings that ever sate upon the throne of Judah, for whom was great lamentation, that made an admirable reformation, the sun shines bright many times when its very near setting; O Lament the Sins of England: we very well know (and its an observation well made) that Josiah one of the last, was one of the best Kings that ever sat upon the throne of Judah, for whom was great lamentation, that made an admirable Reformation,
dt n1 vvz j d n2 c-crq po31 av av-j vvg; uh vvb dt n2 pp-f np1: pns12 av av vvb (cc pn31|vbz dt n1 av vvn) cst np1 crd pp-f dt ord, vbds pi pp-f dt av-js n2 cst av vvd p-acp dt n1 pp-f np1, p-acp ro-crq vbds j n1, cst vvd dt j n1,
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and entred into the Covenant with the Lord; a reformation, a none-such; there comes in a bitter Pill after this;
and entered into the Covenant with the Lord; a Reformation, a nonesuch; there comes in a bitter Pill After this;
cc vvd p-acp dt n1 p-acp dt n1; dt n1, dt j; a-acp vvz p-acp dt j n1 p-acp d;
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Notwithstanding the Lord turned not away from the fierceness of his anger, because of all the Provocations of Manasseth, 2 Kings 23. 26. There were the sins of his Ancestors. In Deuteronomy you have to deal with a Jealous God: and in 1 Joh. 2. 18. if men understood the word when they read it.
Notwithstanding the Lord turned not away from the fierceness of his anger, Because of all the Provocations of Manasseh, 2 Kings 23. 26. There were the Sins of his Ancestors. In Deuteronomy you have to deal with a Jealous God: and in 1 John 2. 18. if men understood the word when they read it.
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John gave a true Character of the last times of the Jewish nation: thats the true meaning of it:John gave a true Character of the last times of the Jewish Nation: thats the true meaning of it:
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and you make use of that Scripture, because you apply it to the Last day; there are many Antichrists by which you may know it is the last time:
and you make use of that Scripture, Because you apply it to the Last day; there Are many Antichrists by which you may know it is the last time:
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Let us Consider it as a Character that sits too close on us: one preaches himself Christ: another takes away his Deity.
Let us Consider it as a Character that sits too close on us: one Preaches himself christ: Another Takes away his Deity.
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Christ sets a character of the last times on Jerusalem: This long you are to continue, and then your day of grace is gone;
christ sets a character of the last times on Jerusalem: This long you Are to continue, and then your day of grace is gone;
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do you fear least your day of grace be swallowed up by those multitudes of heretical teachers that swarm among you.
do you Fear lest your day of grace be swallowed up by those Multitudes of heretical Teachers that swarm among you.
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Its true (as the saying is) Now a man may be as holy in England as he will, without fear of persecution;
Its true (as the saying is) Now a man may be as holy in England as he will, without Fear of persecution;
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for holiness sake (that the meaning) and truly I may well say (for it must be ballanced;) a man may be as negligent as he will, as wild in his opinions, without fear of giving an account or coercion;
for holiness sake (that the meaning) and truly I may well say (for it must be balanced;) a man may be as negligent as he will, as wild in his opinions, without Fear of giving an account or coercion;
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and were it not for the goodness of servants (and I beseech you in your places abuse not the common liberty you might take) a master could be no master of his house,
and were it not for the Goodness of Servants (and I beseech you in your places abuse not the Common liberty you might take) a master could be no master of his house,
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nor could not undertake Joshua his undertaking: I and my house will serve the Lord; nor keep his sheep out of Rotting pastures:
nor could not undertake joshua his undertaking: I and my house will serve the Lord; nor keep his sheep out of Rotting pastures:
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except the conscience, the heart be principled in orthodoxal and Godly ways of truth.
except the conscience, the heart be principled in orthodoxal and Godly ways of truth.
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You read in the New Testament that the masters influence on his house in matters of Religion was great;
You read in the New Testament that the Masters influence on his house in matters of Religion was great;
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such a one baptized, and all his house: what consequence in that!
such a one baptised, and all his house: what consequence in that!
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why that by example, instruction or power, one way or other, did work them to come to the same bonds of Religion with themselves:
why that by Exampl, instruction or power, one Way or other, did work them to come to the same bonds of Religion with themselves:
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The Lord grant that you may see the day grace, that in it, those that have power may exhort the people under their roofs to day,
The Lord grant that you may see the day grace, that in it, those that have power may exhort the people under their roofs to day,
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while Its called to day, least they be hardened through the deceitfulness of sin.
while Its called to day, lest they be hardened through the deceitfulness of since.
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For particulars, mark how Lovingly the scripture speaks to men that have the word and day of grace. I shall name some places;
For particulars, mark how Lovingly the scripture speaks to men that have the word and day of grace. I shall name Some places;
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and by the way this point is mightily tended to in the epistle to the Hebrews, which was written purposely to stir up the Jews that were running into by-wayes, to hold fast the profession of the Gospel;
and by the Way this point is mightily tended to in the epistle to the Hebrews, which was written purposely to stir up the jews that were running into byways, to hold fast the profession of the Gospel;
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the first place is that Heb. 2. 3. wherefore having heard this doctrine, we ought to give the more diligent heed least at any time we let them slip:
the First place is that Hebrew 2. 3. Wherefore having herd this Doctrine, we ought to give the more diligent heed lest At any time we let them slip:
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(like Riddle dishes that hold not water put into them) for if the law had punishments for sin,
(like Riddle Dishes that hold not water put into them) for if the law had punishments for since,
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how shall we escape, if we, &c. meaning This is the last pull you have for the salvation of your souls, the last draw that ever you shall make:how shall we escape, if we, etc. meaning This is the last pull you have for the salvation of your Souls, the last draw that ever you shall make:
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for your souls are damned by the law, but yet you may live: this is the last lot that falls;
for your Souls Are damned by the law, but yet you may live: this is the last lot that falls;
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if you neglect Salvation, so great salvation, (there lies the sting of the words) how shall we escape! St Mark lays down the tenour of the Gospel, he that believes not, shall be damned: which is as peremptory speech as a man finds ordinarily in the law, and more peremptory:
if you neglect Salvation, so great salvation, (there lies the sting of the words) how shall we escape! Saint Mark lays down the tenor of the Gospel, he that believes not, shall be damned: which is as peremptory speech as a man finds ordinarily in the law, and more peremptory:
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and John Baptiss (which is a place also mistaken) speaking of the Jewish state in Matth. 3. 10. tells them,
and John Baptiss (which is a place also mistaken) speaking of the Jewish state in Matthew 3. 10. tells them,
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Now your Saviour is come to preach the Gospel, look to it, your time is at an end, your destruction is nigh:
Now your Saviour is come to preach the Gospel, look to it, your time is At an end, your destruction is High:
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after the Gospel is come, and refused, Now the Ax is laid to the root of the tree, Cut it down:
After the Gospel is come, and refused, Now the Ax is laid to the root of the tree, cut it down:
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And consider that place, Heb. 4. 1. let us fear least having a promise made us of entring into rest, any of you should seem to come short of it:
And Consider that place, Hebrew 4. 1. let us Fear least having a promise made us of entering into rest, any of you should seem to come short of it:
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a place full of sweet meditation:
a place full of sweet meditation:
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as the Jews when they went out of Aegypt, went on a promise of a rest in Canaan, and yet came short of it:
as the jews when they went out of Egypt, went on a promise of a rest in Canaan, and yet Come short of it:
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so may we fear, &c. me thinks the heart of men should be pierc't with these Scriptures.
so may we Fear, etc. me thinks the heart of men should be pierced with these Scriptures.
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And Heb. 12. 14, 15. looking diligently least any man fail of the Grace of God, when preached to him, he neglects it, refuses it, makes light of it, as he did who was invited to the marriage of the Kings son:
And Hebrew 12. 14, 15. looking diligently lest any man fail of the Grace of God, when preached to him, he neglects it, refuses it, makes Light of it, as he did who was invited to the marriage of the Kings son:
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And in Heb. 3. 12. take heed (oh take heed) least there be in axy of you an evil heart of unbelief to depart from the living God:
And in Hebrew 3. 12. take heed (o take heed) least there be in axy of you an evil heart of unbelief to depart from the living God:
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that your unbelief do not carry you away to continue in this resistance of the Grace of God: Let not the day of grace be a day of provocation: But exhort one another daily,
that your unbelief do not carry you away to continue in this resistance of the Grace of God: Let not the day of grace be a day of provocation: But exhort one Another daily,
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while it is called to day.
while it is called to day.
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There are two Motives whereby I would move this point unto you, and then dismiss it;
There Are two Motives whereby I would move this point unto you, and then dismiss it;
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for still there will be backwardness: Oh that our Lord Jesus would work a miracle on the dry land!
for still there will be backwardness: O that our Lord jesus would work a miracle on the dry land!
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First, Thy particular day of grace wherein it is offered to thee, may not be so long as the day of the nation,
First, Thy particular day of grace wherein it is offered to thee, may not be so long as the day of the Nation,
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nor so long always as the day of your lives: Understand me right:nor so long always as the day of your lives: Understand me right:
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It may be, but is not necessarily so ▪ Its true, he that, is joyned to the living, of him there is hope;
It may be, but is not necessarily so ▪ Its true, he that, is joined to the living, of him there is hope;
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we that know not Gods dispensations, may hope the Best: and its probable that where God continues his Gospel, there is something yet to do;
we that know not God's dispensations, may hope the Best: and its probable that where God continues his Gospel, there is something yet to do;
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there all are not come in while he sends his servant to Bid his guests: yet your hearts may be hardened through unbelief,
there all Are not come in while he sends his servant to Bid his guests: yet your hearts may be hardened through unbelief,
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and thy eyes may be sealed;
and thy eyes may be sealed;
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And though men may hope till the eleventh hour, yet thou maist be under the irreversible oath of God:
And though men may hope till the eleventh hour, yet thou Mayest be under the irreversible oath of God:
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and though he may send his servants to invite others, yet those that were invited and did not come, he will invite them no more, Matth. 22. this many times comes to pass.
and though he may send his Servants to invite Others, yet those that were invited and did not come, he will invite them no more, Matthew 22. this many times comes to pass.
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To make a general rule is hard, and I will not venture on that; but this I say, it may be sun-rise with others, when sun-set with thee:
To make a general Rule is hard, and I will not venture on that; but this I say, it may be sunrise with Others, when sunset with thee:
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and therefore I pray embrace the day of your visitation, least it prove not so long as you expect.
and Therefore I pray embrace the day of your Visitation, lest it prove not so long as you expect.
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Secondly, When thou wouldest, after this day of grace is past, thou shalt not; God will laugh at your calamity;
Secondly, When thou Wouldst, After this day of grace is past, thou shalt not; God will laugh At your calamity;
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they shall cry, and I will not hear them, Prov. 1. 26. when Esau would have inherited the Blessing, he did it not, Heb. 12. when the master hath shut the door,they shall cry, and I will not hear them, Curae 1. 26. when Esau would have inherited the Blessing, he did it not, Hebrew 12. when the master hath shut the door,
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if thou knock, it is in vain; No man can come to me except drawn: what do you think these things to be only skar-crows!
if thou knock, it is in vain; No man can come to me except drawn: what do you think these things to be only skar-crows!
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they will be found one day to have some meaning in them; therefore take the wind while it blows; say, Lord, I bless thee;
they will be found one day to have Some meaning in them; Therefore take the wind while it blows; say, Lord, I bless thee;
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yet I feel sense and have thirst; hear thee knock; yet I have taste and appetite:
yet I feel sense and have thirst; hear thee knock; yet I have taste and appetite:
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Oh let not these sparks die in me;
O let not these sparks die in me;
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let me take thy offer before thou past in thy hand and hold it out no more; let me take thy offer before thou past in thy hand and hold it out no more;
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Its true while there remains these knockings, God is not gone from the door;
Its true while there remains these knockings, God is not gone from the door;
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But alas its a very sad thing to think that men should conceive they have power to come and take the offer when they please. Why may some say,
But alas its a very sad thing to think that men should conceive they have power to come and take the offer when they please. Why may Some say,
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Object. Will not God be found always when man seeks? Answ. Yes verily:Object. Will not God be found always when man seeks? Answer Yes verily:
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for so Hezekiah speaking to as lost a people as could be, 2 Chron. 30. 9. God is gracieus and ••rciful,
for so Hezekiah speaking to as lost a people as could be, 2 Chronicles 30. 9. God is gracieus and ••rciful,
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and will not turn his face from you, if you return to him.
and will not turn his face from you, if you return to him.
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But qui dat poenitenti veniam, non dat peccanti poenitentiam, he that gives pardon to the penitent when he doth repent, he doth not always give repentance to the sinner:But qui that poenitenti veniam, non that Sinning poenitentiam, he that gives pardon to the penitent when he does Repent, he does not always give Repentance to the sinner:
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(7) part (DIV1)
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And there (if you well observe it) lies the knot, Heb. 6. 4. Its impossible (saith he) to renew such a man again by repentance:
And there (if you well observe it) lies the knot, Hebrew 6. 4. Its impossible (Says he) to renew such a man again by Repentance:
cc a-acp (cs pn22 av vvi pn31) vvz dt n1, np1 crd crd pn31|vbz j (vvz pns31) pc-acp vvi d dt n1 av p-acp n1:
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he speaks nothings of pardon that will follow, but speaks to the grace of repentance: and have you power in your own hands? Its impossible to renew them again;
he speaks nothings of pardon that will follow, but speaks to the grace of Repentance: and have you power in your own hands? Its impossible to renew them again;
pns31 vvz pi2x pp-f vvb cst vmb vvi, cc-acp vvz p-acp dt n1 pp-f n1: cc vhb pn22 n1 p-acp po22 d n2? po31 j pc-acp vvi pno32 av;
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such men may knock at the door, may seek the Blessing, may cry in calamity,
such men may knock At the door, may seek the Blessing, may cry in calamity,
d n2 vmb vvi p-acp dt n1, vmb vvi dt n1, vmb vvi p-acp n1,
(7) part (DIV1)
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for every man may desire to be out of hell, and to be happy, when alas he hath not so much grace as sinc••ly to desire Grace;
for every man may desire to be out of hell, and to be happy, when alas he hath not so much grace as sinc••ly to desire Grace;
p-acp d n1 vmb vvi pc-acp vbi av pp-f n1, cc pc-acp vbi j, c-crq uh pns31 vhz xx av av-d n1 c-acp av-j pc-acp vvi n1;
(7) part (DIV1)
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But then may some say to me; Object. Help us to some means to retrive the day of grace!
But then may Some say to me; Object. Help us to Some means to retrieve the day of grace!
cc-acp av vmb d vvi p-acp pno11; n1. vvb pno12 p-acp d n2 pc-acp vvi dt n1 pp-f n1!
(7) part (DIV1)
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I have lost it, I have outstood my time: the day of grace is shut against me.
I have lost it, I have outstood my time: the day of grace is shut against me.
pns11 vhb vvn pn31, pns11 vhb vvn po11 n1: dt n1 pp-f n1 vbz vvn p-acp pno11.
(7) part (DIV1)
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Answ. There are means for a man that hath some spiritual life in him, that is fallen into desertion, to recal the spirit and blow up the motions:Answer There Are means for a man that hath Some spiritual life in him, that is fallen into desertion, to Recall the Spirit and blow up the motions:
np1 pc-acp vbr n2 p-acp dt n1 cst vhz d j n1 p-acp pno31, cst vbz vvn p-acp n1, pc-acp vvi dt n1 cc vvi a-acp dt n2:
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to recover him as it were out of a swound to life again;
to recover him as it were out of a swoon to life again;
pc-acp vvi pno31 c-acp pn31 vbdr av pp-f dt n1 p-acp n1 av;
(7) part (DIV1)
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for rubbing of a man that hath life in him, wil recall life to the outward parts;
for rubbing of a man that hath life in him, will Recall life to the outward parts;
c-acp vvg pp-f dt n1 cst vhz n1 p-acp pno31, vmb vvi n1 p-acp dt j n2;
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But if you rub a dead man all day long, you find no life;
But if you rub a dead man all day long, you find no life;
cc-acp cs pn22 vvb dt j n1 d n1 av-j, pn22 vvb dx n1;
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a poor dejected soul that hath some sparks of grace in him, may have life blown out of the embers;
a poor dejected soul that hath Some sparks of grace in him, may have life blown out of the embers;
dt j j-vvn n1 cst vhz d n2 pp-f n1 p-acp pno31, vmb vhi n1 vvn av pp-f dt n2;
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but if it be dead at heart, quite gone and extinct; thats another case.
but if it be dead At heart, quite gone and extinct; thats Another case.
cc-acp cs pn31 vbb j p-acp n1, av vvn cc j; d|vbz j-jn n1.
(7) part (DIV1)
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If a man have through the natural resistency of his heart stood against Grace forty years together, for they have grieved me (saith God) Forty years, yet notwithstanding there may be possibility of the conversion and life of this man.
If a man have through the natural resistency of his heart stood against Grace forty Years together, for they have grieved me (Says God) Forty Years, yet notwithstanding there may be possibility of the conversion and life of this man.
cs dt n1 vhb p-acp dt j n1 pp-f po31 n1 vvd p-acp n1 crd n2 av, c-acp pns32 vhb vvn pno11 (vvz np1) crd n2, av c-acp pc-acp vmb vbi n1 pp-f dt n1 cc n1 pp-f d n1.
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else Gods Elect should not be saved, who frequently ▪ resist;
Else God's Elect should not be saved, who frequently ▪ resist;
av npg1 n1 vmd xx vbi vvn, r-crq av-j ▪ vvi;
(7) part (DIV1)
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which is but a resistance natural, thats made by the obdurate hardness of their own hearts;
which is but a resistance natural, thats made by the obdurate hardness of their own hearts;
r-crq vbz p-acp dt n1 j, d|vbz vvn p-acp dt j n1 pp-f po32 d n2;
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and they are not under the seal of the Irreversible oath of God;
and they Are not under the seal of the Irreversible oath of God;
cc pns32 vbr xx p-acp dt n1 pp-f dt j n1 pp-f np1;
(7) part (DIV1)
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But after that the oath of God is gone out against a man, and the deadly seal is stamped on a soul, that hath so often,
But After that the oath of God is gone out against a man, and the deadly seal is stamped on a soul, that hath so often,
cc-acp c-acp cst dt n1 pp-f np1 vbz vvn av p-acp dt n1, cc dt j n1 vbz vvn p-acp dt n1, cst vhz av av,
(7) part (DIV1)
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and so long, and with such provocations resisted the arm, the wo•k and offer of grace;
and so long, and with such provocations resisted the arm, the wo•k and offer of grace;
cc av av-j, cc p-acp d n2 vvd dt n1, dt n1 cc n1 pp-f n1;
(7) part (DIV1)
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to prescribe means to help up such a man again, is to pres••be Physick for a dead man,
to prescribe means to help up such a man again, is to pres••be Physic for a dead man,
pc-acp vvi n2 pc-acp vvi a-acp d dt n1 av, vbz pc-acp vvi n1 p-acp dt j n1,
(7) part (DIV1)
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or to call back the day after sun-set wihch I cannot do:
or to call back the day After sunset wihch I cannot do:
cc pc-acp vvi av dt n1 p-acp j n1 pns11 vmbx vdi:
(7) part (DIV1)
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and they say (how properly they speak I will not inquire) that Christ himself did not die for the sin of final Impenitency,
and they say (how properly they speak I will not inquire) that christ himself did not die for the since of final Impenitency,
cc pns32 vvb (c-crq av-j pns32 vvb pns11 vmb xx vvi) cst np1 px31 vdd xx vvi p-acp dt n1 pp-f j n1,
(7) part (DIV1)
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for that sounds like a contradiction. And therefore Beloved in the Lord, carry but this from this sermon;
for that sounds like a contradiction. And Therefore beloved in the Lord, carry but this from this sermon;
c-acp cst vvz av-j dt n1. cc av vvn p-acp dt n1, vvb p-acp d p-acp d n1;
(7) part (DIV1)
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a preventive fear and trembling thats a preservative from the danger; from which there appears to me no restorative.
a preventive Fear and trembling thats a preservative from the danger; from which there appears to me no restorative.
dt j n1 cc j-vvg d|vbz dt n1 p-acp dt n1; p-acp r-crq a-acp vvz p-acp pno11 dx n1.
(7) part (DIV1)
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If you look for restoratives after God hath sealed up the eyes for grieving of his patience, it is in vain;
If you look for restoratives After God hath sealed up the eyes for grieving of his patience, it is in vain;
cs pn22 vvb p-acp n2 p-acp np1 vhz vvn a-acp dt n2 p-acp vvg pp-f po31 n1, pn31 vbz p-acp j;
(7) part (DIV1)
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But if you will have a preventive or preservative from the danger, why then to day, while it is called to day, come in,
But if you will have a preventive or preservative from the danger, why then to day, while it is called to day, come in,
cc-acp cs pn22 vmb vhi dt j cc n1 p-acp dt n1, uh-crq av p-acp n1, cs pn31 vbz vvn p-acp n1, vvb p-acp,
(7) part (DIV1)
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lest you be hardened through the deceitfulness of sin; and so I have handled the three things Premised.
lest you be hardened through the deceitfulness of since; and so I have handled the three things Premised.
cs pn22 vbb vvn p-acp dt n1 pp-f n1; cc av pns11 vhb vvn dt crd n2 vvn.
(7) part (DIV1)
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BEing desirous to raise the thoughts of man concerning Gods free grace as high as may be;
BEing desirous to raise the thoughts of man Concerning God's free grace as high as may be;
vbg j pc-acp vvi dt n2 pp-f n1 vvg n2 j n1 p-acp j c-acp vmb vbi;
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and to lay his thoughts concerning himself as low;
and to lay his thoughts Concerning himself as low;
cc pc-acp vvi po31 n2 vvg px31 c-acp j;
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I will therefore proceed one step further upon these words No man can; And that shall be for the inquiry,
I will Therefore proceed one step further upon these words No man can; And that shall be for the inquiry,
pns11 vmb av vvi crd n1 av-jc p-acp d n2 dx n1 vmb; cc cst vmb vbi p-acp dt n1,
(7) part (DIV1)
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Whether the Elect of God, whom he hath appointed and purposed to bring to Salvation, be naturally of the same disposition,
Whither the Elect of God, whom he hath appointed and purposed to bring to Salvation, be naturally of the same disposition,
cs dt n1 pp-f np1, ro-crq pns31 vhz vvn cc vvd pc-acp vvi p-acp n1, vbb av-j pp-f dt d n1,
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and have in them the same spirit of opposition to grace offered as others have?
and have in them the same Spirit of opposition to grace offered as Others have?
cc vhb p-acp pno32 dt d n1 pp-f n1 p-acp n1 vvd p-acp n2-jn vhb?
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In handling of which I shall briefly lay down five Propositions, as that which shall make an end of this point.
In handling of which I shall briefly lay down five Propositions, as that which shall make an end of this point.
p-acp vvg pp-f r-crq pns11 vmb av-j vvi a-acp crd n2, c-acp d r-crq vmb vvi dt n1 pp-f d n1.
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First, The motions, incitements, the knockings at the door, afforded by God in the ministry of the word, are neglected and resisted for the present by the elect of God as well as others: (I mean the elect in their present natural estate:
First, The motions, incitements, the knockings At the door, afforded by God in the Ministry of the word, Are neglected and resisted for the present by the elect of God as well as Others: (I mean the elect in their present natural estate:
ord, dt n2, n2, dt vvg|vbz p-acp dt n1, vvn p-acp np1 p-acp dt n1 pp-f dt n1, vbr vvn cc vvn p-acp dt j p-acp dt j-vvn pp-f np1 c-acp av c-acp n2-jn: (pns11 vvb dt j-vvn p-acp po32 j j n1:
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for their hearts are as hard and stony;
for their hearts Are as hard and stony;
c-acp po32 n2 vbr a-acp j cc j;
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even digd out of the same quarry as any others:) And God we know doth not chuse any because they were,
even dug out of the same quarry as any Others:) And God we know does not choose any Because they were,
av vvd av pp-f dt d n1 c-acp d n2-jn:) cc np1 pns12 vvb vdz xx vvi d c-acp pns32 vbdr,
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but that they might or should be holy, In Ephes. 1. 4. which shews that holiness is not the cause but the fruit of Gods election.
but that they might or should be holy, In Ephesians 1. 4. which shows that holiness is not the cause but the fruit of God's election.
cc-acp cst pns32 vmd cc vmd vbi j, p-acp np1 crd crd r-crq vvz d n1 vbz xx dt n1 p-acp dt n1 pp-f npg1 n1.
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Neither doth the purpose of God though it be for everlasting salvation, while it is in his own breast, make any change in the Elect,
Neither does the purpose of God though it be for everlasting salvation, while it is in his own breast, make any change in the Elect,
av-d vdz dt n1 pp-f np1 cs pn31 vbb p-acp j n1, cs pn31 vbz p-acp po31 d n1, vvb d n1 p-acp dt n1,
(7) part (DIV1)
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as saith the rule of School, Praedestinatio nihil ponit in Praedestinato, Gods ordaining for life makes no alteration for present in those that are ordained,
as Says the Rule of School, Praedestinatio nihil Ponit in Praedestinato, God's ordaining for life makes no alteration for present in those that Are ordained,
c-acp vvz dt n1 pp-f n1, fw-la fw-la fw-la p-acp fw-la, n2 vvg p-acp n1 vvz dx n1 p-acp j p-acp d cst vbr vvn,
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until it come to calling according to purpose:
until it come to calling according to purpose:
c-acp pn31 vvb p-acp vvg vvg p-acp n1:
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as notwithstanding our Saviours purpose to raise Lazarus unto life, yet Lazarus for the present lay as dead as other men not raised,
as notwithstanding our Saviors purpose to raise Lazarus unto life, yet Lazarus for the present lay as dead as other men not raised,
c-acp p-acp po12 ng1 n1 pc-acp vvi np1 p-acp n1, av np1 p-acp dt j vvd p-acp j c-acp j-jn n2 xx vvn,
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untill the time, and that power that quickned him, was put forth:
until the time, and that power that quickened him, was put forth:
c-acp dt n1, cc d n1 cst vvd pno31, vbds vvn av:
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Israel in Aegypt was never more free, notwithstanding Gods purpose of an afterwards deliverance which he did intend unto them, till Moses the deliverer came:Israel in Egypt was never more free, notwithstanding God's purpose of an afterwards deliverance which he did intend unto them, till Moses the deliverer Come:
np1 p-acp np1 vbds av-x av-dc j, c-acp ng1 n1 pp-f dt av n1 r-crq pns31 vdd vvi p-acp pno32, c-acp np1 dt n1 vvd:
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Paul while he was an elect vessel not called, was never the more holy for that,Paul while he was an elect vessel not called, was never the more holy for that,
np1 cs pns31 vbds dt j-vvn n1 xx vvn, vbds av-x dt av-dc j p-acp d,
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untill the time of his conversion came. For Election is unto the means as well as to the end;
until the time of his conversion Come. For Election is unto the means as well as to the end;
c-acp dt n1 pp-f po31 n1 vvd. p-acp n1 vbz p-acp dt n2 c-acp av c-acp p-acp dt n1;
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which it could not be if holiness should precede: For though there be a holiness before the End, in regard of execution:
which it could not be if holiness should precede: For though there be a holiness before the End, in regard of execution:
q-crq pn31 vmd xx vbi cs n1 vmd vvi: c-acp cs pc-acp vbi dt n1 p-acp dt vvb, p-acp n1 pp-f n1:
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you have your fruit unto holiness, and the end Eternal life, Rom. 6. 22. yet there is no such thing before purpose and decree;you have your fruit unto holiness, and the end Eternal life, Rom. 6. 22. yet there is no such thing before purpose and Decree;
pn22 vhb po22 n1 p-acp n1, cc dt n1 j n1, np1 crd crd av pc-acp vbz dx d n1 p-acp n1 cc n1;
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Elect through the sanctification of the spirit unto obedience, 1 Pet. 1. 2. And therefore the Scripture constantly gives the natural character of the Elect of God, the same as non-elect:Elect through the sanctification of the Spirit unto Obedience, 1 Pet. 1. 2. And Therefore the Scripture constantly gives the natural character of the Elect of God, the same as non-elect:
j p-acp dt n1 pp-f dt n1 p-acp n1, vvn np1 crd crd cc av dt n1 av-j vvz dt j n1 pp-f dt n1 pp-f np1, dt d p-acp j:
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there is a double Character given of them: a personal, and a natural: the personal Character is many times worse then that of others:
there is a double Character given of them: a personal, and a natural: the personal Character is many times Worse then that of Others:
pc-acp vbz dt j-jn n1 vvn pp-f pno32: dt j, cc dt j: dt j n1 vbz d n2 av-jc cs d pp-f n2-jn:
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they confess that I was a Persecutor, a Blaspheamer, chief of sinners, 1 Tim. 1 13, 14. In their natural character they are described as of the same temper, lump and mould with other men.
they confess that I was a Persecutor, a Blasphemer, chief of Sinners, 1 Tim. 1 13, 14. In their natural character they Are described as of the same temper, lump and mould with other men.
pns32 vvb d pns11 vbds dt n1, dt n1, j-jn pp-f n2, vvn np1 crd crd, crd p-acp po32 j n1 pns32 vbr vvn a-acp pp-f dt d n1, n1 cc n1 p-acp j-jn n2.
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Among whom we also had our conversation in times past, and were by nature Children of wrath as well as others, Ephes. 2. 3. And we our selves were also sometimes foolish, disobedient, serving divers lusts and pleasures, Tit. 3. 3. For otherwise these three things would follow thereupon.Among whom we also had our Conversation in times past, and were by nature Children of wrath as well as Others, Ephesians 2. 3. And we our selves were also sometime foolish, disobedient, serving diverse Lustiest and pleasures, Tit. 3. 3. For otherwise these three things would follow thereupon.
p-acp ro-crq pns12 av vhd po12 n1 p-acp n2 j, cc vbdr p-acp n1 n2 pp-f n1 c-acp av c-acp n2-jn, np1 crd crd cc pns12 po12 n2 vbdr av av j, j, vvg j n2 cc n2, np1 crd crd p-acp av d crd n2 vmd vvi av.
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First, The mystery of comparative Election, why Jacob and not Esau, would cease: for the reason being open and known, voideth the mysterie.
First, The mystery of comparative Election, why Jacob and not Esau, would cease: for the reason being open and known, voideth the mystery.
ord, dt n1 pp-f j n1, q-crq np1 cc xx np1, vmd vvi: c-acp dt n1 vbg j cc vvn, vvz dt n1.
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Secondly, The distinction and difference of one man from another would be of man himself.Secondly, The distinction and difference of one man from Another would be of man himself.
ord, dt n1 cc n1 pp-f crd n1 p-acp n-jn vmd vbi pp-f n1 px31.
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Thirdly, The production of Grace would not be de novo, by Creation. You are his workmanship Created in Christ Jesus;
Thirdly, The production of Grace would not be de novo, by Creation. You Are his workmanship Created in christ jesus;
ord, dt n1 pp-f n1 vmd xx vbi fw-la fw-la, p-acp n1. pn22 vbr po31 n1 vvn p-acp np1 np1;
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but would rather be as the Bellows that begers fire where there were sparks before, then the putting in new sire where there was none before.
but would rather be as the Bellows that begers fire where there were sparks before, then the putting in new sire where there was none before.
cc-acp vmd av-c vbi p-acp dt n2 cst n2 vvb c-crq pc-acp vbdr n2 a-acp, cs dt vvg p-acp j n1 c-crq pc-acp vbds pix p-acp.
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Secondly, The deserters of grace by them received, and the resisters of Grace by God offered, are Justly deserted by God,
Secondly, The deserters of grace by them received, and the resisters of Grace by God offered, Are Justly deserted by God,
ord, dt n2 pp-f n1 p-acp pno32 vvd, cc dt n2 pp-f n1 p-acp np1 vvd, vbr av-j vvn p-acp np1,
(7) part (DIV1)
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and the offers in time taken from them; and the offers in time taken from them;
cc dt n2 p-acp n1 vvn p-acp pno32;
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The deserters of Grace received, I mean that which they call common grace, are such as either do put out the sparks,
The deserters of Grace received, I mean that which they call Common grace, Are such as either do put out the sparks,
dt n2 pp-f n1 vvn, pns11 vvb cst r-crq pns32 vvb j n1, vbr d c-acp d vdb vvi av dt n2,
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or let them dye and go out; Such as the Foolish Virgins whose lamps went out;
or let them die and go out; Such as the Foolish Virgins whose lamps went out;
cc vvb pno32 vvi cc vvi av; d c-acp dt j n2 rg-crq n2 vvd av;
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or as the two Grounds, the stony, and thornie, whose green blade was blasted or choaked; or as the two Grounds, the stony, and thorny, whose green blade was blasted or choked;
cc p-acp dt crd n2, dt j, cc j, rg-crq j-jn n1 vbds vvn cc vvn;
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And such we have many amongst us, that for a time and season do put forth blossoms;
And such we have many among us, that for a time and season do put forth blossoms;
cc d pns12 vhb d p-acp pno12, cst p-acp dt n1 cc n1 vdb vvi av n2;
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they have Enlightnings, Convictions, and do pretend great affections;
they have Enlightenings, Convictions, and do pretend great affections;
pns32 vhb n2, n2, cc vdb vvi j n2;
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some sence of sin at some time, especially some desires of Deliverance, and are like flowers in a waterpot, that will keep fresh and maintain a greeness for a time;
Some sense of since At Some time, especially Some Desires of Deliverance, and Are like flowers in a waterpot, that will keep fresh and maintain a greenness for a time;
d n1 pp-f n1 p-acp d n1, av-j d n2 pp-f n1, cc vbr j n2 p-acp dt n1, cst vmb vvi j cc vvi dt n1 p-acp dt n1;
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but as the Scripture saith, they have no root and so they wither and are extinguished. Object.
but as the Scripture Says, they have no root and so they wither and Are extinguished. Object.
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But you will ask me, What order or tendency have these workings, unto regeneration.But you will ask me, What order or tendency have these workings, unto regeneration.
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Answ. These are common to the Elect, and non-Elect, and they are Precedaneous and Previous works of grace towards regeneration, being initial things that by the management of God do come to some effect in Gods elect,Answer These Are Common to the Elect, and non-Elect, and they Are Precedaneous and Previous works of grace towards regeneration, being initial things that by the management of God do come to Some Effect in God's elect,
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but yet in themselves are such as may be suffocated and choaked; for God doth not usually convert any of his people by way of sudden Ethusiasms,
but yet in themselves Are such as may be suffocated and choked; for God does not usually convert any of his people by Way of sudden Ethusiasms,
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as if one should think of life put into a stone or stock, as if in an instant a stone should change into a man, a heart of stone immediately change to a heart of flesh;
as if one should think of life put into a stone or stock, as if in an instant a stone should change into a man, a heart of stone immediately change to a heart of Flesh;
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But God moulds & prepares the heart by the ministry of the word and excitations of the spirit,
But God moulds & prepares the heart by the Ministry of the word and excitations of the Spirit,
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as it is said of Peters hearers in Acts 2. 37. they were pricked in their hearts,
as it is said of Peter's hearers in Acts 2. 37. they were pricked in their hearts,
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and made to enquire what they should do to be saved. and made to inquire what they should do to be saved.
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For as it is in natural Generation, there are many previous dispositions that go before the induction of the forme, which gives it the specifical Being;
For as it is in natural Generation, there Are many previous dispositions that go before the induction of the Form, which gives it the specifical Being;
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so are men brought to a spiritual nativity unto regeneration, not by a sudden strait:
so Are men brought to a spiritual Nativity unto regeneration, not by a sudden strait:
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God doth work by these previous workings, and in the way of his administrations he doth impart certain Initials or beginings of grace unto men.
God does work by these previous workings, and in the Way of his administrations he does impart certain Initials or beginnings of grace unto men.
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Object. 2. If this be that the men in whom these are wrought, may desert, extinguish, and fall off;
Object. 2. If this be that the men in whom these Are wrought, may desert, extinguish, and fallen off;
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why then will some say, is this so culpable a thing to quench these, that have no regenerating life in them.
why then will Some say, is this so culpable a thing to quench these, that have no regenerating life in them.
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Answ. These are they against which the Scripture pours out so much wrath, and declares so great danger in this case to such as shall desert, forsake,Answer These Are they against which the Scripture pours out so much wrath, and declares so great danger in this case to such as shall desert, forsake,
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or extinguish these workings of initial beginnings, as in that phrase Heb. 10. ult. my soul shall have no pleasure in them that withdraw to perdition;
or extinguish these workings of initial beginnings, as in that phrase Hebrew 10. ult. my soul shall have no pleasure in them that withdraw to perdition;
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not because these have any root at the present, for so our Saviour describes them in Matth. 13. 21. but because the things in themselves have a tendency to further ripening and perfection;
not Because these have any root At the present, for so our Saviour describes them in Matthew 13. 21. but Because the things in themselves have a tendency to further ripening and perfection;
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as the egg to the Chicken, the Bud to the fruit, and the embryo to the Child, not yet actually perfect, Gal 4. 19. I travel in pain till Christ be formed in you:
as the egg to the Chicken, the Bud to the fruit, and the embryo to the Child, not yet actually perfect, Gall 4. 19. I travel in pain till christ be formed in you:
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In which respect they are said to know the way of Righteousness, 2 Pet 2. 20, 21. And for this reason it is so culpable,
In which respect they Are said to know the Way of Righteousness, 2 Pet 2. 20, 21. And for this reason it is so culpable,
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because they do destroy the fruit in the bud. But then may some say;
Because they do destroy the fruit in the bud. But then may Some say;
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Object. 3. This renewing and converting grace comes immediately from God, and doth not require any previous or precedaneous workings.
Object. 3. This renewing and converting grace comes immediately from God, and does not require any previous or precedaneous workings.
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Answ. The comparison of natural generation will give some light, what to say of this:Answer The comparison of natural generation will give Some Light, what to say of this:
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for suppose the rational soul be infused, not meerly traduced, poured in from heaven by the hand of God:
for suppose the rational soul be infused, not merely traduced, poured in from heaven by the hand of God:
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yet notwithstanding there is use of marriage, and many preparatory dispositions are required, tending to the generation of a man:
yet notwithstanding there is use of marriage, and many preparatory dispositions Are required, tending to the generation of a man:
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so that you may rightly conceive here if grace be (which yet I dispute not) the begetting of a man to God, there may notwithstanding be required many previous dispositions tending thereunto:
so that you may rightly conceive Here if grace be (which yet I dispute not) the begetting of a man to God, there may notwithstanding be required many previous dispositions tending thereunto:
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which that it is so, may be evident to you by the means and instruments that God uses in Conversion:
which that it is so, may be evident to you by the means and Instruments that God uses in Conversion:
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the instruments are men, the means are the ministry of the word;
the Instruments Are men, the means Are the Ministry of the word;
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I have begotten you by the Gospel, saith the Apostle in 1 Cor. 4. 15. And if God was pleased immediately (which I know not that any of you Expect,I have begotten you by the Gospel, Says the Apostle in 1 Cor. 4. 15. And if God was pleased immediately (which I know not that any of you Expect,
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and should be sorry you should be deluded so) I say immediately to convert,
and should be sorry you should be deluded so) I say immediately to convert,
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and suddenly to snatch a man out of his unregeneracy, without conviction foregoing, without knowledge and sorrow for sin, desire of pardon and deliverance,
and suddenly to snatch a man out of his unregeneracy, without conviction foregoing, without knowledge and sorrow for since, desire of pardon and deliverance,
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then neither would there be need of the ministry of men, nor word preached: neither need the Minister rightly divide the word, as the Apostles phrase is:
then neither would there be need of the Ministry of men, nor word preached: neither need the Minister rightly divide the word, as the Apostles phrase is:
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that is, plowing down the ridges of the law, or laying up the furrows by the Gospel preaching;
that is, plowing down the ridges of the law, or laying up the furrows by the Gospel preaching;
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this grace therefore is that which may be deserted, and these offers of grace are many a time resisted,
this grace Therefore is that which may be deserted, and these offers of grace Are many a time resisted,
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and are by many finally resisted to the great danger of their souls, and the loss of them.
and Are by many finally resisted to the great danger of their Souls, and the loss of them.
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And therefore it is just with God to desert these, and to withdraw the offers, as indeed he doth, so as now after all they reject and hate the truth,
And Therefore it is just with God to desert these, and to withdraw the offers, as indeed he does, so as now After all they reject and hate the truth,
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and are given up, and let alone to go on in their lusts: as the Lord saith, Israel would have none of me:
and Are given up, and let alone to go on in their Lustiest: as the Lord Says, Israel would have none of me:
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therefore I gave them up, &c. Whence men become hardened in their security, to rot and be stupified in their sins,Therefore I gave them up, etc. Whence men become hardened in their security, to rot and be Stupified in their Sins,
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and at last come to that which the Scripture calls the worm that never dies, in the world to come, which above all other things as I conceive, grows and breeds out of the neglect of grace offered:
and At last come to that which the Scripture calls the worm that never die, in the world to come, which above all other things as I conceive, grows and breeds out of the neglect of grace offered:
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the refusing and recusancy of the Lords stretched-out hand:
the refusing and recusancy of the lords stretched-out hand:
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this this sharpens the teeth of that worm that will bite them the sorest, and sting them the worst,
this this sharpens the teeth of that worm that will bite them the Sorest, and sting them the worst,
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and upbraid them with this above all: the neglect, the refusal of grace given or offered.
and upbraid them with this above all: the neglect, the refusal of grace given or offered.
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Thirdly, Those whom God hath affected with some beginnings of grace, he doth not usually desert nor desist to promote them in the way towards Conversion,
Thirdly, Those whom God hath affected with Some beginnings of grace, he does not usually desert nor desist to promote them in the Way towards Conversion,
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until either by their voluntary neglect, or by the repulse of that Initial Grace of God, he be by them first forsaken and cast of: until either by their voluntary neglect, or by the repulse of that Initial Grace of God, he be by them First forsaken and cast of:
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and this is the mirror of the kindness and mercy of God to poor men, that when he hath begun to woo, he follows them with kindness,
and this is the mirror of the kindness and mercy of God to poor men, that when he hath begun to woo, he follows them with kindness,
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and calls not in his Jewels or rings, until he be by the party woed, denyed, and repulsed:
and calls not in his Jewels or rings, until he be by the party wooed, denied, and repulsed:
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take the talent from him, saith our Saviour:take the talon from him, Says our Saviour:
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but it is not said till the man had hidden it in the ground, Matth. 25. 28. and this seems to be given as the reason, in Prov. 1. 24. often quoted;
but it is not said till the man had hidden it in the ground, Matthew 25. 28. and this seems to be given as the reason, in Curae 1. 24. often quoted;
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I have called, and ye refused, I also will laugh at your destruction, and mock when your fear cometh. I have called, and you refused, I also will laugh At your destruction, and mock when your Fear comes.
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And this is also the reason of Gods forsaking, 2 Chron. 24. 20. Because ye have forsaken the Lord, he hath also forsaken you.
And this is also the reason of God's forsaking, 2 Chronicles 24. 20. Because you have forsaken the Lord, he hath also forsaken you.
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And Psalm 81. 11. My people would not hearken to my voice, and Israel would none of me: so I gave them up &c. God may set up a candle or Candlestick to his people, or that Nation •t pleasure:
And Psalm 81. 11. My people would not harken to my voice, and Israel would none of me: so I gave them up etc. God may Set up a candle or Candlestick to his people, or that nation •t pleasure:
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It is a work of grace, not of justice nor of injustice to deny it: but having afforded these means and Ordinances for Conversion, it is not ordinary:
It is a work of grace, not of Justice nor of injustice to deny it: but having afforded these means and Ordinances for Conversion, it is not ordinary:
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and there is no Scripture teaches that he takes away the aids or subsidiaries of exciting grace,
and there is no Scripture Teaches that he Takes away the aids or subsidiaries of exciting grace,
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or the help given untill he hath been forsaken, and there be a voluntary casting of him off untill as the text saith, there be no remedy, 2 Chron. 36. 16. Oh that the length of the patience and goodness of God might awaken your hearts, to take Grace by the Forelock when it is coming towards you:
or the help given until he hath been forsaken, and there be a voluntary casting of him off until as the text Says, there be no remedy, 2 Chronicles 36. 16. O that the length of the patience and Goodness of God might awaken your hearts, to take Grace by the Forelock when it is coming towards you:
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because opportunity and season going from you may be bald.
Because opportunity and season going from you may be bald.
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Fourthly, The Elect whom God hath chosen to salvation, for their neglect and undervaluing the motions and excitations of Grace, may be justly left and deserted,
Fourthly, The Elect whom God hath chosen to salvation, for their neglect and undervaluing the motions and excitations of Grace, may be justly left and deserted,
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though God doth not deal with them stricto Jure, nor finally leave the pursuit of them. though God does not deal with them Stricto Jure, nor finally leave the pursuit of them.
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I speak not of the grace of God in the act of Conversion, that is victorious over the heart of man,
I speak not of the grace of God in the act of Conversion, that is victorious over the heart of man,
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as hath been largely handled before: but those overtures, those precedaneous workings I now speak of.
as hath been largely handled before: but those overtures, those precedaneous workings I now speak of.
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If you consider the Elect of God in the state of grace, that is the called,
If you Consider the Elect of God in the state of grace, that is the called,
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even they are often wanting to the grace that is offered: there is a great deal of neglect, undervaluing and contempt that abounds in them.
even they Are often wanting to the grace that is offered: there is a great deal of neglect, undervaluing and contempt that abounds in them.
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And so for a time in some particulars they are left: For a small moment have I forsaken thee:
And so for a time in Some particulars they Are left: For a small moment have I forsaken thee:
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I have hid my face from them, Isaiah 54. 7, 8. So it is said of Hezekiah, 2 Chron. 32. 31. God left him to try him, that he might know all that was in his heart. I have hid my face from them, Isaiah 54. 7, 8. So it is said of Hezekiah, 2 Chronicles 32. 31. God left him to try him, that he might know all that was in his heart.
pns11 vhb vvn po11 n1 p-acp pno32, np1 crd crd, crd av pn31 vbz vvn pp-f np1, crd np1 crd crd np1 vvd pno31 pc-acp vvi pno31, cst pns31 vmd vvi d cst vbds p-acp po31 n1.
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And My beloved, saith she, Cant. 5. 6. was withdrawn, I sought him but could not find him.
And My Beloved, Says she, Cant 5. 6. was withdrawn, I sought him but could not find him.
cc po11 j-vvn, vvz pns31, np1 crd crd vbds vvn, pns11 vvd pno31 p-acp vmd xx vvi pno31.
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But this is done in a way of discipline:
But this is done in a Way of discipline:
p-acp d vbz vdn p-acp dt n1 pp-f n1:
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for if the Lord should deal in strict Justice with his elect, even for the neglect and resistance of grace after conversion,
for if the Lord should deal in strict justice with his elect, even for the neglect and resistance of grace After conversion,
c-acp cs dt n1 vmd vvi p-acp j n1 p-acp po31 j-vvn, av p-acp dt n1 cc n1 pp-f n1 p-acp n1,
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how should they be able to stand before him? But much more is this true of them in their natural state:
how should they be able to stand before him? But much more is this true of them in their natural state:
q-crq vmd pns32 vbb j pc-acp vvi p-acp pno31? p-acp d dc vbz d j pp-f pno32 p-acp po32 j n1:
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they are as opposite as others, and therefore they may also be left: and so they are, but not finally, but for Conviction:
they Are as opposite as Others, and Therefore they may also be left: and so they Are, but not finally, but for Conviction:
pns32 vbr a-acp j-jn c-acp n2-jn, cc av pns32 vmb av vbi vvn: cc av pns32 vbr, cc-acp xx av-j, cc-acp p-acp n1:
(7) part (DIV1)
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And the Lord, I am confident, convinces most men before he converts them:
And the Lord, I am confident, convinces most men before he converts them:
cc dt n1, pns11 vbm j, vvz ds n2 p-acp pns31 vvz pno32:
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by giving them such offers as being left to their own management would come to nothing;
by giving them such offers as being left to their own management would come to nothing;
p-acp vvg pno32 d vvz p-acp vbg vvn p-acp po32 d n1 vmd vvi p-acp pix;
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they would see that they have no more power of themselves then others.
they would see that they have no more power of themselves then Others.
pns32 vmd vvi cst pns32 vhb dx dc n1 pp-f px32 av ng2-jn.
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And therefore as an Angler pulls back his bait many times, to quicken the appetite of the F•sh to take hold of it: so many times God deals.
And Therefore as an Angler pulls back his bait many times, to quicken the appetite of the F•sh to take hold of it: so many times God deals.
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For he doth not use to take us short at the first nay; and O the goodness of God that doth not!
For he does not use to take us short At the First nay; and Oh the Goodness of God that does not!
p-acp pns31 vdz xx vvi pc-acp vvi pno12 j p-acp dt ord uh-x; cc uh dt n1 pp-f np1 cst vdz xx!
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he that said, Matth 21. 29. I will not, afterwards repented and went:
he that said, Matthew 21. 29. I will not, afterwards repented and went:
pns31 cst vvd, av crd crd pns11 vmb xx, av vvn cc vvd:
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if we should be taken short at our first refusal, all of us should rue it.
if we should be taken short At our First refusal, all of us should rue it.
cs pns12 vmd vbi vvn j p-acp po12 ord n1, d pp-f pno12 vmd vvi pn31.
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And therefore it is said, The Lord of the Vineyard sent servants, and he sent other servants:
And Therefore it is said, The Lord of the Vineyard sent Servants, and he sent other Servants:
cc av pn31 vbz vvn, dt n1 pp-f dt n1 vvd n2, cc pns31 vvd j-jn n2:
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and he sent yet again, ver. and he sent yet again, ver.
cc pns31 vvd av av, fw-la.
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37. which shews that God doth not use to take his people at advantage, but sends servants after servants, and the Son after that:
37. which shows that God does not use to take his people At advantage, but sends Servants After Servants, and the Son After that:
crd r-crq vvz cst np1 vdz xx vvi pc-acp vvi po31 n1 p-acp n1, cc-acp vvz n2 p-acp n2, cc dt n1 p-acp d:
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and yet most justly may leave us at the first.
and yet most justly may leave us At the First.
cc av av-ds av-j vmb vvi pno12 p-acp dt ord.
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Fifthly, That such is the special mercy of God, and his grace unto the men of his purpose, that though they do repulse this enlightning and exciting grace,
Fifthly, That such is the special mercy of God, and his grace unto the men of his purpose, that though they do repulse this enlightening and exciting grace,
ord, cst d vbz dt j n1 pp-f np1, cc po31 n1 p-acp dt n2 pp-f po31 n1, cst cs pns32 vdb vvi d n1 cc j n1,
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yet he never leaves them fully nor finally: but continues to urge and pursue them, untill he have subjugated them to his grace,yet he never leaves them Fully nor finally: but continues to urge and pursue them, until he have subjugated them to his grace,
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and placed them in the state of his Adopted.
and placed them in the state of his Adopted.
cc vvd pno32 p-acp dt n1 pp-f po31 j-vvn.
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I say, those that he means to save, that are ordained to life, though they have repulsed: (you know it by your own experience) blown out enlightnings and convictions,
I say, those that he means to save, that Are ordained to life, though they have repulsed: (you know it by your own experience) blown out enlightenings and convictions,
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and when they are wounded, run to the herd, as a wounded Deer to shift off the Arrow:
and when they Are wounded, run to the heard, as a wounded Deer to shift off the Arrow:
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yet finally God will not leave them:
yet finally God will not leave them:
av av-j np1 vmb xx vvi pno32:
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I will cause you, saith God (speaking to a people rebellious enough) to pass under the rod: I will cause you, Says God (speaking to a people rebellious enough) to pass under the rod:
pns11 vmb vvi pn22, vvz np1 (vvg p-acp dt n1 j d) pc-acp vvi p-acp dt n1:
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not of correction, but of propriety and interest:
not of correction, but of propriety and Interest:
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A Metaphor taken from a man telling his sheep out of the Fold with a rod in the morning as they go out.
A Metaphor taken from a man telling his sheep out of the Fold with a rod in the morning as they go out.
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And I will bring you into the bond of the Covenant: For the Elect of God are as a child;And I will bring you into the bound of the Covenant: For the Elect of God Are as a child;
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if his arm be broken or out of joint, he would not have it toucht, but let alone so it might have ease.
if his arm be broken or out of joint, he would not have it touched, but let alone so it might have ease.
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Is it not so with us? would not we be at ease and quiet? Do not we cry and labour that our sores may not be toucht? but are better pleased to be left in our security, and natural condition:
Is it not so with us? would not we be At ease and quiet? Do not we cry and labour that our sores may not be touched? but Are better pleased to be left in our security, and natural condition:
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yet God will follow us with conviction after conviction; breaks our peace, that it shall not cement or be soadered:
yet God will follow us with conviction After conviction; breaks our peace, that it shall not cement or be soadered:
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Make a thorny hedge about us that we shall not find our path: Make a thorny hedge about us that we shall not find our path:
vvb dt j n1 p-acp pno12 cst pns12 vmb xx vvi po12 n1:
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Untill being convict, we come to that, I will return to God, or my first husband;
Until being convict, we come to that, I will return to God, or my First husband;
c-acp vbg vvn, pns12 vvb p-acp d, pns11 vmb vvi p-acp np1, cc po11 ord n1;
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for then it was better with me then now. The Lord hews them and moulds their hearts, till of unwilling he makes them willing:for then it was better with me then now. The Lord hews them and moulds their hearts, till of unwilling he makes them willing:
c-acp cs pn31 vbds jc p-acp pno11 av av. dt n1 vvz pno32 cc vvz po32 n2, c-acp pp-f j pns31 vvz pno32 j:
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and have brought them as those that are in a Castle, whose strong hold is beaten down, they are forced to surrender to meer mercy, upon the Victors own terms.
and have brought them as those that Are in a Castle, whose strong hold is beaten down, they Are forced to surrender to mere mercy, upon the Victor's own terms.
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So the Lord will force his elect.
So the Lord will force his elect.
np1 dt n1 vmb vvi po31 vvi.
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All that the Father hath given to me, shall come to me, John 6. 37. And do it for thy Name sake, All that the Father hath given to me, shall come to me, John 6. 37. And do it for thy Name sake,
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for our backslidings are many, Jer. 14. 7. This is the word, and may be spoken even by the elect of God.for our backslidings Are many, Jer. 14. 7. This is the word, and may be spoken even by the elect of God.
p-acp po12 n2 vbr d, np1 crd crd d vbz dt n1, cc vmb vbi vvn av p-acp dt j-vvn pp-f np1.
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And if this were not, that God should not take the work into his hand, he might stretch out his hand all the day long and find little but gainsayings and contradictions: no effectual calling could be:
And if this were not, that God should not take the work into his hand, he might stretch out his hand all the day long and find little but gainsayings and contradictions: no effectual calling could be:
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there would be no such thing as filial adoption: the very election of God would be frustrate.
there would be no such thing as filial adoption: the very election of God would be frustrate.
a-acp vmd vbi dx d n1 c-acp j n1: dt j n1 pp-f np1 vmd vbi vvi.
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This was the remnant or end that I had to deliver on this point, before I came to the General Uses of all.
This was the remnant or end that I had to deliver on this point, before I Come to the General Uses of all.
d vbds dt n1 cc n1 cst pns11 vhd pc-acp vvi p-acp d n1, c-acp pns11 vvd p-acp dt j n2 pp-f d.
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There are two things that follow from what I have now said, as two branches from one stemm;
There Are two things that follow from what I have now said, as two branches from one stem;
pc-acp vbr crd n2 cst vvb p-acp r-crq pns11 vhb av vvn, c-acp crd n2 p-acp crd n1;
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viz. the Justifying of God, and the magnifying of grace: the one makes humble, the other thanksul:viz. the Justifying of God, and the magnifying of grace: the one makes humble, the other thanksul:
n1 dt vvg pp-f np1, cc dt vvg pp-f n1: dt pi vvz j, dt j-jn n1:
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for the one Daniel was eminent, Dan. 9. 5. To us belongeth confusion, for we have rebelled against thee: to thee belongeth righteousness.
for the one daniel was eminent, Dan. 9. 5. To us belongeth confusion, for we have rebelled against thee: to thee belongeth righteousness.
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The other eminent in Paul, 1 Cor. 15. By the grace of God I am that I am.
The other eminent in Paul, 1 Cor. 15. By the grace of God I am that I am.
dt j-jn j p-acp np1, vvn np1 crd p-acp dt n1 pp-f np1 pns11 vbm cst pns11 vbm.
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Learn these two lessons that are of great use in Practical Religion:
Learn these two Lessons that Are of great use in Practical Religion:
vvb d crd n2 cst vbr pp-f j n1 p-acp j n1:
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Humility to justifie God that might have cast you off, and laid you aside in the crowd with other men.
Humility to justify God that might have cast you off, and laid you aside in the crowd with other men.
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And the magnifying of this grace, whereby he hath brought you out in despight of your own stubberness:
And the magnifying of this grace, whereby he hath brought you out in despite of your own stubberness:
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And so much for the opposition of man to grace offered.
And so much for the opposition of man to grace offered.
cc av av-d c-acp dt n1 pp-f n1 p-acp n1 vvd.
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NOw follow the general Uses of all that hath been said upon the First Point, No man can come to me. And First,
NOw follow the general Uses of all that hath been said upon the First Point, No man can come to me. And First,
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Hence I commend to you The true Test of sound and Christian Doctrine in this point of mans Conversion:
Hence I commend to you The true Test of found and Christian Doctrine in this point of men Conversion:
av pns11 vvb p-acp pn22 dt j n1 pp-f n1 cc np1 n1 p-acp d n1 pp-f ng1 n1:
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That both the Preacher of this point, and the Hearer of it may cut by this thred that our Saviour hath set forth in this text.
That both the Preacher of this point, and the Hearer of it may Cut by this thread that our Saviour hath Set forth in this text.
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And it is this, That in the conversion of man, the power of God and the freeness of his grace be magnified,
And it is this, That in the conversion of man, the power of God and the freeness of his grace be magnified,
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and the power or causality of man himself b• decryed: For so the Text, No man can come, except my Father draw him. This is the test:
and the power or causality of man himself b• decried: For so the Text, No man can come, except my Father draw him. This is the test:
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But the touchstone that tryes other mettals, who shall try it? how shall it be made appear, that this Doctrine is indeed the true test? For that I will give you three Reasons.
But the touchstone that tries other metals, who shall try it? how shall it be made appear, that this Doctrine is indeed the true test? For that I will give you three Reasons.
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First, Because this Doctrine is consonant to the scope of Go spel doctrine:
First, Because this Doctrine is consonant to the scope of Go spell Doctrine:
ord, c-acp d n1 vbz j p-acp dt n1 pp-f vvb n1 n1:
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which as it suggests matter of glorying to the sinner in himself confounded with shame and lost,
which as it suggests matter of glorying to the sinner in himself confounded with shame and lost,
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and never leaves him till it hath brought him to a state of glorying from his nothingness:
and never leaves him till it hath brought him to a state of glorying from his nothingness:
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so it places this glorying in God only, not self: as the compating two places of Scripture doth witness:
so it places this glorying in God only, not self: as the compating two places of Scripture does witness:
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the one is 1 Cor. 1. ult. That he that gloryeth may glory in the Lord:
the one is 1 Cor. 1. ult. That he that Glorieth may glory in the Lord:
dt pi vbz crd np1 crd n1. cst pns31 cst vvz vmb vvi p-acp dt n1:
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and Ephes. 2. 9. Not of works; for this Reason, least any man should boast. Which two places do shew the scope of Gospel Doctrine:
and Ephesians 2. 9. Not of works; for this Reason, lest any man should boast. Which two places do show the scope of Gospel Doctrine:
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And there cannot be a better test of Doctrine, then the consonancy of it with the main scope of the Gospel:
And there cannot be a better test of Doctrine, then the consonancy of it with the main scope of the Gospel:
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that is, with the Analogy of Faith, Rom. 12. 6. For if in expounding a particular Scripture, a man seem to cut out one part of the garment unproportionable to the body, he seems to have mist his measure,
that is, with the Analogy of Faith, Rom. 12. 6. For if in expounding a particular Scripture, a man seem to Cut out one part of the garment unproportionable to the body, he seems to have missed his measure,
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and as it were to make a monstrous garment:
and as it were to make a monstrous garment:
cc c-acp pn31 vbdr pc-acp vvi dt j n1:
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For the scope of the Scripture is the measure and test whereby any particular is to be measured:
For the scope of the Scripture is the measure and test whereby any particular is to be measured:
c-acp dt n1 pp-f dt n1 vbz dt n1 cc n1 c-crq d j vbz pc-acp vbi vvn:
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therefore this must needs be a good test.
Therefore this must needs be a good test.
av d vmb av vbi dt j n1.
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Secondly, Because all the gracious works of God from first to last, from election according to purpose, to salvation in the Kingdom of heaven;
Secondly, Because all the gracious works of God from First to last, from election according to purpose, to salvation in the Kingdom of heaven;
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I say every one of these works upon, and in, his Elect to bring them to salvation, do all conspire and tend unanimously to this great end, the praise of his free and powerful grace, Ephes. 1. 6. He hath Predestinated and Adopted us that we might be to the praise of the glory of his grace. I say every one of these works upon, and in, his Elect to bring them to salvation, do all conspire and tend unanimously to this great end, the praise of his free and powerful grace, Ephesians 1. 6. He hath Predestinated and Adopted us that we might be to the praise of the glory of his grace.
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And what, are the other attributes of God past by in silence? No ▪ But grace is like Varnish, no colour of it self,
And what, Are the other attributes of God passed by in silence? No ▪ But grace is like Varnish, no colour of it self,
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but serves to set off all other colours. Wisdom, Power, Mercy and Love are included or set out by Grace:
but serves to Set off all other colours. Wisdom, Power, Mercy and Love Are included or Set out by Grace:
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And therefore the praise of grace is the praise of all:
And Therefore the praise of grace is the praise of all:
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for God doth not work for the exaltation of mans power or pride, but to the praise of his own grace.
for God does not work for the exaltation of men power or pride, but to the praise of his own grace.
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Thirdly, This is a true test, Because we find the confessed experience of Gods people avouching and attesting this:
Thirdly, This is a true test, Because we find the confessed experience of God's people avouching and attesting this:
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the experience of Paul that great trumpet of grace, 1 Cor. 9. 16. I have nothing to glory of;
the experience of Paul that great trumpet of grace, 1 Cor. 9. 16. I have nothing to glory of;
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and in 1 Cor. 12. 11. I am nothing; For Gods second Church is built as Gods second Temple (the second Church, give me leave so to say, I mean the Gospel Church) not by might, nor by power, but by my spirit.
and in 1 Cor. 12. 11. I am nothing; For God's second Church is built as God's second Temple (the second Church, give me leave so to say, I mean the Gospel Church) not by might, nor by power, but by my Spirit.
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And they cry grace grace unto it, Zach. 4. 6, 7. as that which was called the second Temple was meaner built to outward shew, then Solomons Temple;
And they cry grace grace unto it, Zach 4. 6, 7. as that which was called the second Temple was meaner built to outward show, then Solomons Temple;
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and was built not by might, nor by power, but with much weakness of the people returned from Captivity, and opposed of all hands.
and was built not by might, nor by power, but with much weakness of the people returned from Captivity, and opposed of all hands.
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So is the Gospel state of the Church built of a people returned from the captivity of Hell and death;
So is the Gospel state of the Church built of a people returned from the captivity of Hell and death;
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not by the might and power of man, but by the Spirit of God;
not by the might and power of man, but by the Spirit of God;
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And therefore he that made the arrogant Answer to that Question the Apostle propounds, Who made thee to differ from another, saying, Ego me ipsum discerno, I discriminate my self, seems to be mistaken in his own Experience, (as Christians often are) or not to own the confessed experience of Gods Converts,
And Therefore he that made the arrogant Answer to that Question the Apostle propounds, Who made thee to differ from Another, saying, Ego me ipsum discerno, I discriminate my self, seems to be mistaken in his own Experience, (as Christians often Are) or not to own the confessed experience of God's Converts,
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as Paul and others that have been humbled out of themselves, to acknowledge the free grace of God.
as Paul and Others that have been humbled out of themselves, to acknowledge the free grace of God.
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For I think we shall rarely find a man on his death-bed to be a Papist that is enlightened;
For I think we shall rarely find a man on his deathbed to be a Papist that is enlightened;
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because then he finds he flies out of himself to Gods alone mercy; Nor seldom find a man in point of conversion to be a Pelagian:
Because then he finds he flies out of himself to God's alone mercy; Nor seldom find a man in point of conversion to be a Pelagian:
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because he acknowledges it to be the Free grace of God that brings him both down and up:
Because he acknowledges it to be the Free grace of God that brings him both down and up:
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Down, to bring down his pride, to throw down his strong holds; And Up again, by raising him from a state of nothing.
Down, to bring down his pride, to throw down his strong holds; And Up again, by raising him from a state of nothing.
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And therefore as the Apostle John in his time, when there were many deceivers gone forth into the world,
And Therefore as the Apostle John in his time, when there were many deceivers gone forth into the world,
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as there are in the dayes wherein we live, did give Christians a test, or mark by which they might prove the spurious, or the true:
as there Are in the days wherein we live, did give Christians a test, or mark by which they might prove the spurious, or the true:
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whether they brought sealed measure with their Doctrine, yea or no.
whither they brought sealed measure with their Doctrine, yea or no.
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And that test was the coming of Christ in the flesh: (for that was then commonly denyed by the spawn of Gnosticks) saying, If any come to you,
And that test was the coming of christ in the Flesh: (for that was then commonly denied by the spawn of Gnostics) saying, If any come to you,
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and bring not this Doctrine, receive him not, 2 John ver. and bring not this Doctrine, receive him not, 2 John for.
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10. And so most commonly all along in the Scripture, where any dangerous error is confuted, you shall find in that confutation a test given, a touchstone whereby that Doctrine that is Erroneous may be tryed:
10. And so most commonly all along in the Scripture, where any dangerous error is confuted, you shall find in that confutation a test given, a touchstone whereby that Doctrine that is Erroneous may be tried:
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So in this point of Conversion of man, and discriminating grace, if any man blow the Bladder as well as the Trumpet to make him swell,
So in this point of Conversion of man, and discriminating grace, if any man blow the Bladder as well as the Trumpet to make him swell,
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and sill him full of Pride and Self; building God upon man, and not man upon God;
and sill him full of Pride and Self; building God upon man, and not man upon God;
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Let this that I have said be the test at which you examine that Doctrine. For as the letting fall of the string of a Vial or Lute too low,
Let this that I have said be the test At which you examine that Doctrine. For as the letting fallen of the string of a Vial or Lute too low,
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or the straining it too high, spoils the harmony: And as the NONLATINALPHABET, Rom 12. 6. the proportion is changed by adding a Unite unto,
or the straining it too high, spoils the harmony: And as the, Rom 12. 6. the proportion is changed by adding a Unite unto,
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or by substracting it from any number;
or by substracting it from any number;
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so in this point of converting grace, if the denyal of mans power be drawn to deny mans duty:
so in this point of converting grace, if the denial of men power be drawn to deny men duty:
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or the Calling for Duty in Scripture, be drawn so high as to exalt mans power, the proportion and Harmony is spoiled in both.
or the Calling for Duty in Scripture, be drawn so high as to exalt men power, the proportion and Harmony is spoiled in both.
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After this animadversion, and after such a test of Doctrine, here found out and commended to you, let me give you warning how to apply this sealed mete-wand to the Doctrine that you hear:
After this animadversion, and After such a test of Doctrine, Here found out and commended to you, let me give you warning how to apply this sealed metewand to the Doctrine that you hear:
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And I would that there were not so many instances as might be given, that the Iniquity or Necessity of these times does require to be spoken unto.
And I would that there were not so many instances as might be given, that the Iniquity or Necessity of these times does require to be spoken unto.
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First, That Doctrine by this test sounds not clear, but seems to have a crack in it, That under pretence of duty doth conclude and advance mans power:
First, That Doctrine by this test sounds not clear, but seems to have a Crac in it, That under pretence of duty does conclude and advance men power:
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and the reason is plausible with those men that have learning enough, that whereas it is said, in Ezek. 18. 30. 31. Repent and make you a new heart,
and the reason is plausible with those men that have learning enough, that whereas it is said, in Ezekiel 18. 30. 31. repent and make you a new heart,
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and a new spirit, and cast away your transgressions;
and a new Spirit, and cast away your transgressions;
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for why will you die? and from Jer. 4. 4. Circumcise your selves to the Lord, and be not stiff-necked;
for why will you die? and from Jer. 4. 4. Circumcise your selves to the Lord, and be not Stiffnecked;
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take away the foreskin of your hearts: from these commands doth conclude that man hath power to do it;take away the foreskin of your hearts: from these commands does conclude that man hath power to do it;
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or else saith carnal Reason, why is he commanded? they that do make this conclusion, let them be examined by this Establisht test of Doctrine;
or Else Says carnal Reason, why is he commanded? they that do make this conclusion, let them be examined by this Established test of Doctrine;
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and having hung the scales, let us now weigh the point:
and having hung the scales, let us now weigh the point:
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this is true, What God in his law requires, that the law supposes a power to be or to have been,
this is true, What God in his law requires, that the law supposes a power to be or to have been,
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because the law of God doth not command things absolutely impossible, to which there never was power given;
Because the law of God does not command things absolutely impossible, to which there never was power given;
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and therefore mans disability to perform any command arises accidentally when he hath disabled himself: And this is called by the Apostle;
and Therefore men disability to perform any command arises accidentally when he hath disabled himself: And this is called by the Apostle;
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and the cause of it shewn, in Rom. 8 8. the Impossibility of the law,
and the cause of it shown, in Rom. 8 8. the Impossibility of the law,
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and that is through sin and corruption that hath Invaded man, and disabled him unto obedience;
and that is through since and corruption that hath Invaded man, and disabled him unto Obedience;
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But now in case of this disability, the law that requires the duty, doth not argue a power in you,
But now in case of this disability, the law that requires the duty, does not argue a power in you,
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but it doth drive disabled man to the remedie, and that is the free grace of God, and;
but it does drive disabled man to the remedy, and that is the free grace of God, and;
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therefore he that calls on thee for repentance, doth himself give it: 2 Tim. 2. 25. he that bids, Make you a new heart, doth promise it, I will give them a new heart, Ezek. 36. 27. He that saith Circumcise your selves, saith also I will circumcise your hearts, Deut. 30. 6. The command shews what man owes to God,
Therefore he that calls on thee for Repentance, does himself give it: 2 Tim. 2. 25. he that bids, Make you a new heart, does promise it, I will give them a new heart, Ezekiel 36. 27. He that Says Circumcise your selves, Says also I will circumcise your hearts, Deuteronomy 30. 6. The command shows what man owes to God,
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and what must be in him if he will not dye:
and what must be in him if he will not die:
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and this drives him to the remedy, the free and gracious promise of God, to work this in him:
and this drives him to the remedy, the free and gracious promise of God, to work this in him:
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the measure of his duty is not the measure of his power: as a man measures not his worth by what he ows;
the measure of his duty is not the measure of his power: as a man measures not his worth by what he ows;
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no man will be so absurd;
no man will be so absurd;
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and yet men will measure their power to repent, to turn to God, to believe in Christ by what indeed is their duty to do, which is (to say no more) a false measure.
and yet men will measure their power to Repent, to turn to God, to believe in christ by what indeed is their duty to do, which is (to say no more) a false measure.
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Secondly, Nor are they to be heard that from qualifications of fitness do argue and conclude for qualifications of worthiness or merit:
Secondly, Nor Are they to be herd that from qualifications of fitness do argue and conclude for qualifications of worthiness or merit:
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observe, for you will not understand the answer to these, except you understand where the Errour lies:
observe, for you will not understand the answer to these, except you understand where the Error lies:
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the law uses this word (worthy) for a dueness of the reward of debt;
the law uses this word (worthy) for a dueness of the reward of debt;
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that that hath some proportion to the reward, when the reward is of debt, as the Apostle describes it:
that that hath Some proportion to the reward, when the reward is of debt, as the Apostle describes it:
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but the Gospel dictionary useth the word (worthiness) for the fitness of a man to receive the reward of grace and promise;
but the Gospel dictionary uses the word (worthiness) for the fitness of a man to receive the reward of grace and promise;
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and therefore in the Gospel they are usually pronounced worthy, that are fitted and made meet for to receive Christ or the promise:
and Therefore in the Gospel they Are usually pronounced worthy, that Are fitted and made meet for to receive christ or the promise:
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as the worthy receiver at the Lords table, is not he that is meritoriously worthy,
as the worthy receiver At the lords table, is not he that is meritoriously worthy,
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but he that is meet, that is qualified answerably to the Sacrament, that hath in him such qualifications as are answerable to the body and blood of the Lord there exhibited:
but he that is meet, that is qualified answerably to the Sacrament, that hath in him such qualifications as Are answerable to the body and blood of the Lord there exhibited:
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and so you may read works meet for repentance: and so NONLATINALPHABET and NONLATINALPHABET to count worthy and make meet, 2 Thes 1. 11. and Col. 1 12. are one and the same;
and so you may read works meet for Repentance: and so and to count worthy and make meet, 2 These 1. 11. and Col. 1 12. Are one and the same;
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the Papists, and Bellarmine himself that sought as far for that as any of them can search, can hardly find in all Scripture, Hebrew and Greek, any thing that sounds toward merit of Salvation:
the Papists, and Bellarmine himself that sought as Far for that as any of them can search, can hardly find in all Scripture, Hebrew and Greek, any thing that sounds towards merit of Salvation:
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but worthiness of fitness, that is, an answerableness to the duty injoyned, or mercy promised; he hath made us meet to be inheritors:
but worthiness of fitness, that is, an answerableness to the duty enjoined, or mercy promised; he hath made us meet to be inheritors:
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this you may find everywhere, without which no man can be saved: and therefore to say this bottle is fit to hold such a proportion of wine,
this you may find everywhere, without which no man can be saved: and Therefore to say this Bottle is fit to hold such a proportion of wine,
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and worth so much money, are quite contrary sayings; the one relating to the capacity, the other to the metal of it:
and worth so much money, Are quite contrary sayings; the one relating to the capacity, the other to the metal of it:
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so to say, the thirsty, the weary, the laden, are in a fit capacity for Christ and the promises, by qualification of emptiness;
so to say, the thirsty, the weary, the laden, Are in a fit capacity for christ and the promises, by qualification of emptiness;
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and therefore they have qualifications of merit and worthiness, is altogether absurd and inconsequent:
and Therefore they have qualifications of merit and worthiness, is altogether absurd and inconsequent:
cc av pns32 vhb n2 pp-f n1 cc n1, vbz av j cc j:
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and if any among us, as there may be some that cannot digest these words qualifications towards Conversion, &c. (a point that in the process of this discourse I shall touch upon) will but clear their own mistakes, there remains no quarrel upon the word at all:
and if any among us, as there may be Some that cannot digest these words qualifications towards Conversion, etc. (a point that in the process of this discourse I shall touch upon) will but clear their own mistakes, there remains no quarrel upon the word At all:
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for we mean not meritorious qualifications, not any thing meritoriously conducing to mans conversion, but meet and fit preparatives unto grace and glory, such precedaneous workings as judgement,
for we mean not meritorious qualifications, not any thing meritoriously conducing to men conversion, but meet and fit preparatives unto grace and glory, such precedaneous workings as judgement,
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sin and the law have discovered and preacht to men, that they by being st•ng by the fiery Serpent, may be fitted to look up to the serpent on the pole, the Lord Jesus:
since and the law have discovered and preached to men, that they by being st•ng by the fiery Serpent, may be fitted to look up to the serpent on the pole, the Lord jesus:
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In a word, they are qualifications of the subject recipient, not merit of the thing to be received, that they may receive the Grace as an empty bottle doth receive the liquor.
In a word, they Are qualifications of the Subject recipient, not merit of the thing to be received, that they may receive the Grace as an empty Bottle does receive the liquour.
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Thirdly, That doctrine, by this test, will be found leavened, that makes the ruinous condition of man less then it is:
Thirdly, That Doctrine, by this test, will be found leavened, that makes the ruinous condition of man less then it is:
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for then consequently it will follow that the power of God in his restauration is less also:
for then consequently it will follow that the power of God in his restauration is less also:
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as for instance, if Lazarus be but sick, his recovery is less then a resurrection:
as for instance, if Lazarus be but sick, his recovery is less then a resurrection:
c-acp p-acp n1, cs np1 vbi p-acp j, po31 n1 vbz av-dc cs dt n1:
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If you make mans case better, so as sickness is above death, so far as mans power is made greater in themselves,
If you make men case better, so as sickness is above death, so Far as men power is made greater in themselves,
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so far is the power of God made less then it is:
so Far is the power of God made less then it is:
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extreams on both hands are to be avoided, in lessening the freeness or the power of man,
extremes on both hands Are to be avoided, in lessening the freeness or the power of man,
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or in the greatning of it;
or in the greatning of it;
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I will not so decry the will of man in his conversion, that I will deny it to be freer in that act,
I will not so decry the will of man in his conversion, that I will deny it to be freer in that act,
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then it is in any action of this life, then it is to eat and drink, &c. but whence comes that freedom? who hath unshackled,
then it is in any actium of this life, then it is to eat and drink, etc. but whence comes that freedom? who hath unshackled,
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nay who hath revived this will? that is God;
nay who hath revived this will? that is God;
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The will of man is not so to be cryed down as to make him a brute, nor yet so to be advanced as to make him more then a Servant; The will of man is not so to be cried down as to make him a brutus, nor yet so to be advanced as to make him more then a Servant;
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They who make man who is dead in sin, to be like the man in the parable half-dead, Luk. 10. 30. (which to answer that place by the way, was enough to shew who was his neighbour;
They who make man who is dead in since, to be like the man in the parable half-dead, Luk. 10. 30. (which to answer that place by the Way, was enough to show who was his neighbour;
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It was enough for the scope of our Saviours Parable, to suppose the man left half-dead:) do unawares wrong the quickening vertue of Christ:
It was enough for the scope of our Saviors Parable, to suppose the man left half-dead:) do unawares wrong the quickening virtue of christ:
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You hath he quickened who were dead in trespasses and sins: You hath he quickened who were dead in Trespasses and Sins:
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he that makes a man less then dead, makes the quickening power that converts him, less then a resurrection: he that makes a man less then dead, makes the quickening power that converts him, less then a resurrection:
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he that makes the captivity and bondage of a man less, doth thereby make his freedom less too;
he that makes the captivity and bondage of a man less, does thereby make his freedom less too;
pns31 cst vvz dt n1 cc n1 pp-f dt n1 av-dc, vdz av vvi po31 n1 av-dc av;
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because these do follow one upon another; bondage and freedom, captivity and liberty:
Because these do follow one upon Another; bondage and freedom, captivity and liberty:
c-acp d vdb vvi pi p-acp n-jn; n1 cc n1, n1 cc n1:
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as those Papists that free the virgin Mary from all sin, do also remove Christ from being her Saviour;
as those Papists that free the Virgae Marry from all since, do also remove christ from being her Saviour;
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his name shall be called Jesus, because he saves his people from their sins;
his name shall be called jesus, Because he saves his people from their Sins;
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if there be no sin, from whence is the salvation? if there be no salvation, from whence is he called a Saviour? as therefore I would not set works in the place of Justification, which is Christs place;
if there be no since, from whence is the salvation? if there be no salvation, from whence is he called a Saviour? as Therefore I would not Set works in the place of Justification, which is Christ place;
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so neither will I remove them from a necessary place in sanctification and salvation, for they have a necessary place:
so neither will I remove them from a necessary place in sanctification and salvation, for they have a necessary place:
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but not a place to work it; for we must be Gods workmanship before we can do Gods work;
but not a place to work it; for we must be God's workmanship before we can do God's work;
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the Apostle makes that plain, when he gives that as a reason; nor in the place of Justification;
the Apostle makes that plain, when he gives that as a reason; nor in the place of Justification;
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for that as I said, is Christs place; nor as a motive to move God to justifie a sinner; for that is free grace;
for that as I said, is Christ place; nor as a motive to move God to justify a sinner; for that is free grace;
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nor as the condition and instrument: for that is the place of faith;
nor as the condition and Instrument: for that is the place of faith;
ccx p-acp dt n1 cc n1: c-acp d vbz dt n1 pp-f n1;
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yet they have a place in sanctification afterwards, as the fruit of the tree, though ▪ not as the root;
yet they have a place in sanctification afterwards, as the fruit of the tree, though ▪ not as the root;
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for a cypher that in the first place of a figure is nothing, may in the second place add a value:
for a cypher that in the First place of a figure is nothing, may in the second place add a valve:
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so that which in point of merit and causality, is nothing, yet if there be first grace, a work of regeneration,
so that which in point of merit and causality, is nothing, yet if there be First grace, a work of regeneration,
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and sanctification wrought in the heart, then I say there is something to be said of this obedience:
and sanctification wrought in the heart, then I say there is something to be said of this Obedience:
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and as I will not give to man the working of the will and the deed,
and as I will not give to man the working of the will and the deed,
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so neither will I deny the working out of Salvation to be mans act;
so neither will I deny the working out of Salvation to be men act;
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and therefore those that say, Christ repents for me, and Christ believes for me, as if so be it were not man that believes,
and Therefore those that say, christ repents for me, and christ believes for me, as if so be it were not man that believes,
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and the sinner that repents, they speak a kind of non-sence;
and the sinner that repents, they speak a kind of nonsense;
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the text I am upon, teaches the contrary, where he tells them the drawing is Gods;
the text I am upon, Teaches the contrary, where he tells them the drawing is God's;
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the coming is mans act and duty, and therefore its not to be said Christ believes and repents for me;
the coming is men act and duty, and Therefore its not to be said christ believes and repents for me;
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for I must repent and believe, or I am lost, and lie in my lost estate.
for I must Repent and believe, or I am lost, and lie in my lost estate.
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The duty and act of faith and repentance are yours;
The duty and act of faith and Repentance Are yours;
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But the grace and power whereby these are wrought in you, are God's, and therefore the rule here is that the power and Grace of God be not degraded by the extenuation of mans natural sin and corruption,
But the grace and power whereby these Are wrought in you, Are God's, and Therefore the Rule Here is that the power and Grace of God be not degraded by the extenuation of men natural since and corruption,
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but that rather the NONLATINALPHABET, the much more, as it is said, Rom. 5. 17. be given to the abundance of Grace;
but that rather the, the much more, as it is said, Rom. 5. 17. be given to the abundance of Grace;
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for if you consider and compare together mans duty, and Gods power, mans act, and the power of God that works the will and the deed, rather give the more to God then sin:
for if you Consider and compare together men duty, and God's power, men act, and the power of God that works the will and the deed, rather give the more to God then since:
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if sin be abounding, I would rather say Grace over-abounds;
if since be abounding, I would rather say Grace over-abounds;
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because that is the favourable side, and gives unto the grace of God more then peradventure some think to be due to him, that where as abounding may be said of sin, let super abounding be said of Grace, Rom. 5. 20. FOurthly, Nor will that doctrine abide the due or true test, that under the pretence of this sole power of God exerted in mans Conversion, doth clamorously cry down all instruments and means, Gospel and Gospel Ministry, under this pretence that the sole power of mans new creation and conversion is of God;
Because that is the favourable side, and gives unto the grace of God more then Peradventure Some think to be due to him, that where as abounding may be said of since, let super abounding be said of Grace, Rom. 5. 20. FOurthly, Nor will that Doctrine abide the due or true test, that under the pretence of this sole power of God exerted in men Conversion, does clamorously cry down all Instruments and means, Gospel and Gospel Ministry, under this pretence that the sole power of men new creation and conversion is of God;
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and therefore hold that as God made this world without tools and instruments, so God shall and will convert men by his converting grace without means, instruments, ministry, and the like; and Therefore hold that as God made this world without tools and Instruments, so God shall and will convert men by his converting grace without means, Instruments, Ministry, and the like;
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And what danger is it to snatch up a piece of a sentence? for they have heard this doctrine from the orthodox, that man cannot, he is disabled to believe in Christ, that the power is of God,
And what danger is it to snatch up a piece of a sentence? for they have herd this Doctrine from the orthodox, that man cannot, he is disabled to believe in christ, that the power is of God,
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and have run away with it, and thence have hatcht this fancie, that therefore we need not look after these means:
and have run away with it, and thence have hatched this fancy, that Therefore we need not look After these means:
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shewing to us that preach, that we had need to use due Correctives in our preaching;
showing to us that preach, that we had need to use due Correctives in our preaching;
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for good medicines without apt Correctives sometimes breed wind or disease, rather then cure it;
for good medicines without apt Correctives sometime breed wind or disease, rather then cure it;
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2882
so this orthodox doctrine not rightly Corrected, breeds this fancy, that there is no need of instruments to work that whereof God hath the sole power;
so this orthodox Doctrine not rightly Corrected, breeds this fancy, that there is no need of Instruments to work that whereof God hath the sole power;
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These men (I can say no less of them) will teach God to convert man;
These men (I can say no less of them) will teach God to convert man;
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Let them teach themselves to stand in the way and rode of Christ, where he walks and doth miracles;
Let them teach themselves to stand in the Way and road of christ, where he walks and does Miracles;
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Let them stand in the way of his ordinances.
Let them stand in the Way of his ordinances.
vvb pno32 vvi p-acp dt n1 pp-f po31 n2.
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For though I confess, God can convert without ordinances and means, yet to say that he doth so, is as if because he did sometime make a man at full stature (as Adam ) therefore he doth so always;
For though I confess, God can convert without ordinances and means, yet to say that he does so, is as if Because he did sometime make a man At full stature (as Adam) Therefore he does so always;
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And so abolish mariage which he hath instituted for the propagation of mankind;
And so Abolah marriage which he hath instituted for the propagation of mankind;
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and so because God can convert man, and bring him to a full autumne and state of grace at first, that therefore God must abolish his own ordinances instituted for bringing his people to him;
and so Because God can convert man, and bring him to a full autumn and state of grace At First, that Therefore God must Abolah his own ordinances instituted for bringing his people to him;
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Is it not enough that God hath tyed us to the use of Ordinances, where Salvation is to be had,
Is it not enough that God hath tied us to the use of Ordinances, where Salvation is to be had,
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but we must tie God according to our fancie, either to or from the use of Ordinances? what if God did extraordinarily without the plough maintain Israel in the wilderness by Manna, bread from heaven;
but we must tie God according to our fancy, either to or from the use of Ordinances? what if God did extraordinarily without the plough maintain Israel in the Wilderness by Manna, bred from heaven;
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is therefore God tyed to do the same by such extraordinary means, when they come to their setled Land, where they mow,
is Therefore God tied to do the same by such extraordinary means, when they come to their settled Land, where they mow,
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and sowe, and reap Corn for themselves? this doth not follow; Where there are no ordinances to be had, there God may work extraordinarily:
and sow, and reap Corn for themselves? this does not follow; Where there Are no ordinances to be had, there God may work extraordinarily:
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But God is not therefore bound to do it, neither can we conclude he will do it;
But God is not Therefore bound to do it, neither can we conclude he will do it;
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let Naaman the Syrian be an extraordinary example of a man healed by miracle, and those that Christ converted and healed:
let Naaman the Syrian be an extraordinary Exampl of a man healed by miracle, and those that christ converted and healed:
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what is this to our purpose? God by his meer free will hath chosen this way of Gospel-ministry,
what is this to our purpose? God by his mere free will hath chosen this Way of Gospel ministry,
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and ordained it to be the Power of God to Salvation, Rom. 1, 16. God puts forth a power when he converts a soul:
and ordained it to be the Power of God to Salvation, Rom. 1, 16. God puts forth a power when he converts a soul:
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and he puts forth this power in this way, the Gospel;
and he puts forth this power in this Way, the Gospel;
cc pns31 vvz av d n1 p-acp d n1, dt n1;
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Its confest that the vessel or pipes by which this excellency of power is conveyed, are earthen and contemptible:
Its confessed that the vessel or pipes by which this excellency of power is conveyed, Are earthen and contemptible:
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But that is de industria, on purpose, 2 Cor. 4. 7. we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us:
But that is de Industria, on purpose, 2 Cor. 4. 7. we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us:
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the weakness of the vessel doth derogate from the power of the vessel: It was his goodness, and not unto your loss, to teach you by men:
the weakness of the vessel does derogate from the power of the vessel: It was his Goodness, and not unto your loss, to teach you by men:
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for if God had taught you by Angels that are by nature unsociable with men, it had not been so well;
for if God had taught you by Angels that Are by nature unsociable with men, it had not been so well;
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now God hath appointed to bring you to heaven by the ministry of men like your selves;
now God hath appointed to bring you to heaven by the Ministry of men like your selves;
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And in a way surable to man, that is, by word and doctrine, by counsel, instruction, reason, God will so convince and convert you, not by insinuating a sudden power into the heart of man:
And in a Way surable to man, that is, by word and Doctrine, by counsel, instruction, reason, God will so convince and convert you, not by insinuating a sudden power into the heart of man:
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from whence Ministers are called workers together with God, 2 Cor. 6. 1. and he also is said to work together with them, Mark. 16. 20. If God and man work together, what shall we think of them that divide this partnership, this conjunction?
from whence Ministers Are called workers together with God, 2 Cor. 6. 1. and he also is said to work together with them, Mark. 16. 20. If God and man work together, what shall we think of them that divide this partnership, this conjunction?
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Quest. Oh but you Preach the law! It is the Gospel that Converts! Answ. You are deceived;Quest. O but you Preach the law! It is the Gospel that Converts! Answer You Are deceived;
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we preach Christ when we preach the law, as is plain when Paul was required by Felix to preach to him the faith of Christ, saith the text, he preacht of righteousness, temperance, and judgement to come, whereat Felix trembled: was this preaching the Faith of Christ? yea, or else Paul was deceived;
we preach christ when we preach the law, as is plain when Paul was required by Felix to preach to him the faith of christ, Says the text, he preached of righteousness, temperance, and judgement to come, whereat Felix trembled: was this preaching the Faith of christ? yea, or Else Paul was deceived;
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the Reason is, because Christ is the end of the Law for Righteousness, Rom. 10 4. and because by the law, men are concluded under sin, that the promise, that is the Gospel, might be given to them that believe, Gal. 3. 22. and if so, what dissonancy will you make between preaching of the means and the end? we are not so mad as to preach Salvation by the law:
the Reason is, Because christ is the end of the Law for Righteousness, Rom. 10 4. and Because by the law, men Are concluded under since, that the promise, that is the Gospel, might be given to them that believe, Gal. 3. 22. and if so, what dissonancy will you make between preaching of the means and the end? we Are not so mad as to preach Salvation by the law:
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and when we preach the Law to you, to wound, it is in order to the promise, and Christ Jesus:
and when we preach the Law to you, to wound, it is in order to the promise, and christ jesus:
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It is not the plungers that trouble the water, that catch the Fish:
It is not the plungers that trouble the water, that catch the Fish:
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we know it is the Net, but the plungers drive the Fish into the net, that they may be caught:
we know it is the Net, but the plungers drive the Fish into the net, that they may be caught:
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we say the work of Salvation is not by the Law, its the net of the Gospel whereby men are caught to Everlasting Salvation:
we say the work of Salvation is not by the Law, its the net of the Gospel whereby men Are caught to Everlasting Salvation:
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But its the terrour of the Law, and the curse under which they are driven into this net:
But its the terror of the Law, and the curse under which they Are driven into this net:
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tis the avenger of blood that pursues with the drawn sword, that makes you fly to the City of refuge,
this the avenger of blood that pursues with the drawn sword, that makes you fly to the city of refuge,
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and therefore there is more of Christ preacht in a Sermon that you call Legal many times then in the vociferations & clamors that silly people use of Christ, Christ,
and Therefore there is more of christ preached in a Sermon that you call Legal many times then in the vociferations & clamours that silly people use of christ, christ,
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as they cryed Baal, Baal, though you pronounce nothing but Christ, a hundred times together:
as they cried Baal, Baal, though you pronounce nothing but christ, a hundred times together:
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and therefore let me charge you (for that I may have leave to do to those that are under my charge) and exhort all others, that since faith comes by hearing,
and Therefore let me charge you (for that I may have leave to do to those that Are under my charge) and exhort all Others, that since faith comes by hearing,
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since you are born again of the uncorruptible seed of the word:
since you Are born again of the uncorruptible seed of the word:
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since his Ministers are in pain, while they go traveling in their souls till Christ be formed in you:
since his Ministers Are in pain, while they go traveling in their Souls till christ be formed in you:
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since the Lord many times in his word honours the instrument in the work of Conversion, with the honour of doing that which he doth by them (St Paul saith, I am your father) as Goliahs sword was honoured with the work that David did by it:
since the Lord many times in his word honours the Instrument in the work of Conversion, with the honour of doing that which he does by them (Saint Paul Says, I am your father) as Goliath's sword was honoured with the work that David did by it:
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upon all these considerations, be not you stricken with this madness, as either to think that the excellency of power of Conversion is in the box that carries this treasure,
upon all these considerations, be not you stricken with this madness, as either to think that the excellency of power of Conversion is in the box that carries this treasure,
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or to divide the treasure from the vessel that you have in it; for then you lose it:
or to divide the treasure from the vessel that you have in it; for then you loose it:
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But where then will you have it? But to consider in your serious thoughts, what those gifts were which Christ gave to his Church on his triumphal day;
But where then will you have it? But to Consider in your serious thoughts, what those Gifts were which christ gave to his Church on his triumphal day;
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a phrase of speech alluding to the Roman triumph;
a phrase of speech alluding to the Roman triumph;
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when a Conquer or came home and had a triumph allowed him by the Senate, he spred his prizes that he brought home, and gave magnificent gifts;
when a Conquer or Come home and had a triumph allowed him by the Senate, he spread his prizes that he brought home, and gave magnificent Gifts;
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so the Apostle observes that when Christ ascended and rode in the triumphal Chariot to heaven, he carried spoils with him, and gave gifts to men;
so the Apostle observes that when christ ascended and road in the triumphal Chariot to heaven, he carried spoils with him, and gave Gifts to men;
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and what were those gifts? Eph. 4. 7. he gave Apostles, Prophets, Evangelists, Pastors and Teachers for the gathering and perfecting of the Saints:
and what were those Gifts? Ephesians 4. 7. he gave Apostles, prophets, Evangelists, Pastors and Teachers for the gathering and perfecting of the Saints:
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or thus (if you will) he gave the Holy Ghost, which doth not only work itself,
or thus (if you will) he gave the Holy Ghost, which does not only work itself,
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but makes overseers, Acts 20. 28. and then works by them, as the instrument is first made, and then wrought with:
but makes Overseers, Acts 20. 28. and then works by them, as the Instrument is First made, and then wrought with:
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so the Holy Ghost makes you overseers, and then works in and by them that are Ministers made by the Holy Ghost,
so the Holy Ghost makes you Overseers, and then works in and by them that Are Ministers made by the Holy Ghost,
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and therefore despise not means and instruments: enough is said of that point to wise men.
and Therefore despise not means and Instruments: enough is said of that point to wise men.
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Fifthly, Nor will that doctrine abide this test, that teacheth that man is the giver, and God the receiver:
Fifthly, Nor will that Doctrine abide this test, that Teaches that man is the giver, and God the receiver:
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for the truth is, God is the first giver in all kinds:
for the truth is, God is the First giver in all Kinds:
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make him but first in the work of Calling, Election, Sanctification, &c. and you cannot be unsound or erroneous in any of these doctrines:
make him but First in the work of Calling, Election, Sanctification, etc. and you cannot be unsound or erroneous in any of these doctrines:
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but that doctrine which makes man the giver, and God the receiver, cannot be true;
but that Doctrine which makes man the giver, and God the receiver, cannot be true;
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the reason is, he loved us first, saith the Apostle, 1 Joh. 4. 19. You have not chosen me,
the reason is, he loved us First, Says the Apostle, 1 John 4. 19. You have not chosen me,
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but I have chosen you, Joh. 15. 16. and therefore it is said, Rom. 11. 35. who hath first given to God? and it shall be recompenced to him again; but I have chosen you, John 15. 16. and Therefore it is said, Rom. 11. 35. who hath First given to God? and it shall be recompensed to him again;
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that is, that hath first done or performed any work, that obliges God to recompence it;
that is, that hath First done or performed any work, that obliges God to recompense it;
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those therefore that make man the first lover, the first chuser, the first giver, they make man the creditor, and God the debtor:
those Therefore that make man the First lover, the First chooser, the First giver, they make man the creditor, and God the debtor:
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and how unsuitable is it with any modesty and ingenuity to speak so? which of necessity must be, if you make man first. Sixthly;
and how unsuitable is it with any modesty and ingenuity to speak so? which of necessity must be, if you make man First. Sixthly;
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Nor doth it follow by this test (which is somewhat a difficult point) that because there is a Covenant made with man, upon conditions of faith and repentance, Nor does it follow by this test (which is somewhat a difficult point) that Because there is a Covenant made with man, upon conditions of faith and Repentance,
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therefore these conditions must be performed by one of the confederates, that is, by mans own power: Therefore these conditions must be performed by one of the confederates, that is, by men own power:
av d n2 vmb vbi vvn p-acp crd pp-f dt n2, cst vbz, p-acp ng1 d n1:
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to confirm this, its said, there was so much required of Adam, and he had power,
to confirm this, its said, there was so much required of Adam, and he had power,
pc-acp vvi d, pn31|vbz vvn, pc-acp vbds av av-d vvn pp-f np1, cc pns31 vhd n1,
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and God expected the performance of the condition made with him; And you know many times it is thus with men;
and God expected the performance of the condition made with him; And you know many times it is thus with men;
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they expect a mutual performance of Covenants one with another;
they expect a mutual performance of Covenants one with Another;
pns32 vvb dt j n1 pp-f n2 crd p-acp n-jn;
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and they do-in-many cases think that man hath power to perform the condition to which he obliges himself: and yet sometimes tis otherwise;
and they do-in-many cases think that man hath power to perform the condition to which he obliges himself: and yet sometime this otherwise;
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there cannot a general rule be made of this; a creditor requires the payment of the summ;
there cannot a general Rule be made of this; a creditor requires the payment of the sum;
pc-acp vmbx dt j n1 vbi vvn pp-f d; dt n1 vvz dt n1 pp-f dt n1;
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yet whether the debtor pays it of mony gotten by his own hand, or borrow it,
yet whither the debtor pays it of money got by his own hand, or borrow it,
av cs dt n1 vvz pn31 pp-f n1 vvn p-acp po31 d n1, cc vvi pn31,
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or it be given him by some benefactor, is not material; only this is material, that the condition be performed, and the money paid:
or it be given him by Some benefactor, is not material; only this is material, that the condition be performed, and the money paid:
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so we may say in this point; this is certain, that the condition required of man, is mans duty, is mans act;
so we may say in this point; this is certain, that the condition required of man, is men duty, is men act;
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and the benefit of the Covenant is for him that performs faith and repentance: but God requires not the performance of the conditions by mans own power:
and the benefit of the Covenant is for him that performs faith and Repentance: but God requires not the performance of the conditions by men own power:
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for therefore the Covenant is altered from Do this and live, unto Believe in the Lord Jesus and thou shalt be saved, they are both exprest Rom. 10. 5, 9. because man, fallen man, could not abide such a condition of life as must rest upon his own power to performance, which was before possible to him while he stood in integrity,
for Therefore the Covenant is altered from Do this and live, unto Believe in the Lord jesus and thou shalt be saved, they Are both expressed Rom. 10. 5, 9. Because man, fallen man, could not abide such a condition of life as must rest upon his own power to performance, which was before possible to him while he stood in integrity,
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but now is impossible to him in sin:
but now is impossible to him in since:
cc-acp av vbz j p-acp pno31 p-acp n1:
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this objection may be further pursued, and then I confess you make a hard knot of it.
this objection may be further pursued, and then I confess you make a hard knot of it.
d n1 vmb vbi av-jc vvn, cc av pns11 vvb pn22 vvi dt j n1 pp-f pn31.
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Obj. Still it seems the condition continues impossible;Object Still it seems the condition continues impossible;
np1 av pn31 vvz dt n1 vvz j;
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for man by a natural power cannot perform personal and perfect obedience, neither can he believe,
for man by a natural power cannot perform personal and perfect Obedience, neither can he believe,
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neither keep the law, nor obey the Gospel, neither perform the condition of works, nor yet of Faith;
neither keep the law, nor obey the Gospel, neither perform the condition of works, nor yet of Faith;
av-dx vvi dt n1, ccx vvi dt n1, av-dx vvi dt n1 pp-f n2, ccx av pp-f n1;
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and what are we then the better? Answ. You must distinguish between a natural power, and a power restored by grace;
and what Are we then the better? Answer You must distinguish between a natural power, and a power restored by grace;
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as to the natural power, there is no more in man to believe in Christ, then to perform the law:
as to the natural power, there is no more in man to believe in christ, then to perform the law:
c-acp p-acp dt j n1, pc-acp vbz dx dc p-acp n1 pc-acp vvi p-acp np1, cs pc-acp vvi dt n1:
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to a natural power both these conditions are impossible, (let me not offend you in words) for to Do this and live, you do not pretend to,
to a natural power both these conditions Are impossible, (let me not offend you in words) for to Do this and live, you do not pretend to,
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but to Believe and come to Christ, that you say you can. But the text saith, no man can come to me;
but to Believe and come to christ, that you say you can. But the text Says, no man can come to me;
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Oh that you could but feel this impotency in your selves;
O that you could but feel this impotency in your selves;
uh cst pn22 vmd cc-acp vvi d n1 p-acp po22 n2;
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but then the power restored is a power to believe in Christ, which is not restored to keep the law of works,
but then the power restored is a power to believe in christ, which is not restored to keep the law of works,
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but unfeignedly to believe in and love Christ:
but unfeignedly to believe in and love christ:
cc-acp av-j pc-acp vvi p-acp cc n1 np1:
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and this power is given by the drawing of God, to all that do indeed come to Christ:
and this power is given by the drawing of God, to all that do indeed come to christ:
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those that are not drawn, do not come; all that come are drawn, and impowred to believe: those that Are not drawn, do not come; all that come Are drawn, and empowered to believe:
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Gods drawing, and mans coming are, both of one latitude, one measure, one extent;
God's drawing, and men coming Are, both of one latitude, one measure, one extent;
n2 vvg, cc ng1 vvg vbr, d pp-f crd n1, crd n1, crd n1;
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as many as the Lord works upon and draws, they do come, ver. 45. And those that are not drawn, do not come, ver. 44. and this I call the restored power, not restored to man to keep the Law,as many as the Lord works upon and draws, they do come, ver. 45. And those that Are not drawn, do not come, ver. 44. and this I call the restored power, not restored to man to keep the Law,
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but to believe in, and receive Christ Jesus. And so the power to perform the condition of the Covenant, is a restored power:
but to believe in, and receive christ jesus. And so the power to perform the condition of the Covenant, is a restored power:
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(7) part (DIV1)
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but to perform the condition of the Covenant of works, there is no power restored:
but to perform the condition of the Covenant of works, there is no power restored:
cc-acp pc-acp vvi dt n1 pp-f dt n1 pp-f n2, pc-acp vbz dx n1 vvn:
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therefore Austin saith, God will not that it should pertain but only to his Grace, that man should come to him, that being come he should not recede from him.
Therefore Austin Says, God will not that it should pertain but only to his Grace, that man should come to him, that being come he should not recede from him.
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And that God would not have the condition of this Covenant to be built on mans power of performance, I prove by three Reasons.
And that God would not have the condition of this Covenant to be built on men power of performance, I prove by three Reasons.
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First, God is pleased that his promise or Covenant should be sure to all the seed:
First, God is pleased that his promise or Covenant should be sure to all the seed:
ord, np1 vbz vvn cst po31 n1 cc n1 vmd vbi j p-acp d dt n1:
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Rom. 4. 16. Therefore it is of faith, that it may be by grace, to the end that the promise might be sure to all the seed:
Rom. 4. 16. Therefore it is of faith, that it may be by grace, to the end that the promise might be sure to all the seed:
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not to all the world, but to all the seed;
not to all the world, but to all the seed;
xx p-acp d dt n1, p-acp p-acp d dt n1;
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and how unsure it had been, if it had stood and bottomed on man, the experience of the first man Adam doth teach, who though in his integrity, made shipwrack of all, by defection from it;
and how unsure it had been, if it had stood and bottomed on man, the experience of the First man Adam does teach, who though in his integrity, made shipwreck of all, by defection from it;
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(7) part (DIV1)
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much more may be said of man under sin, were he not supported by the power of a better prop, the Mediatour;
much more may be said of man under since, were he not supported by the power of a better prop, the Mediator;
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God will have it sure, to all the seed;
God will have it sure, to all the seed;
np1 vmb vhi pn31 j, p-acp d dt n1;
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And therefore will not establish it on the works of man, because he betrayed it and brought shipwrack on it at first, and there shall come a shipwrack on it no more.
And Therefore will not establish it on the works of man, Because he betrayed it and brought shipwreck on it At First, and there shall come a shipwreck on it no more.
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Secondly, God doth not expect that the conditions should be performed by man;Secondly, God does not expect that the conditions should be performed by man;
ord, np1 vdz xx vvi cst dt n2 vmd vbi vvn p-acp n1;
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only calls for it as a duty that I owe, but not as standing in my power:
only calls for it as a duty that I owe, but not as standing in my power:
av-j vvz p-acp pn31 p-acp dt n1 cst pns11 vvb, cc-acp xx c-acp vvg p-acp po11 n1:
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But God makes promises of the very conditions which he requires;
But God makes promises of the very conditions which he requires;
cc-acp np1 vvz n2 pp-f dt j n2 r-crq pns31 vvz;
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not of the benefits of the Covenant only, but of the graces of it that they may keep it;
not of the benefits of the Covenant only, but of the graces of it that they may keep it;
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Mark the promises of the Covenant, I will put my Law into their hearts, and write it in their minds,Mark the promises of the Covenant, I will put my Law into their hearts, and write it in their minds,
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and they shall all know me, Heb. 8. 10, 11. I will put my fear into their hearts that they shall not depart from me, Jer. 32. 40. I will will put my spirit within them,
and they shall all know me, Hebrew 8. 10, 11. I will put my Fear into their hearts that they shall not depart from me, Jer. 32. 40. I will will put my Spirit within them,
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and cause them to walk in my statutes, Ezek. 36. 27. I will take away a heart of stone,
and cause them to walk in my statutes, Ezekiel 36. 27. I will take away a heart of stone,
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and give them a heart of flesh, Ezek. 11. 19. And who will say that these promises are built on any conditions in man?
and give them a heart of Flesh, Ezekiel 11. 19. And who will say that these promises Are built on any conditions in man?
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Thirdly, Because of this Covenant, Christ is surety, which in the first Covenant was not:
Thirdly, Because of this Covenant, christ is surety, which in the First Covenant was not:
ord, c-acp pp-f d n1, np1 vbz n1, r-crq p-acp dt ord n1 vbds xx:
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If we deal with a poor or suspected man, we lie hard at him for a surety:
If we deal with a poor or suspected man, we lie hard At him for a surety:
cs pns12 vvb p-acp dt j cc vvn n1, pns12 vvb av-j p-acp pno31 p-acp dt n1:
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happily we will take a rich mans word.
happily we will take a rich men word.
av-j pns12 vmb vvi dt j ng1 n1.
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Though there was no surety of the first Covenant, for Adam had none, yet now there is a surety given that must stand at stake,
Though there was no surety of the First Covenant, for Adam had none, yet now there is a surety given that must stand At stake,
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and therefor it is said God hath made him a Mediator of a better Covenant, Heb. 7. 22. and this surety-ship of Christ shews that man is not to be trusted but upon surety.
and Therefore it is said God hath made him a Mediator of a better Covenant, Hebrew 7. 22. and this suretyship of christ shows that man is not to be trusted but upon surety.
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And what undertaking Christ performs, may be seen in his account he makes of his sheep, John 17. 8. I have manifested thy word unto them,
And what undertaking christ performs, may be seen in his account he makes of his sheep, John 17. 8. I have manifested thy word unto them,
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and they have received it, and have known that I came out from thee, And believed that thou hast sent me: and they have received it, and have known that I Come out from thee, And believed that thou hast sent me:
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this is an excellent undertaker, and a good Accountant for his sheep: not one of them is lost, they have received thy word, they have believed:
this is an excellent undertaker, and a good Accountant for his sheep: not one of them is lost, they have received thy word, they have believed:
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A rare comfort for all that are Christs, they are undertaken for, Christ is accountable for them to God.
A rare Comfort for all that Are Christ, they Are undertaken for, christ is accountable for them to God.
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7. Lastly, Since the glory of God is thus kept intire, that all things are of him, through him, to him, Rom. 11. ult.
7. Lastly, Since the glory of God is thus kept entire, that all things Are of him, through him, to him, Rom. 11. ult.
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and that rectum est index sui & obliqui, the right line is index of it self, and the oblique or Crooked:
and that rectum est index sui & obliqui, the right line is index of it self, and the oblique or Crooked:
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Let whatsoever doctrine that makes not all to be of him, through him, and unto him, be hence confuted, by this excellent test; as
Let whatsoever Doctrine that makes not all to be of him, through him, and unto him, be hence confuted, by this excellent test; as
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First, That which makes man a beginner of Conversion, and God a helper of those beginnings:First, That which makes man a beginner of Conversion, and God a helper of those beginnings:
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that affirms assisting, but not preventing Grace; that which makes grace the nurse, not the mother that brings forth;
that affirms assisting, but not preventing Grace; that which makes grace the nurse, not the mother that brings forth;
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a crutch for the lame, but not life to quicken the dead;
a crutch for the lame, but not life to quicken the dead;
dt n1 p-acp dt j, cc-acp xx n1 pc-acp vvi dt j;
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that which makes God the finisher, but not the author of Faith, this is not Scripture doctrine;
that which makes God the finisher, but not the author of Faith, this is not Scripture Doctrine;
cst r-crq vvz np1 dt n1, cc-acp xx dt n1 pp-f n1, d vbz xx n1 n1;
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this makes not all to be of him. this makes not all to be of him.
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Secondly, That which affirms that though there be no merit in Justification, yet there is a power in man for Sanctification,
Secondly, That which affirms that though there be no merit in Justification, yet there is a power in man for Sanctification,
ord, cst r-crq vvz d cs pc-acp vbb dx n1 p-acp n1, av pc-acp vbz dt n1 p-acp n1 p-acp n1,
(7) part (DIV1)
382
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3005
because it deals unequally with a long arm, and a short one; allows no merit, and yet assumes a power: that sounds not well neither:Because it deals unequally with a long arm, and a short one; allows no merit, and yet assumes a power: that sounds not well neither:
c-acp pn31 vvz av-j p-acp dt j n1, cc dt j pi; vvz dx n1, cc av vvz dt n1: cst vvz xx av av-dx:
(7) part (DIV1)
382
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3006
yet this is a thought that is in many a mans heart, Oh that God would pardon me,
yet this is a Thought that is in many a men heart, O that God would pardon me,
av d vbz dt n1 cst vbz p-acp d dt ng1 n1, uh cst np1 vmd vvi pno11,
(7) part (DIV1)
382
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3007
and for walking with God, let me alone:
and for walking with God, let me alone:
cc p-acp vvg p-acp np1, vvb pno11 av-j:
(7) part (DIV1)
382
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3008
Oh that God would forgive me my sins, and Ile cleanse my self, Ile live to God:
O that God would forgive me my Sins, and I'll cleanse my self, I'll live to God:
uh cst np1 vmd vvi pno11 po11 n2, cc pns11|vmb vvi po11 n1, pns11|vmb vvi p-acp np1:
(7) part (DIV1)
382
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3009
you will not assume the merit of Justification:
you will not assume the merit of Justification:
pn22 vmb xx vvi dt n1 pp-f n1:
(7) part (DIV1)
382
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3010
but you may not set your power in the place of the spirit of God in point of sanctification, no more then merit in place of the Lord Jesus for Justification;
but you may not Set your power in the place of the Spirit of God in point of sanctification, no more then merit in place of the Lord jesus for Justification;
cc-acp pn22 vmb xx vvi po22 n1 p-acp dt n1 pp-f dt n1 pp-f np1 p-acp n1 pp-f n1, av-dx dc cs n1 p-acp n1 pp-f dt n1 np1 p-acp n1;
(7) part (DIV1)
382
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3011
for in Psal. 103. he forgives all thy sin, and heals all thy disease, ver. 3. where in one verse you may see both:
for in Psalm 103. he forgives all thy since, and heals all thy disease, ver. 3. where in one verse you may see both:
c-acp p-acp np1 crd pns31 vvz d po21 n1, cc vvz d po21 n1, fw-la. crd q-crq p-acp crd n1 pn22 vmb vvi d:
(7) part (DIV1)
382
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3012
I Confess, Justification is like quitting of a Prisoner at the Goal delivery; the sentence quits him in an instant, and frees him.
I Confess, Justification is like quitting of a Prisoner At the Goal delivery; the sentence quits him in an instant, and frees him.
pns11 vvb, n1 vbz av-j vvg pp-f dt n1 p-acp dt n1 n1; dt n1 vvz pno31 p-acp dt n-jn, cc vvz pno31.
(7) part (DIV1)
382
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3013
But sanctification is like the healing of a wound by a Surgeon, which is a progressive work, a work of time:
But sanctification is like the healing of a wound by a Surgeon, which is a progressive work, a work of time:
p-acp n1 vbz av-j dt n-vvg pp-f dt n1 p-acp dt n1, r-crq vbz dt j n1, dt n1 pp-f n1:
(7) part (DIV1)
382
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3014
the power of man is nothing in the one as well as the other; without me you can do nothing;
the power of man is nothing in the one as well as the other; without me you can do nothing;
dt n1 pp-f n1 vbz pix p-acp dt crd c-acp av c-acp dt j-jn; p-acp pno11 pn22 vmb vdi pix;
(7) part (DIV1)
382
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3015
both are from Christ that comes by water and blood, 1 Joh. 5. 6. for the remission of sin,
both Are from christ that comes by water and blood, 1 John 5. 6. for the remission of since,
d vbr p-acp np1 cst vvz p-acp n1 cc n1, vvn np1 crd crd p-acp dt n1 pp-f n1,
(7) part (DIV1)
382
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3016
and also for cleansing, purging, and purifying of the heart;
and also for cleansing, purging, and purifying of the heart;
cc av p-acp vvg, vvg, cc n-vvg pp-f dt n1;
(7) part (DIV1)
382
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3017
who is made both righteousness and sanctification to us, 1 Cor. 1. 30. for else a man may be reformed by vertue, not sanctified, which is by grace or faith.who is made both righteousness and sanctification to us, 1 Cor. 1. 30. for Else a man may be reformed by virtue, not sanctified, which is by grace or faith.
r-crq vbz vvn d n1 cc n1 p-acp pno12, vvn np1 crd crd p-acp av dt n1 vmb vbi vvn p-acp n1, xx vvn, r-crq vbz p-acp n1 cc n1.
(7) part (DIV1)
382
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3018
Thirdly, That which though it denyes not grace to be of God (no Pelagian would ever do that) yet affirms the use of grace to be of man;
Thirdly, That which though it Denies not grace to be of God (no Pelagian would ever do that) yet affirms the use of grace to be of man;
ord, cst r-crq cs pn31 vvz xx n1 pc-acp vbi pp-f np1 (dx n1 vmd av vdi d) av vvz dt n1 pp-f n1 pc-acp vbi pp-f n1;
(7) part (DIV1)
383
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3019
it is in man to receive it, or not receive it; to believe by it, or no;
it is in man to receive it, or not receive it; to believe by it, or no;
pn31 vbz p-acp n1 pc-acp vvi pn31, cc xx vvi pn31; pc-acp vvi p-acp pn31, cc av-dx;
(7) part (DIV1)
383
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3020
that is, that God may give the power, but not the act: God gives the power whereby I may believe in Christ if I will:
that is, that God may give the power, but not the act: God gives the power whereby I may believe in christ if I will:
d vbz, cst np1 vmb vvi dt n1, cc-acp xx dt n1: np1 vvz dt n1 c-crq pns11 vmb vvi p-acp np1 cs pns11 vmb:
(7) part (DIV1)
383
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3021
But he gives not the act of believing; And this is the great question which methinks is thus determined in the Scripture;
But he gives not the act of believing; And this is the great question which methinks is thus determined in the Scripture;
cc-acp pns31 vvz xx dt n1 pp-f vvg; cc d vbz dt j n1 r-crq vvz vbz av vvn p-acp dt n1;
(7) part (DIV1)
383
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3022
God, saith the Apostle, works both to will and to do; God, Says the Apostle, works both to will and to do;
np1, vvz dt n1, vvz d p-acp n1 cc pc-acp vdi;
(7) part (DIV1)
383
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3023
and every man that hath learned of the Father comes to me, Joh. 6. 45. for though your reason tells you, that in many cases a man hath power to do that he doth not,
and every man that hath learned of the Father comes to me, John 6. 45. for though your reason tells you, that in many cases a man hath power to do that he does not,
cc d n1 cst vhz vvn pp-f dt n1 vvz p-acp pno11, np1 crd crd p-acp c-acp po22 n1 vvz pn22, cst p-acp d n2 dt n1 vhz n1 pc-acp vdi cst pns31 vdz xx,
(7) part (DIV1)
383
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3024
as to see when he shuts his eyes, you must make a difference ▪ for when God works faith, he frames the heart to use his grace and to believe,
as to see when he shuts his eyes, you must make a difference ▪ for when God works faith, he frames the heart to use his grace and to believe,
c-acp pc-acp vvi c-crq pns31 vvz po31 n2, pn22 vmb vvi dt n1 ▪ p-acp q-crq n1 vvz n1, pns31 vvz dt n1 pc-acp vvi po31 n1 cc pc-acp vvi,
(7) part (DIV1)
383
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3025
as when the hand doth turn the wheel, the wheel always tnrns; for if it did not turn, it takes away the subject of the question;
as when the hand does turn the wheel, the wheel always tnrns; for if it did not turn, it Takes away the Subject of the question;
c-acp c-crq dt n1 vdz vvi dt n1, dt n1 av vvz; c-acp cs pn31 vdd xx vvi, pn31 vvz av dt n-jn pp-f dt n1;
(7) part (DIV1)
383
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3026
when there is a power put forth from God to work upon my heart, to lead me to Christ, he doth not therein only give a power that I shall use it as I list; thats clean contrary:
when there is a power put forth from God to work upon my heart, to led me to christ, he does not therein only give a power that I shall use it as I list; thats clean contrary:
c-crq pc-acp vbz dt n1 vvd av p-acp np1 pc-acp vvi p-acp po11 n1, pc-acp vvi pno11 p-acp np1, pns31 vdz xx av av-j vvi dt n1 cst pns11 vmb vvi pn31 c-acp pns11 vvb; d|vbz j n-jn:
(7) part (DIV1)
383
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3027
for if he turn me, I am turned; and if I am not turned, he doth not turn me.
for if he turn me, I am turned; and if I am not turned, he does not turn me.
c-acp cs pns31 vvb pno11, pns11 vbm vvn; cc cs pns11 vbm xx vvn, pns31 vdz xx vvi pno11.
(7) part (DIV1)
383
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3028
Fourthly, that which teaches That Good works acceptable to God, may be performed without a new nature:
Fourthly, that which Teaches That Good works acceptable to God, may be performed without a new nature:
ord, cst r-crq vvz cst j n2 j p-acp np1, vmb vbi vvn p-acp dt j n1:
(7) part (DIV1)
384
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3029
(and by this point) I thrust every man to seek a new nature, and a new being:
(and by this point) I thrust every man to seek a new nature, and a new being:
(cc p-acp d n1) pns11 vvd d n1 pc-acp vvi dt j n1, cc dt j vbg:
(7) part (DIV1)
384
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3030
and not only to do good works;
and not only to do good works;
cc xx av-j pc-acp vdi j n2;
(7) part (DIV1)
384
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3031
for that contradicts the point of our Saviour, Make the tree good and his fruit good:
for that contradicts the point of our Saviour, Make the tree good and his fruit good:
c-acp cst vvz dt n1 pp-f po12 n1, vvb dt n1 j cc po31 n1 j:
(7) part (DIV1)
384
Page 187
3032
There must first be Regeneration, Renovation in the spirit of man, whereby he must be implanted into Christ Jesus,
There must First be Regeneration, Renovation in the Spirit of man, whereby he must be implanted into christ jesus,
a-acp vmb ord vbi n1, n1 p-acp dt n1 pp-f n1, c-crq pns31 vmb vbi vvn p-acp np1 np1,
(7) part (DIV1)
384
Page 187
3033
or there will never grow good fruit thereon.
or there will never grow good fruit thereon.
cc pc-acp vmb av-x vvi j n1 av.
(7) part (DIV1)
384
Page 187
3034
Lastly, that it is true, God sends Christ, (as the text saith.) But there are so many attractives in him to draw a sinner, that there needs no drawing of God:
Lastly, that it is true, God sends christ, (as the text Says.) But there Are so many attractives in him to draw a sinner, that there needs no drawing of God:
ord, cst pn31 vbz j, np1 vvz np1, (c-acp dt n1 vvz.) p-acp a-acp vbr av d n2 p-acp pno31 pc-acp vvi dt n1, cst a-acp vvz dx vvg pp-f np1:
(7) part (DIV1)
385
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3035
there needs no drawing of a lost man to a Saviour, no more then a poor man is drawn to a loaf of bread:
there needs no drawing of a lost man to a Saviour, no more then a poor man is drawn to a loaf of bred:
a-acp vvz dx vvg pp-f dt j-vvn n1 p-acp dt n1, av-dx dc cs dt j n1 vbz vvn p-acp dt n1 pp-f n1:
(7) part (DIV1)
385
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3036
But sinners lost and undone, stand in need of drawing:
But Sinners lost and undone, stand in need of drawing:
cc-acp n2 vvn cc vvn, vvb p-acp n1 pp-f vvg:
(7) part (DIV1)
385
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3037
And therefore I shall shew, that as God gives Christ, so he must give faith in Christ, or I cannot be saved:
And Therefore I shall show, that as God gives christ, so he must give faith in christ, or I cannot be saved:
cc av pns11 vmb vvi, cst c-acp np1 vvz np1, av pns31 vmb vvi n1 p-acp np1, cc pns11 vmbx vbi vvn:
(7) part (DIV1)
385
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3038
As God gives Christ, and sends him to me, so he must draw me, and bring me to Christ,
As God gives christ, and sends him to me, so he must draw me, and bring me to christ,
c-acp np1 vvz np1, cc vvz pno31 p-acp pno11, av pns31 vmb vvi pno11, cc vvb pno11 p-acp np1,
(7) part (DIV1)
385
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3039
or else no saving effect will follow. And that shall be the second Use or Inference.
or Else no Saving Effect will follow. And that shall be the second Use or Inference.
cc av av-dx j-vvg n1 vmb vvi. cc cst vmb vbi dt ord vvi cc n1.
(7) part (DIV1)
385
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3040
THat as God sends Christ to us, so he must draw us also to him, or else there can be no salvation: THat as God sends christ to us, so he must draw us also to him, or Else there can be no salvation:
cst p-acp np1 vvz np1 p-acp pno12, av pns31 vmb vvi pno12 av p-acp pno31, cc av pc-acp vmb vbi dx n1:
(7) part (DIV1)
386
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3041
and this may be thus proved. Those that come not to Christ, cannot be saved by him;
and this may be thus proved. Those that come not to christ, cannot be saved by him;
cc d vmb vbi av vvn. d cst vvb xx p-acp np1, vmbx vbi vvn p-acp pno31;
(7) part (DIV1)
386
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3042
those of the world that are not drawn by this drawing of the Father, do not come to Christ: therefore they are not saved:
those of the world that Are not drawn by this drawing of the Father, do not come to christ: Therefore they Are not saved:
d pp-f dt n1 cst vbr xx vvn p-acp d vvg pp-f dt n1, vdb xx vvi p-acp np1: av pns32 vbr xx vvn:
(7) part (DIV1)
386
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3043
The service that this Inference doth, is, this will beat down the thoughts of many thousands that rest in this empty plea:
The service that this Inference does, is, this will beatrice down the thoughts of many thousands that rest in this empty plea:
dt n1 cst d n1 vdz, vbz, d vmb vvi a-acp dt n2 pp-f d crd cst n1 p-acp d j n1:
(7) part (DIV1)
386
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3044
God hath sent Christ to die, and to redeem mankind; it is well, and the plea is good for encouragement to believe;
God hath sent christ to die, and to Redeem mankind; it is well, and the plea is good for encouragement to believe;
np1 vhz vvn np1 pc-acp vvi, cc pc-acp vvi n1; pn31 vbz av, cc dt n1 vbz j p-acp n1 pc-acp vvi;
(7) part (DIV1)
386
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3045
but if this be all the consolation, if this be all you rest upon, Gods acts in sending Christ, you are much mistaken;
but if this be all the consolation, if this be all you rest upon, God's acts in sending christ, you Are much mistaken;
cc-acp cs d vbb d dt n1, cs d vbb d pn22 vvb p-acp, npg1 n2 p-acp vvg np1, pn22 vbr av-d vvn;
(7) part (DIV1)
386
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3046
for the great question is, Hath God drawn thee to Christ? Thou pleadest Christs mission:
for the great question is, Hath God drawn thee to christ? Thou pleadest Christ mission:
p-acp dt j n1 vbz, vhz np1 vvn pno21 p-acp np1? pns21 vv2 npg1 n1:
(7) part (DIV1)
386
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3047
but Canst thou make Gods traction of thee to appear? This is the great point that this doctrine preaches:
but Canst thou make God's traction of thee to appear? This is the great point that this Doctrine Preaches:
cc-acp vm2 pns21 vvi npg1 n1 pp-f pno21 pc-acp vvi? d vbz dt j n1 cst d n1 vvz:
(7) part (DIV1)
386
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3048
as if Christ should say, It is true, My Father hath sent me, and I am come to you by his appointment, to shed my blood for you;
as if christ should say, It is true, My Father hath sent me, and I am come to you by his appointment, to shed my blood for you;
c-acp cs np1 vmd vvi, pn31 vbz j, po11 n1 vhz vvn pno11, cc pns11 vbm vvn p-acp pn22 p-acp po31 n1, pc-acp vvi po11 n1 p-acp pn22;
(7) part (DIV1)
386
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3049
but you must come to me if you will have life;
but you must come to me if you will have life;
cc-acp pn22 vmb vvi p-acp pno11 cs pn22 vmb vhi n1;
(7) part (DIV1)
386
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3050
and come to me you cannot, except you be drawn by the power of him that sent me;
and come to me you cannot, except you be drawn by the power of him that sent me;
cc vvb p-acp pno11 pn22 vmbx, c-acp pn22 vbb vvn p-acp dt n1 pp-f pno31 cst vvd pno11;
(7) part (DIV1)
386
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3051
for no man can come to me except the Father draw him. Whether of the two be most necessary to salvation;
for no man can come to me except the Father draw him. Whither of the two be most necessary to salvation;
c-acp dx n1 vmb vvi p-acp pno11 p-acp dt n1 vvb pno31. cs pp-f dt crd vbb av-ds j p-acp n1;
(7) part (DIV1)
386
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3052
Gods mission of Christ, or Gods traction of man to Christ, is as I conceive, a trivial question, hardly coming into the Schools, which will tye a knot in any rush;
God's mission of christ, or God's traction of man to christ, is as I conceive, a trivial question, hardly coming into the Schools, which will tie a knot in any rush;
npg1 n1 pp-f np1, cc ng1 n1 pp-f n1 p-acp np1, vbz c-acp pns11 vvb, dt j n1, av vvg p-acp dt n2, r-crq vmb vvi dt n1 p-acp d n1;
(7) part (DIV1)
387
Page 187
3053
for they are both equally necessary:
for they Are both equally necessary:
c-acp pns32 vbr av-d av-j j:
(7) part (DIV1)
387
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3054
as the Serpent on the pole in view to be lookt upon, and the eye to see it, were both necessary for the recovery of them that were bitten by fiery Serpents:
as the Serpent on the pole in view to be looked upon, and the eye to see it, were both necessary for the recovery of them that were bitten by fiery Serpents:
c-acp dt n1 p-acp dt n1 p-acp n1 pc-acp vbi vvn p-acp, cc dt n1 pc-acp vvi pn31, vbdr d j p-acp dt n1 pp-f pno32 cst vbdr vvn p-acp j n2:
(7) part (DIV1)
387
Page 187
3055
except God send Christ, there is no object of Faith: except God draw you to Christ, there is no act of Faith:
except God send christ, there is no Object of Faith: except God draw you to christ, there is no act of Faith:
c-acp np1 vvb np1, pc-acp vbz dx n1 pp-f n1: c-acp np1 vvb pn22 p-acp np1, pc-acp vbz dx n1 pp-f n1:
(7) part (DIV1)
387
Page 187
3056
And the necessity of the object and of the act, cannot without fondness be compared together;
And the necessity of the Object and of the act, cannot without fondness be compared together;
cc dt n1 pp-f dt n1 cc pp-f dt n1, vmbx p-acp n1 vbi vvn av;
(7) part (DIV1)
387
Page 187
3057
for both, are in their kind necessary in the highest degree: the mercy and the grace of God are eminent in both:
for both, Are in their kind necessary in the highest degree: the mercy and the grace of God Are eminent in both:
p-acp d, vbr p-acp po32 j j p-acp dt js n1: dt n1 cc dt n1 pp-f np1 vbr j p-acp d:
(7) part (DIV1)
387
Page 187
3058
the Father his sending Christ, and the Fathers drawing of sinners unto Christ, they are both necessary.
the Father his sending christ, and the Father's drawing of Sinners unto christ, they Are both necessary.
dt n1 po31 n-vvg np1, cc dt n2 vvg pp-f n2 p-acp np1, pns32 vbr av-d j.
(7) part (DIV1)
387
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3059
But yet this sending, and this drawing, are of distinct consideration in divers respects. First, Gods sending Christ, sets up to sinful man the object of his faith.
But yet this sending, and this drawing, Are of distinct consideration in diverse respects. First, God's sending christ, sets up to sinful man the Object of his faith.
p-acp av d vvg, cc d vvg, vbr pp-f j n1 p-acp j n2. ord, n2 vvg np1, vvz a-acp p-acp j n1 dt n1 pp-f po31 n1.
(7) part (DIV1)
387
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3060
For though all the Scripture be the object of that they call the Catholick faith;
For though all the Scripture be the Object of that they call the Catholic faith;
c-acp cs d dt n1 vbb dt n1 pp-f cst pns32 vvb dt njp n1;
(7) part (DIV1)
388
Page 188
3061
yet peculiarly, Christ in the Scripture is the kernel and marrow of all the types in the Old Testament:
yet peculiarly, christ in the Scripture is the kernel and marrow of all the types in the Old Testament:
av av-j, np1 p-acp dt n1 vbz dt n1 cc n1 pp-f d dt n2 p-acp dt j n1:
(7) part (DIV1)
388
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3062
Christ is the object of Faith, whereby it justifies: For though the eye that lookt to the brazen Serpent, could see many things besides;
christ is the Object of Faith, whereby it Justifies: For though the eye that looked to the brazen Serpent, could see many things beside;
np1 vbz dt n1 pp-f n1, c-crq pn31 vvz: c-acp cs dt n1 cst vvd p-acp dt j n1, vmd vvi d n2 a-acp;
(7) part (DIV1)
388
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3063
yet they could have no cure by the sight of any thing but that; this sets up to man the object of his Faith;
yet they could have no cure by the sighed of any thing but that; this sets up to man the Object of his Faith;
av pns32 vmd vhi dx n1 p-acp dt n1 pp-f d n1 p-acp d; d vvz a-acp p-acp n1 dt n1 pp-f po31 n1;
(7) part (DIV1)
388
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3064
Gods drawing, works in man the act of Faith: If Christ had not been sent, there had been no object to be believed on:
God's drawing, works in man the act of Faith: If christ had not been sent, there had been no Object to be believed on:
n2 vvg, vvz p-acp n1 dt n1 pp-f n1: cs np1 vhd xx vbn vvn, a-acp vhd vbn dx n1 pc-acp vbi vvn a-acp:
(7) part (DIV1)
388
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3065
If God should not draw sinners to him, there would be no faith to believe by:
If God should not draw Sinners to him, there would be no faith to believe by:
cs np1 vmd xx vvi n2 p-acp pno31, pc-acp vmd vbi dx n1 pc-acp vvi p-acp:
(7) part (DIV1)
388
Page 188
3066
So that it would be as with Israel, if there were either no Serpent on the pole to be lookt unto,
So that it would be as with Israel, if there were either no Serpent on the pole to be looked unto,
av cst pn31 vmd vbi a-acp p-acp np1, cs pc-acp vbdr d dx n1 p-acp dt n1 pc-acp vbi vvn p-acp,
(7) part (DIV1)
388
Page 188
3067
or no eye to look up to it, the recovery of those bitten with the fiery Serpents would fail.
or no eye to look up to it, the recovery of those bitten with the fiery Serpents would fail.
cc dx n1 pc-acp vvi a-acp p-acp pn31, dt n1 pp-f d j-vvn p-acp dt j n2 vmd vvi.
(7) part (DIV1)
388
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3068
Secondly, Gods sending of Christ was in pursuance of his Covenant made with our Mediaeter:
Secondly, God's sending of christ was in pursuance of his Covenant made with our Mediaeter:
ord, n2 vvg pp-f np1 vbds p-acp n1 pp-f po31 n1 vvn p-acp po12 n1:
(7) part (DIV1)
389
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Gods drawing unto Christ, is in pursuance of his Covenant made with sinners in the Mediator. God's drawing unto christ, is in pursuance of his Covenant made with Sinners in the Mediator.
n2 vvg p-acp np1, vbz p-acp n1 pp-f po31 n1 vvn p-acp n2 p-acp dt n1.
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That there is a Covenant of God the Father with Christ Jesus, seems very probable: because there was a Covenant made with the first Adam; therefore also with the second:
That there is a Covenant of God the Father with christ jesus, seems very probable: Because there was a Covenant made with the First Adam; Therefore also with the second:
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And this is intimated by Christ himself, in these words, John 17. 4. I have finished the work that thou gavest me to do.
And this is intimated by christ himself, in these words, John 17. 4. I have finished the work that thou Gavest me to do.
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And in those, Heb. 10. 9. Lo I come to do thy will O God.
And in those, Hebrew 10. 9. Lo I come to do thy will Oh God.
cc p-acp d, np1 crd crd np1 pns11 vvb pc-acp vdi po21 n1 uh np1.
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For there is that we call the Law, imposed upon our Mediator, that is the Covenant made with Christ.
For there is that we call the Law, imposed upon our Mediator, that is the Covenant made with christ.
p-acp pc-acp vbz cst pns12 vvb dt n1, vvn p-acp po12 n1, cst vbz dt n1 vvd p-acp np1.
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And Arminius in his Orations De Sacerdotio Christi, confesses this Covenant made with Christ, is very well exprest in these words, Isa. 53. 10. When thou shalt make his soul an offering for sin;
And Arminius in his Orations De Sacerdotal Christ, Confesses this Covenant made with christ, is very well expressed in these words, Isaiah 53. 10. When thou shalt make his soul an offering for since;
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therefore his soul was to be an offering: And the promise of the Covenant with Christ, that he should see his seed:
Therefore his soul was to be an offering: And the promise of the Covenant with christ, that he should see his seed:
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this Covenant of God with the Mediator, what he should perform as Mediator, is pursued and brought to effect by God his sending of his Son:
this Covenant of God with the Mediator, what he should perform as Mediator, is pursued and brought to Effect by God his sending of his Son:
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But the Covenant made with sinners in a Mediator, it is this, If you believe in,
But the Covenant made with Sinners in a Mediator, it is this, If you believe in,
cc-acp dt n1 vvd p-acp n2 p-acp dt n1, pn31 vbz d, cs pn22 vvb p-acp,
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and come to this Lord Jesus whom he hath sent, you shall be saved: And this part of the Covenant is brought to effect and pursued;
and come to this Lord jesus whom he hath sent, you shall be saved: And this part of the Covenant is brought to Effect and pursued;
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by Gods drawing us to come to Christ:
by God's drawing us to come to christ:
p-acp n2 vvg pno12 pc-acp vvi p-acp np1:
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The want of making distinction between the Covenant with the Mediator, what he shall do, he shall make his soul an offering for sin:
The want of making distinction between the Covenant with the Mediator, what he shall do, he shall make his soul an offering for since:
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And what he shall have, he shall see his seed, he shall divide the spoil, take the captive out of the hands of the Devil:
And what he shall have, he shall see his seed, he shall divide the spoil, take the captive out of the hands of the devil:
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and between the Covenant with the sinner; where there are the same two respects; what he shall do, he shall come unto and believe in the Lord Jesus;
and between the Covenant with the sinner; where there Are the same two respects; what he shall do, he shall come unto and believe in the Lord jesus;
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and what he shall have, he shall be justified, saved, and recovered cut of the hands of hell and damnation:
and what he shall have, he shall be justified, saved, and recovered Cut of the hands of hell and damnation:
cc r-crq pns31 vmb vhi, pns31 vmb vbi vvn, vvn, cc vvd n1 pp-f dt n2 pp-f n1 cc n1:
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How shall man be able to do this? saith God, I will draw him, for else he cannot come;
How shall man be able to do this? Says God, I will draw him, for Else he cannot come;
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for, No man can come to me except my Father draw him.
for, No man can come to me except my Father draw him.
p-acp, dx n1 vmb vvi p-acp pno11 c-acp po11 n1 vvi pno31.
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I say, the not distinguishing of these two, breeds great confusion in the apprehensions of men about the Covenant.
I say, the not distinguishing of these two, breeds great confusion in the apprehensions of men about the Covenant.
pns11 vvb, cs xx vvg pp-f d crd, vvz j n1 p-acp dt n2 pp-f n2 p-acp dt n1.
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Thirdly, Gods sending Christ, puts a difference between mankind and the Angels that sinned: But Gods drawing of man unto Christ, puts a difference between the elect and others.
Thirdly, God's sending christ, puts a difference between mankind and the Angels that sinned: But God's drawing of man unto christ, puts a difference between the elect and Others.
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The speculation of which point, is of delightful and pleasant consideration.
The speculation of which point, is of delightful and pleasant consideration.
dt n1 pp-f r-crq n1, vbz pp-f j cc j n1.
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By sending Christ, he puts a difference between mankind, faln and lapsed, and the Angels that fell;
By sending christ, he puts a difference between mankind, fallen and lapsed, and the Angels that fell;
p-acp vvg np1, pns31 vvz dt n1 p-acp n1, vvn cc vvn, cc dt n2 cst vvd;
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there was no cord let down from heaven to them, to draw them out of the pit into which they were faln.
there was no cord let down from heaven to them, to draw them out of the pit into which they were fallen.
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By drawing unto Christ, he puts a difference between those that God will save, and those that he will not save;
By drawing unto christ, he puts a difference between those that God will save, and those that he will not save;
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As many as were ordained to eternal life, believed, Acts 13. 48. To the Angels that sinned, Christ is not sent;As many as were ordained to Eternal life, believed, Acts 13. 48. To the Angels that sinned, christ is not sent;
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there you see the love of God to mankind: And they that are not ordained to eternal life, are not drawn;
there you see the love of God to mankind: And they that Are not ordained to Eternal life, Are not drawn;
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that makes a distinction of men.
that makes a distinction of men.
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Fourthly, God in sending Christ doth not look at mans faith as antecedent, or required of man before God sends him:
Fourthly, God in sending christ does not look At men faith as antecedent, or required of man before God sends him:
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But Gods drawing man to Christ, works that faith whereby man is saved. But God's drawing man to christ, works that faith whereby man is saved.
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Gods sending Christ, doth not look to faith at all, because Christ is sent to man yet resting in his unbelief;
God's sending christ, does not look to faith At all, Because christ is sent to man yet resting in his unbelief;
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but that faith that is required to salvation, is wrought by Gods drawing, whereby he moulds the heart of man to Christ;
but that faith that is required to salvation, is wrought by God's drawing, whereby he moulds the heart of man to christ;
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as by a familiar comparison may be instanced:
as by a familiar comparison may be instanced:
c-acp p-acp dt j-jn n1 vmb vbi vvn:
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The eye looking up, was not required to the setting up of the Serpent upon the pole:
The eye looking up, was not required to the setting up of the Serpent upon the pole:
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by Gods command it was set up, whether any man was stung or no; but looking up was required to the recovery of the person stung.
by God's command it was Set up, whither any man was stung or no; but looking up was required to the recovery of the person stung.
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Fifthly, If God should have sent Christ, and required it of mans power, or left it to mans power, to come in and to receive him, there would not have been a man, as I conceive, saved.
Fifthly, If God should have sent christ, and required it of men power, or left it to men power, to come in and to receive him, there would not have been a man, as I conceive, saved.
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And his sending, which is Gods act, would have faln short of its effect, without Gods drawing;
And his sending, which is God's act, would have fallen short of its Effect, without God's drawing;
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because there would not have been faith found to have received and believed in him;
Because there would not have been faith found to have received and believed in him;
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for No man can, &c. and so Christs Kingdom had not been set up and built;
for No man can, etc. and so Christ Kingdom had not been Set up and built;
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there had no members been planted into this head.
there had no members been planted into this head.
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But the gift of Christ to and for men, being seconded by a power of bringing men in to Christ, gives effect and success;
But the gift of christ to and for men, being seconded by a power of bringing men in to christ, gives Effect and success;
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and therefore you shall find in the Gospel alwayes, Gods giving of Christ to man, is seconded by the giving of the Spirit;
and Therefore you shall find in the Gospel always, God's giving of christ to man, is seconded by the giving of the Spirit;
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that as we are redeemed, reconciled, and justified by Christs merit and blood; so we must also be enlightened, regenerate and sanctified by Gods Spirit;
that as we Are redeemed, reconciled, and justified by Christ merit and blood; so we must also be enlightened, regenerate and sanctified by God's Spirit;
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the one of these accompanies the other:
the one of these Accompanies the other:
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And this power of the Spirit doth so certainly go along with Christs merit, as to the salvation of any man, that it is said, Have one, have both.
And this power of the Spirit does so Certainly go along with Christ merit, as to the salvation of any man, that it is said, Have one, have both.
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For he that hath not the Spirit of Christ is none of his, Rom. 8. 9. Because though Christ be sent by the mission of God,For he that hath not the Spirit of christ is none of his, Rom. 8. 9. Because though christ be sent by the mission of God,
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yet without this Spirit there is no drawing, no traction of man to be partaker of Christ,
yet without this Spirit there is no drawing, no traction of man to be partaker of christ,
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as we have some adumbration or shadow.
as we have Some adumbration or shadow.
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In Israel they are delivered from the destroying Angel by blood sprinkled on the door posts:
In Israel they Are Delivered from the destroying Angel by blood sprinkled on the door posts:
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And from the Egyptian slavery by a mighty hand; And from the Egyptian slavery by a mighty hand;
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shewing these two works in the delivery of man out of the slavery under which he lay:
showing these two works in the delivery of man out of the slavery under which he lay:
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there is the work of Redemption, by the blood of Christ sprinkled upon him:
there is the work of Redemption, by the blood of christ sprinkled upon him:
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and he must march out, be drawn out of sin by an out-stretched arm and mighty hand: these two must go together.
and he must march out, be drawn out of since by an outstretched arm and mighty hand: these two must go together.
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Sixthly, There is a general encouragement: you may call it Comfort, that arises to us from Gods sending of Christ.
Sixthly, There is a general encouragement: you may call it Comfort, that arises to us from God's sending of christ.
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For where there is no hope, there is no motion; where there is no encouragement to believe, there a man hath little heart:
For where there is no hope, there is no motion; where there is no encouragement to believe, there a man hath little heart:
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From Gods sending Christ to save you, there is encouragement;
From God's sending christ to save you, there is encouragement;
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but the present Comfort, the special Consolation of a mans salvation, arises from the second particular of the two, that God hath drawn man to Christ Jesus;
but the present Comfort, the special Consolation of a men salvation, arises from the second particular of the two, that God hath drawn man to christ jesus;
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there is, I say, an encouragement that God hath sent Christ; that is, there is a salvability;
there is, I say, an encouragement that God hath sent christ; that is, there is a salvability;
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men are made saveable from the curse and condemnation of the Law, under which they are involved:
men Are made saveable from the curse and condemnation of the Law, under which they Are involved:
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But the special comfort that they have to themselves in particular, must arise from this, that God hath drawn,
But the special Comfort that they have to themselves in particular, must arise from this, that God hath drawn,
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and by converting grace, made them to believe in Christ:
and by converting grace, made them to believe in christ:
cc p-acp vvg n1, vvd pno32 pc-acp vvi p-acp np1:
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For this faith, this drawing of man to Christ, is both a pledge of salvation for the future,
For this faith, this drawing of man to christ, is both a pledge of salvation for the future,
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and a token of his election before-hand.
and a token of his election beforehand.
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And that which as it were doth couple both the poles together, the election of God, and the salvation of man;
And that which as it were does couple both the poles together, the election of God, and the salvation of man;
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the one as a pledge because future; the other as a mark, or sign, because past;
the one as a pledge Because future; the other as a mark, or Signen, Because past;
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this is a comfortable point indeed.
this is a comfortable point indeed.
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But certainly the point of sending Christ to make atonement for all, or of universal Redemption, (let it be supposed) doth neither speak salvation nor election to any one in particular more then another;
But Certainly the point of sending christ to make atonement for all, or of universal Redemption, (let it be supposed) does neither speak salvation nor election to any one in particular more then Another;
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and therefore such silly souls, whether they be drawn by others, or through their own ignorance of the point, are mistaken and deceived, that do build the comfort of their salvation upon that, that God hath sent Christ for an encouragement to believe,
and Therefore such silly Souls, whither they be drawn by Others, or through their own ignorance of the point, Are mistaken and deceived, that do built the Comfort of their salvation upon that, that God hath sent christ for an encouragement to believe,
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& therefore they shall be saved; they do but build Castles in the air, that is, without ground;
& Therefore they shall be saved; they do but built Castles in the air, that is, without ground;
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for the Scripture tells you, that you must be in the faith, and Christ must be in you,
for the Scripture tells you, that you must be in the faith, and christ must be in you,
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except you be reprobates, 2 Cor. 13. 5. It is this drawing you to come to Christ that strikes the stroak;except you be Reprobates, 2 Cor. 13. 5. It is this drawing you to come to christ that strikes the stroke;
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this teaching of God which teaches you to believe, that gives you the particular assurance of salvation.
this teaching of God which Teaches you to believe, that gives you the particular assurance of salvation.
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And therefore though God have sent Christ, yet there are thousands of reprobate and rejected persons in the world.
And Therefore though God have sent christ, yet there Are thousands of Reprobate and rejected Persons in the world.
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It is Christ in you, and you in him by Faith, that strikes the stroak. Seventhly, The point of Gods sending Christ affords sweet meditation;
It is christ in you, and you in him by Faith, that strikes the stroke. Seventhly, The point of God's sending christ affords sweet meditation;
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but the sense of Gods drawing thy soul unto Christ, affords sweet consolation. In the one thou mayst see the love of God to the world;but the sense of God's drawing thy soul unto christ, affords sweet consolation. In the one thou Mayest see the love of God to the world;
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for God so loved the world, John 3. 16. By the other thou mayst see his special love to thee;
for God so loved the world, John 3. 16. By the other thou Mayest see his special love to thee;
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concerning which you find it written by the Apostle, Gal. 2. 20. He loved me, and gave himself for me:
Concerning which you find it written by the Apostle, Gal. 2. 20. He loved me, and gave himself for me:
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No man can say this word me, until he be drawn unto Christ: And when is that? may some say;
No man can say this word me, until he be drawn unto christ: And when is that? may Some say;
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that is not my point now to handle, yet in brief I answer. First, When thou art come, then thou hast been drawn:
that is not my point now to handle, yet in brief I answer. First, When thou art come, then thou hast been drawn:
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If thou canst embrace and receive Christ as a Saviour and a Lord, then thou hast been drawn, Col. 2. 6. And therefore as I may say of the shadow on the Dyal that is gone to another line,
If thou Canst embrace and receive christ as a Saviour and a Lord, then thou hast been drawn, Col. 2. 6. And Therefore as I may say of the shadow on the Dyal that is gone to Another line,
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though you cannot see the motion, yet you may conclude it is moved, because it is gone to another line:
though you cannot see the motion, yet you may conclude it is moved, Because it is gone to Another line:
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So you may certainly conclude, that you are gone from the state of nature to the state of grace,
So you may Certainly conclude, that you Are gone from the state of nature to the state of grace,
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when there is a reception and embracing of Christ Jesus.
when there is a reception and embracing of christ jesus.
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Secondly, When thy enmity and opposition is removed, and those things that obstructed thy faith are taken away:
Secondly, When thy enmity and opposition is removed, and those things that obstructed thy faith Are taken away:
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(Gods drawing doth that) If there be an inclination to Christ as the chief Good, come in place of the aversation that was there before;
(God's drawing does that) If there be an inclination to christ as the chief Good, come in place of the aversation that was there before;
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if there be a complacency come in stead of the hardness and antipathy that was there before:
if there be a complacency come in stead of the hardness and antipathy that was there before:
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It is made one of the first signs of grace, I will pour out upon them the Spirit of grace and supplication,
It is made one of the First Signs of grace, I will pour out upon them the Spirit of grace and supplication,
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and they shall look on him whom they have pierced, and mourn and be in bitterness, Zach. 12. 10. (spoken of the Jews) This is a sign that there is a great change:and they shall look on him whom they have pierced, and mourn and be in bitterness, Zach 12. 10. (spoken of the jews) This is a Signen that there is a great change:
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as when light comes into a chamber, we conclude that the shutts of the window are removed;
as when Light comes into a chamber, we conclude that the shutts of the window Are removed;
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so when you find a new light, a new disposition of the heart to God, you may conclude the obstructions are removed,
so when you find a new Light, a new disposition of the heart to God, you may conclude the obstructions Are removed,
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and the enmity is taken away. So much for the second Corollary drawn from this point.
and the enmity is taken away. So much for the second Corollary drawn from this point.
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Thirdly, If no man can come to Christ except the Father draw him;
Thirdly, If no man can come to christ except the Father draw him;
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Hence we may learn, how much faith and coming to Christ, being both one, ver. 35. are mistaken in the world:
Hence we may Learn, how much faith and coming to christ, being both one, ver. 35. Are mistaken in the world:
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the great hinge on which the salvation of man turns:
the great hinge on which the salvation of man turns:
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It is undertaken and entertained as men think, with great easiness, and at pleasure performed, without any sense or sensible need of Gods drawing, without which Christ teaches us that no man can come to him.
It is undertaken and entertained as men think, with great easiness, and At pleasure performed, without any sense or sensible need of God's drawing, without which christ Teaches us that no man can come to him.
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I shall make it appear that this coming to Christ is, I will not say hard and difficult,
I shall make it appear that this coming to christ is, I will not say hard and difficult,
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for that intimates some possibility of mans performance: but that it is altogether unperformable without the assistance of divine power.
for that intimates Some possibility of men performance: but that it is altogether unperformable without the assistance of divine power.
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That saying, A man may believe in Christ if he will (to take in that by the way) is true and good,
That saying, A man may believe in christ if he will (to take in that by the Way) is true and good,
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if it be taken in a right sense:
if it be taken in a right sense:
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for so the Scripture, Rev. 22. 17. Whosoever will, let him take the water of life freely.
for so the Scripture, Rev. 22. 17. Whosoever will, let him take the water of life freely.
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But then I must say, and I think Reason will go with me, that every wish is not a will,
But then I must say, and I think Reason will go with me, that every wish is not a will,
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and every velleity (as they call it) is not a will set on edge,
and every velleity (as they call it) is not a will Set on edge,
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an earnest thirsty will after Christ Jesus:
an earnest thirsty will After christ jesus:
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He that hath a will wrought by God (and the truth is, we differ from other men only in this:) all confess him to be free in believing:
He that hath a will wrought by God (and the truth is, we differ from other men only in this:) all confess him to be free in believing:
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But man is not made by himself free: but the grace of God frees the will of man:
But man is not made by himself free: but the grace of God frees the will of man:
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for if the Son make you free, then are you free indeed: for if the Son make you free, then Are you free indeed:
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And no man doth any thing in the world with greater freedom then a willingness to believe: And no man does any thing in the world with greater freedom then a willingness to believe:
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when of nilling, he is made by God, willing, as Austin saith, such a soul being freed from its servitude, to thirst after the righteousness of God, is pronounced blessed, Matth. 5. 6. We may safely say, he hath the seed of faith that hath this will in him:
when of nilling, he is made by God, willing, as Austin Says, such a soul being freed from its servitude, to thirst After the righteousness of God, is pronounced blessed, Matthew 5. 6. We may safely say, he hath the seed of faith that hath this will in him:
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But every Balaams wish, to die the death of the righteous:
But every Balaams wish, to die the death of the righteous:
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and every one that saith, I will, but doth not, Matth. 21. 30. this is not reckoned in Scripture to be a will;
and every one that Says, I will, but does not, Matthew 21. 30. this is not reckoned in Scripture to be a will;
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therefore men are as much mistaken in their willing, as in their believing. The Reasons of the opinion of this easiness of believing are three.
Therefore men Are as much mistaken in their willing, as in their believing. The Reasons of the opinion of this easiness of believing Are three.
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First, The mistaking of Leah for Rachel. My meaning is, the taking of a Dogmatical for a saving Faith:
First, The mistaking of Leah for Rachel. My meaning is, the taking of a Dogmatical for a Saving Faith:
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which is the common mistake of the world that live under the Gospel: For this is but light oar that lies near day, as the Mettalists say;
which is the Common mistake of the world that live under the Gospel: For this is but Light oar that lies near day, as the Mettalists say;
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though it looks like gold, it is not gold: It looks like the Faith that saves, but it is not it:
though it looks like gold, it is not gold: It looks like the Faith that saves, but it is not it:
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For this, as the Apostle saith in another case, they willingly know not: This is not the Faith that is hard and difficult: For this, as the Apostle Says in Another case, they willingly know not: This is not the Faith that is hard and difficult:
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You must not look to be saved by a Christ without you, but by a Christ within you:
You must not look to be saved by a christ without you, but by a christ within you:
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For to be in the Faith, and to have Christ in you, is all one. 2. Cor. 13. 5. As there are that may be called Disciples outwardly, NONLATINALPHABET, Rom. 2. 28. and there are others that Christ calls Disciples indeed, or NONLATINALPHABET, really, John 8. 31. So there is a Faith that brings forth a profession of Christ,
For to be in the Faith, and to have christ in you, is all one. 2. Cor. 13. 5. As there Are that may be called Disciples outwardly,, Rom. 2. 28. and there Are Others that christ calls Disciples indeed, or, really, John 8. 31. So there is a Faith that brings forth a profession of christ,
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as the blade in the stony ground. And there is a Faith that brings a man into possession of Christ; and that is the Faith.
as the blade in the stony ground. And there is a Faith that brings a man into possession of christ; and that is the Faith.
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Now it is a fatal mistake of many men, to reckon themselves in Christ and a state of salvation, by a Faith that makes them only Disciples outwardly.
Now it is a fatal mistake of many men, to reckon themselves in christ and a state of salvation, by a Faith that makes them only Disciples outwardly.
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For even the greatest part of the called are not chosen:
For even the greatest part of the called Are not chosen:
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That Faith must needs be unsaving, that is consistent with predominant lusts, that encounters not raigning sins:
That Faith must needs be unsaving, that is consistent with predominant Lustiest, that encounters not reigning Sins:
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For all resistance of sin, in a Scripture-phrase, is called conquest: For in the resistance of it, there is as much love seen to God,
For all resistance of since, in a Scripture phrase, is called conquest: For in the resistance of it, there is as much love seen to God,
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as in the conquest of it; though there be not so much power seen.
as in the conquest of it; though there be not so much power seen.
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That which is the best kind of Faith, and saving, is that which is most hard, difficult, and impossible to man:
That which is the best kind of Faith, and Saving, is that which is most hard, difficult, and impossible to man:
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The very Faith of Miracles, that you read of sometimes in the Scripture, is not so hard as saving Faith, to come unto and believe in Christ:
The very Faith of Miracles, that you read of sometime in the Scripture, is not so hard as Saving Faith, to come unto and believe in christ:
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Certainly this is to be known; those that came short of saving Faith, have yet attained to the Faith of Miracles, as Judas and others:
Certainly this is to be known; those that Come short of Saving Faith, have yet attained to the Faith of Miracles, as Judas and Others:
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And therefore let us set these two, the Faith which saves, and that which saves not, in front one against the other:
And Therefore let us Set these two, the Faith which saves, and that which saves not, in front one against the other:
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and see what the Scripture saith of both:
and see what the Scripture Says of both:
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And you shall find the drawing power of God affixt to the saving faith, but not to the other:
And you shall find the drawing power of God affixed to the Saving faith, but not to the other:
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In John 2. 23. many believed on Christ, when they saw the miracles that he did:
In John 2. 23. many believed on christ, when they saw the Miracles that he did:
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But they were false-hearted men, that would not hold out if they came to wetting, And so in Matth. 13. 21. and Luke 8. 13. they that received the word,
But they were False-hearted men, that would not hold out if they Come to wetting, And so in Matthew 13. 21. and Lycia 8. 13. they that received the word,
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and with joy too, they are such as believe but for a while: but having no root, they go away:
and with joy too, they Are such as believe but for a while: but having no root, they go away:
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As the house built on the sand, may stand till the wind blows:
As the house built on the sand, may stand till the wind blows:
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And in John 12. 42. Many believed on him, but yet they loved the praise of men more then the praise of God:
And in John 12. 42. Many believed on him, but yet they loved the praise of men more then the praise of God:
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worldly things are preferred before spiritual: And in Acts 8. 13, 24. compared together; Simon also believed, but that did not pluck him out of the gall of bittterness,
worldly things Are preferred before spiritual: And in Acts 8. 13, 24. compared together; Simon also believed, but that did not pluck him out of the Gall of bittterness,
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nor unfetter him from the bond of iniquity:
nor unfetter him from the bound of iniquity:
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That faith that lets a man lie in an unregenerate estate, that is the faith of Simon Magus: It is called Believing,
That faith that lets a man lie in an unregenerate estate, that is the faith of Simon Magus: It is called Believing,
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and you may so call your selves Believers, and yet be without saving Faith. For every place in which it is named, sets a blemish upon it:
and you may so call your selves Believers, and yet be without Saving Faith. For every place in which it is nam, sets a blemish upon it:
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Shewing that such a believing is joyned with predominant lust:
Showing that such a believing is joined with predominant lust:
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But now the Faith that saves, that is other wayes in Scripture described, and set forth with other recommendations.
But now the Faith that saves, that is other ways in Scripture described, and Set forth with other recommendations.
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It is called a believing to the saving of the soul; and so opposite to that which withdraws, that is Faith for a time:
It is called a believing to the Saving of the soul; and so opposite to that which withdraws, that is Faith for a time:
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Mark the distinction and emphasis of the words in Heb. 10: ult. It is a receiving of Christ Jesus as Saviour and Lord, Col. 2. 6. which is alwayes accompanied with true regeneration.
Mark the distinction and emphasis of the words in Hebrew 10: ult. It is a receiving of christ jesus as Saviour and Lord, Col. 2. 6. which is always accompanied with true regeneration.
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In John 1. 12, 13. Whosoever believes in Christ to the saving of his soul, is born of God.
In John 1. 12, 13. Whosoever believes in christ to the Saving of his soul, is born of God.
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1 John 5. 1. Whoever believeth that Jesus is the Christ, is born of God. Whoever believeth that he is so, and so takes him.
1 John 5. 1. Whoever Believeth that jesus is the christ, is born of God. Whoever Believeth that he is so, and so Takes him.
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And is called in Scripture by these properties and epithites, a heart-purifying faith, Acts 15. 9. a faith unfeigned, 1 Tim. 1. 5. the Faith of Gods elect, 1 Tit. 1. a precious faith, 2. Pet. 1. 1. an effectual or operative faith, &c. all this shews that though the Scripture call this and that both by the same name, Believing,
And is called in Scripture by these properties and epithets, a heart-purifying faith, Acts 15. 9. a faith unfeigned, 1 Tim. 1. 5. the Faith of God's elect, 1 Tit. 1. a precious faith, 2. Pet. 1. 1. an effectual or operative faith, etc. all this shows that though the Scripture call this and that both by the same name, Believing,
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yet they differ as much as saving and not saving Faith. This is the first Reason concerning that opinion of the easiness of believing.
yet they differ as much as Saving and not Saving Faith. This is the First Reason Concerning that opinion of the easiness of believing.
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They that will be thus mistaken, we may well say of them they are in danger to miss of their salvation.
They that will be thus mistaken, we may well say of them they Are in danger to miss of their salvation.
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THe second Reason is, That as men are mistaken in Faith, as I have shewed, so they are also mistaken in the Formalis ratio of believing. The formal reason of Believing is the Word of the Gospel;
THe second Reason is, That as men Are mistaken in Faith, as I have showed, so they Are also mistaken in the Formalis ratio of believing. The formal reason of Believing is the Word of the Gospel;
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which is therefore called the power of God to salvation to every one that believes, Rom. 1. 17. And it is an excellent mark of true and saving Faith, that it hath been wrought in thee by the word of the Gospel;
which is Therefore called the power of God to salvation to every one that believes, Rom. 1. 17. And it is an excellent mark of true and Saving Faith, that it hath been wrought in thee by the word of the Gospel;
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by that which is called the hearing of Faith, Gal. 3. 2. This is the reason of believing,
by that which is called the hearing of Faith, Gal. 3. 2. This is the reason of believing,
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as you may gather from those words, John 3. 33. he hath set to his seal that God is true, (i. e.
as you may gather from those words, John 3. 33. he hath Set to his seal that God is true, (i. e.
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) he that believeth: and he that believeth not, makes God a lyar, 1 John 5. 10. shewing that Gods Word,
) he that Believeth: and he that Believeth not, makes God a liar, 1 John 5. 10. showing that God's Word,
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or the testimony of Christ in the Word, is the ground and true reason of believing:
or the testimony of christ in the Word, is the ground and true reason of believing:
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all that do believe truely, do resolve their Faith into this reason, the truth and veracity of the Word of God;
all that do believe truly, do resolve their Faith into this reason, the truth and veracity of the Word of God;
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but now the common Faith of most that live in the Church, in the ayre of the Gospel,
but now the Common Faith of most that live in the Church, in the air of the Gospel,
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if it be followed to the last resolve or resort of it, is not into conviction by the word or spirit,
if it be followed to the last resolve or resort of it, is not into conviction by the word or Spirit,
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but the custom and example 〈 ◊ 〉 men, that profess they believe Christ to be a Saviour,
but the custom and Exampl 〈 ◊ 〉 men, that profess they believe christ to be a Saviour,
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because they see it commonly believed and owned in the Church that they live among;
Because they see it commonly believed and owned in the Church that they live among;
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these have the same reason for believing in Christ, that the Turk hath for believing in Mahomet; and that the Jew hath for his rejecting Christ:
these have the same reason for believing in christ, that the Turk hath for believing in Mahomet; and that the Jew hath for his rejecting christ:
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whose Religion is milked into their mouths by education, in such places, and by such parents as are of this opinion;
whose Religion is milked into their mouths by education, in such places, and by such Parents as Are of this opinion;
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thus it is with us that have suckt in this kind of believing with our milk, which makes it easie to us,
thus it is with us that have sucked in this kind of believing with our milk, which makes it easy to us,
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as the Fathers authority to the Child in minority is the greatest in the world;
as the Father's Authority to the Child in minority is the greatest in the world;
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But to think that without a better Reason of our Faith, we can be saved, is a great mistake;
But to think that without a better Reason of our Faith, we can be saved, is a great mistake;
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For the heart must be convinc't and principled by the Gospel, and by the power of God therein.
For the heart must be convinced and principled by the Gospel, and by the power of God therein.
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The third reason of the easiness of this kind of unsaying Faith;
The third reason of the easiness of this kind of unsaying Faith;
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is, freedom from temptations: For many men are carryed on the wings of this Faith all their lives long, freed from temptations, doubts, fears, disquietments, have no thoughts perplex them from the beginning to the end of their lives:
is, freedom from temptations: For many men Are carried on the wings of this Faith all their lives long, freed from temptations, doubts, fears, disquietments, have no thoughts perplex them from the beginning to the end of their lives:
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for they are temptations within that are the cause of the difficulty of believing: when the wind lay, Peter doubted not:
for they Are temptations within that Are the cause of the difficulty of believing: when the wind lay, Peter doubted not:
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the Lord called, and Peter went to him upon the water:
the Lord called, and Peter went to him upon the water:
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But when the wind rose and was boisterous, then saith the text, he was afraid and doubted, Math. 14. 29. then, Lord save me, or else I perish:
But when the wind rose and was boisterous, then Says the text, he was afraid and doubted, Math. 14. 29. then, Lord save me, or Else I perish:
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then Christ saith, Oh thou of little faith, wherefore dost thou doubt? when the wind was strong, faith became weak:
then christ Says, O thou of little faith, Wherefore dost thou doubt? when the wind was strong, faith became weak:
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when a man rides on in security and peace, no guilt within, no fears, doubts, or soul-troubles encountering him, its an easie thing to believe:
when a man rides on in security and peace, no guilt within, no fears, doubts, or soul-troubles encountering him, its an easy thing to believe:
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But when tribulation seizes upon the spirit, and the wind arises, then you come 〈 ◊ 〉 doubtings, fears,
But when tribulation seizes upon the Spirit, and the wind arises, then you come 〈 ◊ 〉 doubtings, fears,
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and disquietments, and find it hard to believe:
and disquietments, and find it hard to believe:
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then saith the heart, Lord, that I had but one drop of Faith, that I were but able to come and be fixed upon the center of believing:
then Says the heart, Lord, that I had but one drop of Faith, that I were but able to come and be fixed upon the centre of believing:
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this is the common and greatest Reason of easie believing: the empty traveller sings before the thief. For
this is the Common and greatest Reason of easy believing: the empty traveller sings before the thief. For
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First, Satan rather keeps the peace of such a soul then molests it, because he knows that his kingdom and possession is not endangered by such a faith as sights not against his dominion:
First, Satan rather keeps the peace of such a soul then molests it, Because he knows that his Kingdom and possession is not endangered by such a faith as sights not against his dominion:
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Pharaoh arms not his Egyptians, whiles Israel followed a quiet drudgery: and therefore the devil rather rocks the cradle, then he will disquiet his sleeping Child. AndPharaoh arms not his egyptians, while Israel followed a quiet drudgery: and Therefore the Devil rather Rocks the cradle, then he will disquiet his sleeping Child. And
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Secondly, While a man is not sensible what it is to lose his soul, nor feels the damnable sins he hath,
Secondly, While a man is not sensible what it is to loose his soul, nor feels the damnable Sins he hath,
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nor considers that the whole moment of his Salvation hangs only on this cord, he doth not fear, neither is disquieted: nor considers that the Whole moment of his Salvation hangs only on this cord, he does not Fear, neither is disquieted:
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But when he sees that life Eternal hangs upon this naile, it startles him, and makes him afraid;
But when he sees that life Eternal hangs upon this nail, it startles him, and makes him afraid;
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When the man perceived that the cure of his child did he upon his believing, it made him cry out, Lord, help my unbelief, Mark. 9. 24. They that see not the concernment of their believing unto Salvation, cry not out for the help of their unbelief.
When the man perceived that the cure of his child did he upon his believing, it made him cry out, Lord, help my unbelief, Mark. 9. 24. They that see not the concernment of their believing unto Salvation, cry not out for the help of their unbelief.
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Fourthly, While the props that a man leans upon remain uncashiered, it is not hard for the man to believe:
Fourthly, While the props that a man leans upon remain uncashiered, it is not hard for the man to believe:
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Faith is the easiest thing in the world whiles a man rests upon something in himself:
Faith is the Easiest thing in the world while a man rests upon something in himself:
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while he swims upon the Bladders that are not pulled from under his arm-holes, tis easie for him to keep his head above water:
while he swims upon the Bladders that Are not pulled from under his armholes, this easy for him to keep his head above water:
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Let me tell every one of you, whiles you are in your natural condition, you have some thing which you call your gain, Phil. 3. 7. and if you should presently die, you have something to trust unto:
Let me tell every one of you, while you Are in your natural condition, you have Some thing which you call your gain, Philip 3. 7. and if you should presently die, you have something to trust unto:
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and while these remain with you, it is not a hard thing for you to believe,
and while these remain with you, it is not a hard thing for you to believe,
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and therefore a man trusts to his fleshly confidence, till he come to know Christ Jesus the Lord;
and Therefore a man trusts to his fleshly confidence, till he come to know christ jesus the Lord;
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But when the soul is unhorst of her false confidence, and true faith hath dismantled all mans strong holds, that there is nothing to relieve it, but faith in Christ:
But when the soul is unhorsed of her false confidence, and true faith hath dismantled all men strong holds, that there is nothing to relieve it, but faith in christ:
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when a man is left naked as Adam was of himself and his own righteousness,
when a man is left naked as Adam was of himself and his own righteousness,
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and a man hath nothing to trust unto but the word of God whom he hath offended,
and a man hath nothing to trust unto but the word of God whom he hath offended,
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and yet now he must trust to it, and venture his soul upon it;
and yet now he must trust to it, and venture his soul upon it;
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when troubles and fearful questions do arise, then you will find no sea, no Euripus is more unconstant then the heart of man, nothing more hard to fix;
when Troubles and fearful questions do arise, then you will find no sea, no Euripus is more unconstant then the heart of man, nothing more hard to fix;
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this will make him cry out with Francis Spira, Oh that I had but one dram of Faith!
this will make him cry out with Francis Spira, O that I had but one dram of Faith!
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O that my Faith were fixt, and my heart by Faith: these are the Reasons of that opinion, the easiness of believing.
O that my Faith were fixed, and my heart by Faith: these Are the Reasons of that opinion, the easiness of believing.
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Now I must shew the contrary to this opinion, about the easiness of Faith, and to that end I shall say thus much, that it is not properly said to be hard for a natural man to come to Christ,
Now I must show the contrary to this opinion, about the easiness of Faith, and to that end I shall say thus much, that it is not properly said to be hard for a natural man to come to christ,
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for that may denote a possibility: but that man cannot come without Gods drawing, which I shall endeavour to prove.
for that may denote a possibility: but that man cannot come without God's drawing, which I shall endeavour to prove.
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First, Because the Scripture makes it the work of God, and the gift of God: the work of God, for he draws:
First, Because the Scripture makes it the work of God, and the gift of God: the work of God, for he draws:
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the gift of God, for it is given to believe: And in some places gives that as the reason why men cannot believe of themselves,
the gift of God, for it is given to believe: And in Some places gives that as the reason why men cannot believe of themselves,
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as in the text, No man can except God draw: which is given as the reason of the unbelief of these murmurers against Christs doctrine;
as in the text, No man can except God draw: which is given as the reason of the unbelief of these murmurers against Christ Doctrine;
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and ver. 64. 65. its said Christ knew from the beginning who should not believe: For no man can come to me except it were given him of my Father:
and for. 64. 65. its said christ knew from the beginning who should not believe: For no man can come to me except it were given him of my Father:
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And our Saviour as appears by this, thought it a good proof that they that were not drawn by Gods work,
And our Saviour as appears by this, Thought it a good proof that they that were not drawn by God's work,
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nor had faith given them of his Father, could not believe in him, or come to him.
nor had faith given them of his Father, could not believe in him, or come to him.
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That faith is the gift of God, it is said expresly, Phil. 1. 29. to you it is given to believe sincerely:
That faith is the gift of God, it is said expressly, Philip 1. 29. to you it is given to believe sincerely:
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And Matth. 13. 11. to you it is given to know the mysteries.
And Matthew 13. 11. to you it is given to know the Mysteres.
cc np1 crd crd p-acp pn22 pn31 vbz vvn pc-acp vvi dt n2.
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And Ephes. 2. 8. you are saved by grace, through Faith, and this not of your selves, it is the gift of God. And
And Ephesians 2. 8. you Are saved by grace, through Faith, and this not of your selves, it is the gift of God. And
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Secondly, That you may see that assigning of our Faith to Gods work, and Gods gift, doth deny man to be the social,
Secondly, That you may see that assigning of our Faith to God's work, and God's gift, does deny man to be the social,
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as well as sole cause of his faith, and that God only teaches the heart to believe: as well as sole cause of his faith, and that God only Teaches the heart to believe:
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you may observe that it is spoken NONLATINALPHABET, by way of opposition unto, and not of Composition or Concurrence of man with God, in way of Co-ordination:
you may observe that it is spoken, by Way of opposition unto, and not of Composition or Concurrence of man with God, in Way of Coordination:
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where the Scripture speaks of God, it speaks of God as the sole cause;
where the Scripture speaks of God, it speaks of God as the sole cause;
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Mark the antithetical places, where it is not only said that God works it, but God works it, and not man;
Mark the antithetical places, where it is not only said that God works it, but God works it, and not man;
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Flesh and blood hath not revealed this to thee, saith Christ to Peter, Matth. 16. 17. but my Father; our sufficiency is not of our selves to the least thought, Flesh and blood hath not revealed this to thee, Says christ to Peter, Matthew 16. 17. but my Father; our sufficiency is not of our selves to the least Thought,
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but of God, 2 Cor. 3. 5. there is an antithesis excluding our selves;but of God, 2 Cor. 3. 5. there is an antithesis excluding our selves;
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Not of our selves, but it is the gift of God, Ephes. 2. 8. As therefore they say in Philosophy, God is Causa totius entis, which doth deny all concausality;Not of our selves, but it is the gift of God, Ephesians 2. 8. As Therefore they say in Philosophy, God is Causa totius entis, which does deny all concausality;
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he made us, not we our selves, in the hundred Psalm;he made us, not we our selves, in the hundred Psalm;
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so it may be said that we are his creatures in grace as well as in nature.
so it may be said that we Are his creatures in grace as well as in nature.
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We make not a haire of our selves, no not the colour, and shall we not lay it to heart? In nature did I make my self? why shall not I give as much to God in regeneration as generation, seeing God is seen in the one as well as in the other?
We make not a hair of our selves, no not the colour, and shall we not lay it to heart? In nature did I make my self? why shall not I give as much to God in regeneration as generation, seeing God is seen in the one as well as in the other?
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Thirdly, Faith in Christ is a distinguishing grace, a work that differences those that are sheep, from them that are not;
Thirdly, Faith in christ is a distinguishing grace, a work that differences those that Are sheep, from them that Are not;
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those that are given, from them that are not given to Christ: those that Are given, from them that Are not given to christ:
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this is proved, Matth. 13. 11. to you it is given, to them it is not given;
this is proved, Matthew 13. 11. to you it is given, to them it is not given;
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to the babes it is revealed, but hidden from the wise, Matth. 11. 25. This coming unto Christ, to speak plainly, is a fruit and effect of election:to the babes it is revealed, but hidden from the wise, Matthew 11. 25. This coming unto christ, to speak plainly, is a fruit and Effect of election:
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all that are chosen to Eternal Life, shall come in unto and believe in Christ, they shall all know me, Heb. 8. 11. both the least and the greatest, every man that is taught of God doth believe, Joh. 6. 45. If any man living can know himself to be Elected of God,
all that Are chosen to Eternal Life, shall come in unto and believe in christ, they shall all know me, Hebrew 8. 11. both the least and the greatest, every man that is taught of God does believe, John 6. 45. If any man living can know himself to be Elected of God,
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how must he know it? we must know our election (if at all) ascendendo, not descendendo, not prying into the abysse,
how must he know it? we must know our election (if At all) ascendendo, not descendendo, not prying into the abyss,
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but beginning at the lowest round of the ladder, my regeneration and Faith in Christ: and from thence, ascend:
but beginning At the lowest round of the ladder, my regeneration and Faith in christ: and from thence, ascend:
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As many as were ordained to eternal life, believed, Act. 13. 48. (a place as it pinches hard,
As many as were ordained to Eternal life, believed, Act. 13. 48. (a place as it pinches hard,
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so men have set their wits on the tenters, to make something of it, or rather nothing) not as were qualified and disposed, as say some: but appointed or ordained:
so men have Set their wits on the tenters, to make something of it, or rather nothing) not as were qualified and disposed, as say Some: but appointed or ordained:
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Its vain to wash away the sence of the word:
Its vain to wash away the sense of the word:
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We know it is called The faith of Gods elect, and that it is said, the election hath obtained, Rom. 11. 4. our Saviour saith, John. 10. 26. you see the works that I do;
We know it is called The faith of God's elect, and that it is said, the election hath obtained, Rom. 11. 4. our Saviour Says, John. 10. 26. you see the works that I do;
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miracles that one would think might work faith: Miracles that one would think might work faith:
n2 cst pi vmd vvi vmd vvi n1:
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but there is a secret reason why you believe not, Because you are not of my sheep, for all they, do believe in me:
but there is a secret reason why you believe not, Because you Are not of my sheep, for all they, do believe in me:
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and this is my constant doctrine, for this I have said unto you:
and this is my constant Doctrine, for this I have said unto you:
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It is said of the Councel of Trent by him that wrote the history of that Councel, that when those that were for the will and power of man, disputed with the other party by reason, they seemed to carry all before them, to get the victory;
It is said of the Council of Trent by him that wrote the history of that Council, that when those that were for the will and power of man, disputed with the other party by reason, they seemed to carry all before them, to get the victory;
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but when the other party that was for the Grace of God against the will of man, came to back their arguments by Scripture, not by reason,
but when the other party that was for the Grace of God against the will of man, Come to back their Arguments by Scripture, not by reason,
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then they went as far backward as forward.
then they went as Far backward as forward.
cs pns32 vvd a-acp av-j av-j c-acp av-j.
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It is objected that it is not likely that all that in that Congregation were ordained to life eternal did believe at that time:
It is objected that it is not likely that all that in that Congregation were ordained to life Eternal did believe At that time:
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It is but a quibble, which we can speak no further unto, then the text doth:
It is but a quibble, which we can speak no further unto, then the text does:
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It is enough that the reason of believing is drawn from their ordination to life, as John 6. 37. all that the Father giveth me, shall come to me:
It is enough that the reason of believing is drawn from their ordination to life, as John 6. 37. all that the Father gives me, shall come to me:
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and if all that God giveth to Christ, shall come to Christ, we conclude that it is proper to those that are the elect of God:
and if all that God gives to christ, shall come to christ, we conclude that it is proper to those that Are the elect of God:
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to those God gives it, in those God works it.
to those God gives it, in those God works it.
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NOW I come to lay down Reasons to prove true Faith to be the work of a supernatural hand, taken from faith it self:
NOW I come to lay down Reasons to prove true Faith to be the work of a supernatural hand, taken from faith it self:
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and the Reasons will be eight or nine, because I would humble-men out of themselves, and out of those vain thoughts that they can believe at pleasure.
and the Reasons will be eight or nine, Because I would humble-men out of themselves, and out of those vain thoughts that they can believe At pleasure.
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First, Because the knowledge or light in which faith is seated, is not a natural light,
First, Because the knowledge or Light in which faith is seated, is not a natural Light,
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but it is a light proceeding from the Spirit of God, 2 Cor. 4. 6. shewing that this light is bidden by God to flow out of our darkness,but it is a Light proceeding from the Spirit of God, 2 Cor. 4. 6. showing that this Light is bidden by God to flow out of our darkness,
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and a Created light as the first light was: so that the light wherein saving Faith is seated, is not a natural light:
and a Created Light as the First Light was: so that the Light wherein Saving Faith is seated, is not a natural Light:
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In all faith that is true and saving, there must be a proportion of knowledge,
In all faith that is true and Saving, there must be a proportion of knowledge,
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and therefore faith and knowledge are sometimes put for one and the same in the holy Scripture:
and Therefore faith and knowledge Are sometime put for one and the same in the holy Scripture:
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famously in Isa. 53. 11. by his knowledge shall my righteous servant justifie many, that is, by the Faith of him;
famously in Isaiah 53. 11. by his knowledge shall my righteous servant justify many, that is, by the Faith of him;
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and whence this light of faith doth come, you may very well perceive by that, Flesh and blood hath not revealed it:
and whence this Light of faith does come, you may very well perceive by that, Flesh and blood hath not revealed it:
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It is not a light of natural reason or acquisition, but is a light created by God,
It is not a Light of natural reason or acquisition, but is a Light created by God,
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and conveyed by the spirit of God only, Matth. 16. 17. For that which is called a spiritual discerning,
and conveyed by the Spirit of God only, Matthew 16. 17. For that which is called a spiritual discerning,
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and that must either be Faith, or the light wherein faith is planted, that is affirmed, not to be within the power of a natural man, 1 Cor. 2. 14. where he gives the reason why a natural man doth not perceive the things of God, because they are spiritually discerned;
and that must either be Faith, or the Light wherein faith is planted, that is affirmed, not to be within the power of a natural man, 1 Cor. 2. 14. where he gives the reason why a natural man does not perceive the things of God, Because they Are spiritually discerned;
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and therefore I conclude that a natural man hath not the spiritual discerning of heavenly things:
and Therefore I conclude that a natural man hath not the spiritual discerning of heavenly things:
cc av pns11 vvb cst dt j n1 vhz xx dt j vvg pp-f j n2:
(7) part (DIV1)
409
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3318
and having not this spiritual discerning, it remains that it must be a supernatural hand:
and having not this spiritual discerning, it remains that it must be a supernatural hand:
cc vhg xx d j j-vvg, pn31 vvz cst pn31 vmb vbi dt j n1:
(7) part (DIV1)
409
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3319
and therefore all the light of Reason, learning and pregnancy of wit in man naturally, is but darkness to this spiritual light, which is given to babes and fools,
and Therefore all the Light of Reason, learning and pregnancy of wit in man naturally, is but darkness to this spiritual Light, which is given to babes and Fools,
cc av d dt n1 pp-f n1, n1 cc n1 pp-f n1 p-acp n1 av-j, vbz p-acp n1 p-acp d j n1, r-crq vbz vvn p-acp n2 cc n2,
(7) part (DIV1)
409
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3320
as the moon light is but night and darkness unto that light which makes day:
as the moon Light is but night and darkness unto that Light which makes day:
c-acp dt n1 n1 vbz p-acp n1 cc n1 p-acp d n1 r-crq vvz n1:
(7) part (DIV1)
409
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3321
and if this be that light whereby Christ is only savingly known in the excellency of his knowledge, it must needs follow, that faith being seated in it, must be a supernatural work;
and if this be that Light whereby christ is only savingly known in the excellency of his knowledge, it must needs follow, that faith being seated in it, must be a supernatural work;
cc cs d vbb d n1 c-crq np1 vbz av-j av-vvg vvn p-acp dt n1 pp-f po31 n1, pn31 vmb av vvi, cst n1 vbg vvn p-acp pn31, vmb vbi dt j n1;
(7) part (DIV1)
409
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3322
which is a clear demonstration, and strong proof as any I know from reason, that as the sun can not be seen in the light of a torch,
which is a clear demonstration, and strong proof as any I know from reason, that as the sun can not be seen in the Light of a torch,
r-crq vbz dt j n1, cc j n1 c-acp d pns11 vvb p-acp n1, cst p-acp dt n1 vmb xx vbi vvn p-acp dt n1 pp-f dt n1,
(7) part (DIV1)
409
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3323
so you must see and know and believe in Christ Jesus by a light held forth from God, which is supernatural.
so you must see and know and believe in christ jesus by a Light held forth from God, which is supernatural.
av pn22 vmb vvi cc vvi cc vvi p-acp np1 np1 p-acp dt n1 vvd av p-acp np1, r-crq vbz j.
(7) part (DIV1)
409
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3324
Secondly, Every predominant and reigning lust doth not, cannot stand with saving Faith, because it will hinder the plantation and growth of it,
Secondly, Every predominant and reigning lust does not, cannot stand with Saving Faith, Because it will hinder the plantation and growth of it,
ord, d j cc j-vvg n1 vdz xx, vmbx vvi p-acp vvg n1, c-acp pn31 vmb vvi dt n1 cc n1 pp-f pn31,
(7) part (DIV1)
410
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3325
as the rock hindred the rooting of the sown seed: and what is this to the purpose? may some say; very much;as the rock hindered the rooting of the sown seed: and what is this to the purpose? may Some say; very much;
c-acp dt n1 vvd dt n-vvg pp-f dt vvn n1: cc r-crq vbz d p-acp dt n1? vmb d vvi; av av-d;
(7) part (DIV1)
410
Page 196
3326
sor it shews that no unregenerate or natural man (every of which hath some master fin or other) can have a saving faith:
sor it shows that no unregenerate or natural man (every of which hath Some master fin or other) can have a Saving faith:
p-acp pn31 vvz cst dx j cc j n1 (d pp-f r-crq vhz d n1 n1 cc n-jn) vmb vhi dt j-vvg n1:
(7) part (DIV1)
410
Page 196
3327
it must be said of every lust what is said of one:
it must be said of every lust what is said of one:
pn31 vmb vbi vvn pp-f d n1 r-crq vbz vvn pp-f crd:
(7) part (DIV1)
410
Page 196
3328
for there is the same Reason, our Saviour instances in on Joh. 5. 44. how can you believe that receive honour one of another,
for there is the same Reason, our Saviour instances in on John 5. 44. how can you believe that receive honour one of Another,
c-acp pc-acp vbz dt d n1, po12 n1 n2 p-acp p-acp np1 crd crd q-crq vmb pn22 vvi cst vvb n1 crd pp-f n-jn,
(7) part (DIV1)
410
Page 196
3329
and not that which comes from God only? one marriage prevents a second, untill some divorce or separation be made:and not that which comes from God only? one marriage prevents a second, until Some divorce or separation be made:
cc xx d r-crq vvz p-acp np1 av-j? crd n1 vvz dt ord, c-acp d n1 cc n1 vbb vvn:
(7) part (DIV1)
410
Page 196
3330
and so doth any reigning sin hinder faith in Christ; Oh that you would think of it, that live in any known raigning lust;
and so does any reigning since hinder faith in christ; O that you would think of it, that live in any known reigning lust;
cc av vdz d j-vvg n1 vvi n1 p-acp np1; uh cst pn22 vmd vvi pp-f pn31, cst vvb p-acp d vvn vvg n1;
(7) part (DIV1)
410
Page 196
3331
you can have no saving faith in Christ Jesus.
you can have no Saving faith in christ jesus.
pn22 vmb vhi dx vvg n1 p-acp np1 np1.
(7) part (DIV1)
410
Page 196
3332
I know, infirmities may stand with faith, but raigning sin cannot, no more then a first and second marriage can stand together;
I know, infirmities may stand with faith, but reigning since cannot, no more then a First and second marriage can stand together;
pns11 vvb, n2 vmb vvi p-acp n1, cc-acp j-vvg n1 vmbx, dx dc cs dt ord cc ord n1 vmb vvi av;
(7) part (DIV1)
410
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3333
A miserable case that a man should think he hath faith, when he is martyed to sin.
A miserable case that a man should think he hath faith, when he is Mart to since.
dt j n1 cst dt n1 vmd vvi pns31 vhz n1, c-crq pns31 vbz vvn p-acp n1.
(7) part (DIV1)
410
Page 197
3334
I confess a dogmatical faith, an opinionative faith, a common faith may consist with a mans lust;
I confess a dogmatical faith, an opinionative faith, a Common faith may consist with a men lust;
pns11 vvb dt j n1, dt n1 n1, dt j n1 vmb vvi p-acp dt ng1 n1;
(7) part (DIV1)
410
Page 197
3335
Simon Magus was in the Gall of bitterness, and yet he believed with that kind of faith that was in unregenerate men; Simon Magus was in the Gall of bitterness, and yet he believed with that kind of faith that was in unregenerate men;
np1 np1 vbds p-acp dt n1 pp-f n1, cc av pns31 vvd p-acp d n1 pp-f n1 cst vbds p-acp j n2;
(7) part (DIV1)
410
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3336
but saving Faith will not consist with lusts; that is the second reason; therefore naturally no man can believe in Christ Jesus.
but Saving Faith will not consist with Lustiest; that is the second reason; Therefore naturally no man can believe in christ jesus.
p-acp vvg n1 vmb xx vvi p-acp n2; d vbz dt ord n1; av av-j uh-x n1 vmb vvi p-acp np1 np1.
(7) part (DIV1)
410
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3337
Thirdly, The establishment and pursuance of self righteousness by your own worthiness and works, that also hinders the plantation of saving faith in you:
Thirdly, The establishment and pursuance of self righteousness by your own worthiness and works, that also hinders the plantation of Saving faith in you:
ord, dt n1 cc n1 pp-f n1 n1 p-acp po22 d n1 cc n2, cst av vvz dt n1 pp-f vvg n1 p-acp pn22:
(7) part (DIV1)
411
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3338
and therefore as Luther said, Of all taking heed, take heed you do not pursue any thing that may be called your own righteousness;
and Therefore as Luther said, Of all taking heed, take heed you do not pursue any thing that may be called your own righteousness;
cc av c-acp np1 vvd, pp-f d vvg n1, vvb n1 pn22 vdb xx vvi d n1 cst vmb vbi vvn po22 d n1;
(7) part (DIV1)
411
Page 197
3339
For they went about to make their own righteousness to stand, and therefore did not submit themselves to the righteousness of God, Rom. 10. 3. they attain not that seek it so:
For they went about to make their own righteousness to stand, and Therefore did not submit themselves to the righteousness of God, Rom. 10. 3. they attain not that seek it so:
c-acp pns32 vvd a-acp pc-acp vvi po32 d n1 pc-acp vvi, cc av vdd xx vvi px32 p-acp dt n1 pp-f np1, np1 crd crd pns32 vvb xx cst vvb pn31 av:
(7) part (DIV1)
411
Page 197
3340
as Israel that pursued after righteousness, they followed the chase hard, but did not overtake it, Rom. 9. 31. why? because they sought it as it were by the works of the law,
as Israel that pursued After righteousness, they followed the chase hard, but did not overtake it, Rom. 9. 31. why? Because they sought it as it were by the works of the law,
c-acp np1 cst vvd p-acp n1, pns32 vvd dt n1 av-j, cc-acp vdd xx vvi pn31, np1 crd crd uh-crq? c-acp pns32 vvd pn31 c-acp pn31 vbdr p-acp dt n2 pp-f dt n1,
(7) part (DIV1)
411
Page 197
3341
and not by the faith of Christ Jesus:
and not by the faith of christ jesus:
cc xx p-acp dt n1 pp-f np1 np1:
(7) part (DIV1)
411
Page 197
3342
those that run fastest as humbled men do after this righteousness, are but like a man that runs apace after his shadow, that runs as fast away from him as he runs after it:
those that run fastest as humbled men do After this righteousness, Are but like a man that runs apace After his shadow, that runs as fast away from him as he runs After it:
d cst n1 av-js p-acp j-vvn n2 vdb p-acp d n1, vbr cc-acp av-j dt n1 cst vvz av p-acp po31 n1, cst vvz a-acp av-j av p-acp pno31 c-acp pns31 vvz p-acp pn31:
(7) part (DIV1)
411
Page 197
3343
therefore as Adam did not strip himself, nor may be never would, but God stript him,
Therefore as Adam did not strip himself, nor may be never would, but God stripped him,
av c-acp np1 vdd xx vvi px31, ccx vmb vbi av-x vmd, cc-acp np1 vvn pno31,
(7) part (DIV1)
411
Page 197
3344
and then cloathed him with skins, (not with leaves) that was an embleme of death,
and then clothed him with skins, (not with leaves) that was an emblem of death,
cc av vvd pno31 p-acp n2, (xx p-acp n2) cst vbds dt n1 pp-f n1,
(7) part (DIV1)
411
Page 197
3345
for it appears that some beasts were killed:
for it appears that Some beasts were killed:
c-acp pn31 vvz cst d n2 vbdr vvn:
(7) part (DIV1)
411
Page 197
3346
the green leaves whereby a man covers himself, are an embleme of his own righteousness, wherein he would stand:
the green leaves whereby a man covers himself, Are an emblem of his own righteousness, wherein he would stand:
dt j-jn n2 c-crq dt n1 vvz px31, vbr dt n1 pp-f po31 d n1, c-crq pns31 vmd vvi:
(7) part (DIV1)
411
Page 197
3347
But when God comes to strip him of this righteousness, Oh then, saith he, that I might be cloathed with skins!
But when God comes to strip him of this righteousness, O then, Says he, that I might be clothed with skins!
cc-acp c-crq np1 vvz pc-acp vvi pno31 pp-f d n1, uh av, vvz pns31, cst pns11 vmd vbi vvn p-acp n2!
(7) part (DIV1)
411
Page 197
3348
an embleme of the atonement made for sin by the death of Christ: this also doth oppose and hinder the plantation of Faith.
an emblem of the atonement made for since by the death of christ: this also does oppose and hinder the plantation of Faith.
dt n1 pp-f dt n1 vvd p-acp n1 p-acp dt n1 pp-f np1: d av vdz vvi cc vvi dt n1 pp-f n1.
(7) part (DIV1)
411
Page 197
3349
Fourthly, To bring a man to saving faith in Christ, is no less then to take a Castle fortified:
Fourthly, To bring a man to Saving faith in christ, is no less then to take a Castle fortified:
ord, pc-acp vvi dt n1 p-acp vvg n1 p-acp np1, vbz dx dc cs pc-acp vvi dt n1 vvn:
(7) part (DIV1)
412
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3350
so it is compared, 2 Cor. 10. 4: a strong hold must be beaten down: and this is the mighty work of Gods power, saith the text;
so it is compared, 2 Cor. 10. 4: a strong hold must be beaten down: and this is the mighty work of God's power, Says the text;
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(7) part (DIV1)
412
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3351
for the weapons of our warfare are mighty through God, to bring every thought into captivity to the obedience of Christ: for the weapons of our warfare Are mighty through God, to bring every Thought into captivity to the Obedience of christ:
p-acp dt n2 pp-f po12 n1 vbr j p-acp np1, pc-acp vvi d n1 p-acp n1 p-acp dt n1 pp-f np1:
(7) part (DIV1)
412
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3352
now mark, if it be to take a fortified Castle, then the Apostle supposes that every natural man, till he be converted, is in his strong hold,
now mark, if it be to take a fortified Castle, then the Apostle supposes that every natural man, till he be converted, is in his strong hold,
av vvb, cs pn31 vbb pc-acp vvi dt vvn n1, cs dt n1 vvz cst d j n1, c-acp pns31 vbb vvn, vbz p-acp po31 j n1,
(7) part (DIV1)
412
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3353
and such a one will not dismantle his own Castle, nor take himself, and become captive to himself:
and such a one will not dismantle his own Castle, nor take himself, and become captive to himself:
cc d dt pi vmb xx vvi po31 d n1, ccx vvb px31, cc vvi j-jn p-acp px31:
(7) part (DIV1)
412
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3354
and certainly if the work be this, no hand can do it but the hand of God.
and Certainly if the work be this, no hand can do it but the hand of God.
cc av-j cs dt n1 vbb d, dx n1 vmb vdi pn31 p-acp dt n1 pp-f np1.
(7) part (DIV1)
412
Page 197
3355
Fifthly, Faith in Christ, is no less then the surrendring and delivery up of a mans self to a new Soveraignty, to be no more his own:
Fifthly, Faith in christ, is no less then the surrendering and delivery up of a men self to a new Sovereignty, to be no more his own:
ord, n1 p-acp np1, vbz dx dc cs dt n-vvg cc n1 a-acp pp-f dt ng1 n1 p-acp dt j n1, pc-acp vbi dx av-dc po31 d:
(7) part (DIV1)
413
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3356
a man must acknowledge and take a new Lord assoon as he believes in Christ:
a man must acknowledge and take a new Lord As soon as he believes in christ:
dt n1 vmb vvi cc vvi dt j n1 av c-acp pns31 vvz p-acp np1:
(7) part (DIV1)
413
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3357
for as redemption frees us from the vindictive Justice of God, so the conquest of Christ frees us from the power of sin, from our Jaylor or former ruler, the devil:
for as redemption frees us from the vindictive justice of God, so the conquest of christ frees us from the power of since, from our Jailor or former ruler, the Devil:
c-acp c-acp n1 vvz pno12 p-acp dt j n1 pp-f np1, av dt n1 pp-f np1 vvz pno12 p-acp dt n1 pp-f n1, p-acp po12 n1 cc j n1, dt n1:
(7) part (DIV1)
413
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3358
It cannot be expected of a bondman that he should free himself, especially a voluntary bondman that delights to have his ears bored:
It cannot be expected of a bondman that he should free himself, especially a voluntary bondman that delights to have his ears bored:
pn31 vmbx vbi vvn pp-f dt n1 cst pns31 vmd vvi px31, av-j dt j-jn n1 cst vvz pc-acp vhi po31 n2 vvn:
(7) part (DIV1)
413
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3359
you that say you are believers in Christ, if your faith be true, know by this, it resigns and surrenders you up to the will of a new Lord and Soveraign:
you that say you Are believers in christ, if your faith be true, know by this, it resigns and surrenders you up to the will of a new Lord and Sovereign:
pn22 cst vvb pn22 vbr n2 p-acp np1, cs po22 n1 vbb j, vvb p-acp d, pn31 vvz cc n2 pn22 p-acp p-acp dt n1 pp-f dt j n1 cc n-jn:
(7) part (DIV1)
413
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3360
and let any man ask counsel of his own heart, whether he would be willing without divine power drawing him to surrender up the mastery of himself:
and let any man ask counsel of his own heart, whither he would be willing without divine power drawing him to surrender up the mastery of himself:
cc vvb d n1 vvb n1 pp-f po31 d n1, cs pns31 vmd vbi j p-acp j-jn n1 vvg pno31 pc-acp vvi a-acp dt n1 pp-f px31:
(7) part (DIV1)
413
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3361
therefore I conclude, if this he cannot do, he cannot believe: Sixthly, The whole Soul is moved in or by the plantation of faith.
Therefore I conclude, if this he cannot do, he cannot believe: Sixthly, The Whole Soul is moved in or by the plantation of faith.
av pns11 vvb, cs d pns31 vmbx vdi, pns31 vmbx vvi: av-j, dt j-jn n1 vbz vvn p-acp cc p-acp dt n1 pp-f n1.
(7) part (DIV1)
413
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3362
The School-men do dispute and quarrel about the seat of faith, whether it be the understanding or the will, or both:
The Schoolmen do dispute and quarrel about the seat of faith, whither it be the understanding or the will, or both:
dt n2 vdb vvi cc n1 p-acp dt n1 pp-f n1, cs pn31 vbb dt n1 cc dt n1, cc d:
(7) part (DIV1)
414
Page 198
3363
truly, I think he should answer best that saith, faith is actus totius hominis, the act of the whole man;
truly, I think he should answer best that Says, faith is actus totius hominis, the act of the Whole man;
av-j, pns11 vvb pns31 vmd vvi js cst vvz, n1 vbz fw-la fw-la fw-la, dt n1 pp-f dt j-jn n1;
(7) part (DIV1)
414
Page 198
3364
the mind to know, the will to Consent and Embrace, the affections to rejoyce in and desire, as the Scripture saith:
the mind to know, the will to Consent and Embrace, the affections to rejoice in and desire, as the Scripture Says:
dt n1 pc-acp vvi, dt n1 pc-acp vvi cc vvb, dt n2 pc-acp vvi p-acp cc n1, c-acp dt n1 vvz:
(7) part (DIV1)
414
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3365
faith is seated in the heart, all the heart: Faith must be a work brought into the heart by the hand of God:
faith is seated in the heart, all the heart: Faith must be a work brought into the heart by the hand of God:
n1 vbz vvn p-acp dt n1, d dt n1: n1 vmb vbi dt n1 vvn p-acp dt n1 p-acp dt n1 pp-f np1:
(7) part (DIV1)
414
Page 198
3366
for if faith should come in by its own forcible entry by opposition man would fight against it at every door or room:
for if faith should come in by its own forcible entry by opposition man would fight against it At every door or room:
c-acp cs n1 vmd vvi p-acp p-acp po31 d j n1 p-acp n1 n1 vmd vvi p-acp pn31 p-acp d n1 cc n1:
(7) part (DIV1)
414
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3367
and therefore it remains that it must come into the heart voluntarily;
and Therefore it remains that it must come into the heart voluntarily;
cc av pn31 vvz cst pn31 vmb vvi p-acp dt n1 av-jn;
(7) part (DIV1)
414
Page 198
3368
the heart must be made willing, and when it is so, it sets open every door, that it will not fight against any entry;
the heart must be made willing, and when it is so, it sets open every door, that it will not fight against any entry;
dt n1 vmb vbi vvn j, cc c-crq pn31 vbz av, pn31 vvz j d n1, cst pn31 vmb xx vvi p-acp d n1;
(7) part (DIV1)
414
Page 198
3369
It is God that makes the whole soul willing to the entrance of faith into it.
It is God that makes the Whole soul willing to the Entrance of faith into it.
pn31 vbz np1 cst vvz dt j-jn n1 vvg p-acp dt n1 pp-f n1 p-acp pn31.
(7) part (DIV1)
414
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3370
Seventhly, Saving faith, always flows or proceeds from a vital principle: a dead man performs no act of life;
Seventhly, Saving faith, always flows or proceeds from a vital principle: a dead man performs no act of life;
crd, vvg n1, av vvz cc vvz p-acp dt j n1: dt j n1 vvz dx n1 pp-f n1;
(7) part (DIV1)
415
Page 198
3371
and if faith be an act of life, then this faith cannot be performed by a man that is dead;
and if faith be an act of life, then this faith cannot be performed by a man that is dead;
cc cs n1 vbb dt n1 pp-f n1, cs d n1 vmbx vbi vvn p-acp dt n1 cst vbz j;
(7) part (DIV1)
415
Page 198
3372
that is, by a natural man, dead in sin;
that is, by a natural man, dead in since;
d vbz, p-acp dt j n1, j p-acp n1;
(7) part (DIV1)
415
Page 198
3373
and therefore, he that makes a man to believe in Christ, must first out a life into him; (see the Reason how it hangs together) a spiritual dead man can no more put life into himself then a natural dead man;
and Therefore, he that makes a man to believe in christ, must First out a life into him; (see the Reason how it hangs together) a spiritual dead man can no more put life into himself then a natural dead man;
cc av, pns31 cst vvz dt n1 pc-acp vvi p-acp np1, vmb ord av dt n1 p-acp pno31; (vvi dt n1 c-crq pn31 vvz av) dt j j n1 vmb av-dx av-dc vvi n1 p-acp px31 cs dt j j n1;
(7) part (DIV1)
415
Page 198
3374
this argument proves, that Gods drawing a man to Christ, is as it were, the raising of him from the dead, that mans believing in Christ is as much as a resurrection from the dead,
this argument Proves, that God's drawing a man to christ, is as it were, the raising of him from the dead, that men believing in christ is as much as a resurrection from the dead,
d n1 vvz, cst n2 vvg dt n1 p-acp np1, vbz c-acp pn31 vbdr, dt n-vvg pp-f pno31 p-acp dt j, cst ng1 vvg p-acp np1 vbz p-acp d c-acp dt n1 p-acp dt j,
(7) part (DIV1)
415
Page 198
3375
and proves that Gods drawing, must goe before mans coming, or believing: the passive work of Conversion preceds that which is called active Conversion:
and Proves that God's drawing, must go before men coming, or believing: the passive work of Conversion preceds that which is called active Conversion:
cc vvz d n2 vvg, vmb vvi p-acp ng1 vvg, cc vvg: dt j n1 pp-f n1 n2 cst r-crq vbz vvn j n1:
(7) part (DIV1)
415
Page 198
3376
the one is Gods, the act of raising: the other is mans, the act of turning to God;
the one is God's, the act of raising: the other is men, the act of turning to God;
dt pi vbz n2, dt n1 pp-f vvg: dt n-jn vbz n2, dt n1 pp-f vvg p-acp np1;
(7) part (DIV1)
415
Page 198
3377
I know not what can be said against it.
I know not what can be said against it.
pns11 vvb xx r-crq vmb vbi vvn p-acp pn31.
(7) part (DIV1)
415
Page 198
3378
Eightly, The greatest opposition that is made to the plantation of grace yet in the heart of man, is made to faith;
Eighth, The greatest opposition that is made to the plantation of grace yet in the heart of man, is made to faith;
ord, dt js n1 cst vbz vvn p-acp dt n1 pp-f n1 av p-acp dt n1 pp-f n1, vbz vvn p-acp n1;
(7) part (DIV1)
416
Page 198
3379
temptations are soarest, oppositions are strongest against faith, because the soul and salvation lies at stake upon it, the hinge that salvation hangs on, being in this point;
temptations Are soarest, oppositions Are Strongest against faith, Because the soul and salvation lies At stake upon it, the hinge that salvation hangs on, being in this point;
n2 vbr js, n2 vbr js p-acp n1, c-acp dt n1 cc n1 vvz p-acp n1 p-acp pn31, dt n1 cst n1 vvz a-acp, vbg p-acp d n1;
(7) part (DIV1)
416
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therefore it hath more opposition by sin and the devil then any other grace; I have prayed, saith Christ to Peter, that thy faith fail not;
Therefore it hath more opposition by since and the Devil then any other grace; I have prayed, Says christ to Peter, that thy faith fail not;
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(7) part (DIV1)
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Why not, that thy love, or thy fear, or thy patience fail not? because the greatest batteries of the devil are against faith,
Why not, that thy love, or thy Fear, or thy patience fail not? Because the greatest batteries of the Devil Are against faith,
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(7) part (DIV1)
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and the taking of that fort would take all;
and the taking of that fort would take all;
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(7) part (DIV1)
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and therefore all those considerations that give such weight to faith in order to Salvation, do also give weight to the reason I am now upon, that a supernatural hand is that which must work and create faith in us.
and Therefore all those considerations that give such weight to faith in order to Salvation, do also give weight to the reason I am now upon, that a supernatural hand is that which must work and create faith in us.
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(7) part (DIV1)
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Lastly, I should as easily and willingly ascribe the whole work of mans conversion and regeneration, his new birth and justification, all to the power of man dead in sin,
Lastly, I should as Easily and willingly ascribe the Whole work of men conversion and regeneration, his new birth and justification, all to the power of man dead in since,
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(7) part (DIV1)
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as I would ascribe thereto, faith in, or coming unto, Christ: as I would ascribe thereto, faith in, or coming unto, christ:
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(7) part (DIV1)
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and so let God sit by as a looker on, and behold what a fine thred the will of man spins throughout the whole webb of conversion, regeneration and believing;
and so let God fit by as a looker on, and behold what a fine thread the will of man spins throughout the Whole web of conversion, regeneration and believing;
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(7) part (DIV1)
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and let sinful man be suae fortunae faber, the workman of his own fortune (as they use to say) and where then shall be the commendation and praise of Glorious grace? sure there will be the commendation of the will of man,
and let sinful man be suae Fortunae Faber, the workman of his own fortune (as they use to say) and where then shall be the commendation and praise of Glorious grace? sure there will be the commendation of the will of man,
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(7) part (DIV1)
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and not of the will of God;
and not of the will of God;
cc xx pp-f dt n1 pp-f np1;
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and so all things will come at last, result to this which the Serpent said to our first parents, ye shall be as Gods;
and so all things will come At last, result to this which the Serpent said to our First Parents, you shall be as God's;
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if faith and coming to Christ be in the power of man, you will be as God;
if faith and coming to christ be in the power of man, you will be as God;
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(7) part (DIV1)
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for not he that supplies the object of faith, but he that supplies the power and act of faith, the will and deed to believe, sits highest in Glory;
for not he that supplies the Object of faith, but he that supplies the power and act of faith, the will and deed to believe, sits highest in Glory;
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(7) part (DIV1)
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the Reason is, that notwithstanding the object of Faith revealed, man might perish; but he that gives me the act of believing, and makes good that, cannot perish, but must be saved.
the Reason is, that notwithstanding the Object of Faith revealed, man might perish; but he that gives me the act of believing, and makes good that, cannot perish, but must be saved.
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(7) part (DIV1)
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Let the evidence of these Reasons quiet and settle you upon this point. And
Let the evidence of these Reasons quiet and settle you upon this point. And
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FIrst, Make those men jealous and suspicious of their Faith, that find an easie, quiet and undisturbed faith, that have believed time out of mind as they say, ever since they could remember,
First, Make those men jealous and suspicious of their Faith, that find an easy, quiet and undisturbed faith, that have believed time out of mind as they say, ever since they could Remember,
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(7) part (DIV1)
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and never had ••sence and feeling of this drawing work of God, without which, faith cannot be wrought: and never had ••sence and feeling of this drawing work of God, without which, faith cannot be wrought:
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It is true, I believe that regenerating grace steals into many a one even in their in••ncy before they can reflect upon themselves (for this faith is not known without reflection) and before they know who it is that calls Samuel, Samuel, and they have cause of praise afterward that God marked them for his sheep, while they were but Lambs:
It is true, I believe that regenerating grace steals into many a one even in their in••ncy before they can reflect upon themselves (for this faith is not known without reflection) and before they know who it is that calls Samuel, Samuel, and they have cause of praise afterwards that God marked them for his sheep, while they were but Lambs:
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(7) part (DIV1)
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this may be, and therefore I will not say that this point ties these men to know or to find out the time of the first working and plantation of faith in them.
this may be, and Therefore I will not say that this point ties these men to know or to find out the time of the First working and plantation of faith in them.
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But ordinarily, those that are of age, do hear the noise or voice of this wind when it blows,
But ordinarily, those that Are of age, do hear the noise or voice of this wind when it blows,
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(7) part (DIV1)
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though it be a secret work and thou knowest not whence it comes, nor whither it goes,
though it be a secret work and thou Knowest not whence it comes, nor whither it Goes,
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(7) part (DIV1)
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yet they feel a work whereby they are drawn to believe in Christ:
yet they feel a work whereby they Are drawn to believe in christ:
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(7) part (DIV1)
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and in every man ordinarily there are inward bickerings, temptations, troubles for sin, fears, all which do make faith hard:
and in every man ordinarily there Are inward bickerings, temptations, Troubles for since, fears, all which do make faith hard:
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(7) part (DIV1)
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and thereby as Israel coming out of Aegypt, we have more sensible experiments of Gods goodness and power:
and thereby as Israel coming out of Egypt, we have more sensible experiments of God's Goodness and power:
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(7) part (DIV1)
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so in the first plantation, and further growth of our faith, there will be very much all along to teach us this lesson, that i• is a very hard thing to believe, either in God for matters of providence,
so in the First plantation, and further growth of our faith, there will be very much all along to teach us this Lesson, that i• is a very hard thing to believe, either in God for matters of providence,
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(7) part (DIV1)
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or in Christ for pardon of sin:
or in christ for pardon of since:
cc p-acp np1 p-acp n1 pp-f n1:
(7) part (DIV1)
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yea and many times after the shaken heart is come to a center, the earth-quake may return again, especially if we take hold of rotten refuges:
yea and many times After the shaken heart is come to a centre, the earthquake may return again, especially if we take hold of rotten refuges:
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(7) part (DIV1)
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for its we that make it hard to believe;
for its we that make it hard to believe;
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(7) part (DIV1)
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otherwise they that have a faith dogmatical, some righteousness and works of their own to trust to, it is to them in their thinking a very easie thing to believe in Christ:
otherwise they that have a faith dogmatical, Some righteousness and works of their own to trust to, it is to them in their thinking a very easy thing to believe in christ:
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(7) part (DIV1)
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but its guilt that abates confidence;
but its guilt that abates confidence;
cc-acp po31 n1 cst vvz n1;
(7) part (DIV1)
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if we our selves did but know our secret guilt, it must needs make it hard to us to believe in Christ;
if we our selves did but know our secret guilt, it must needs make it hard to us to believe in christ;
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(7) part (DIV1)
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and yet all that do believe, have this guilt staring them in the face: but the Goodness, truth, and freeness of the promise overcomes it.
and yet all that do believe, have this guilt staring them in the face: but the goodness, truth, and freeness of the promise overcomes it.
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Secondly, If God have drawn thee to Christ, and made thee a believer, then return and acknowledge to him the Glory:
Secondly, If God have drawn thee to christ, and made thee a believer, then return and acknowledge to him the Glory:
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(7) part (DIV1)
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Let it ravish thy heart with the love of God: for his finger hath been in thy heart, whether thou be sensible of it no:
Let it ravish thy heart with the love of God: for his finger hath been in thy heart, whither thou be sensible of it no:
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(7) part (DIV1)
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3413
and to whet and sharpen thy praise, let the open sight of thy former unfitness to believe, equal to the unfitness of other men,
and to whet and sharpen thy praise, let the open sighed of thy former unfitness to believe, equal to the unfitness of other men,
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(7) part (DIV1)
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3414
and thy equal impotency and opposition to thy own happiness, raise the tune of thy praise;
and thy equal impotency and opposition to thy own happiness, raise the tune of thy praise;
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(7) part (DIV1)
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3415
for a Christian must never lose the sence of his former sins: I was a persecuter and injurious;
for a Christian must never loose the sense of his former Sins: I was a Persecutor and injurious;
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3416
and then it follows in 1 Tim. 1. 13. and the grace of the Lord was exceeding abundant to me with faith and love;
and then it follows in 1 Tim. 1. 13. and the grace of the Lord was exceeding abundant to me with faith and love;
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3417
and therefore thou hast reason to kiss that hand thats put forth in thy heart to draw and bring thee to Christ Jesus, by faith:
and Therefore thou hast reason to kiss that hand thats put forth in thy heart to draw and bring thee to christ jesus, by faith:
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(7) part (DIV1)
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3418
and the reason of this thankfulness is three-fold. First, Faith is a discriminating grace: it makes a difference between man and man; to you it is given:
and the reason of this thankfulness is threefold. First, Faith is a discriminating grace: it makes a difference between man and man; to you it is given:
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3419
to them it is not given. to them it is not given.
p-acp pno32 pn31 vbz xx vvn.
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And if the Philosopher thought himself bound to be thankful to his gods, for that he was a Grecian,
And if the Philosopher Thought himself bound to be thankful to his God's, for that he was a Grecian,
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(7) part (DIV1)
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3421
an Athenian, a Philosopher, this is worth all the bundle of such differences between man and man, that God hath drawn thee to Christ savingly to take hold of him by Faith.
an Athenian, a Philosopher, this is worth all the bundle of such differences between man and man, that God hath drawn thee to christ savingly to take hold of him by Faith.
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(7) part (DIV1)
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Secondly, This Grace of faith is the main condition of the Covenant of life:
Secondly, This Grace of faith is the main condition of the Covenant of life:
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that whereas no man is saved but by being in the Covenant, the condition is performed by God as well as the benefit promised:
that whereas no man is saved but by being in the Covenant, the condition is performed by God as well as the benefit promised:
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(7) part (DIV1)
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faith is the very hinge on which the promise of Salvation turns, the center on which it rests, Rom. 10. 9. if thou confess with thy mouth,
faith is the very hinge on which the promise of Salvation turns, the centre on which it rests, Rom. 10. 9. if thou confess with thy Mouth,
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(7) part (DIV1)
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3425
and believe with thy heart, thou shalt be saved: and believe with thy heart, thou shalt be saved:
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where the Apostle brings in one in perplexity, Who shall ascend up to heaven, or go down to the deep, who shall bring Christ to me!
where the Apostle brings in one in perplexity, Who shall ascend up to heaven, or go down to the deep, who shall bring christ to me!
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why saith he, the word is nigh, if thou confess, &c. God might have given thee some other gift,why Says he, the word is High, if thou confess, etc. God might have given thee Some other gift,
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3428
and made thee to excel and differ from another, 1 Cor. 4. 7. but this makes heaven sure:
and made thee to excel and differ from Another, 1 Cor. 4. 7. but this makes heaven sure:
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he hath given thee to Christ, and Christ to thee: Both of these are the gift of God, and worthy to be praised.
he hath given thee to christ, and christ to thee: Both of these Are the gift of God, and worthy to be praised.
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Thirdly, This faith is a mark and evidence that thou art one chosen of God, and ordained to eternal life:
Thirdly, This faith is a mark and evidence that thou art one chosen of God, and ordained to Eternal life:
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if there be any, this must be chief;
if there be any, this must be chief;
cs pc-acp vbb d, d vmb vbi j-jn;
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3432
so that from his faith, whereby he is drawn to Christ, he may draw an argument of life eternal;
so that from his faith, whereby he is drawn to christ, he may draw an argument of life Eternal;
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As many as were ordained to life eternal, did believe:
As many as were ordained to life Eternal, did believe:
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3434
if from our love to God it may appear that we are called according to purpose, Rom. 8. 29. then also from our faith.
if from our love to God it may appear that we Are called according to purpose, Rom. 8. 29. then also from our faith.
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(7) part (DIV1)
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3435
For all that thou hast given to me, shall come unto me, saith our Saviour. Thirdly, Then let an unbeliever pray for faith: For all that thou hast given to me, shall come unto me, Says our Saviour. Thirdly, Then let an unbeliever pray for faith:
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3436
But to what purpose may some say, let a believer pray in faith, let an unbeliever pray for faith:
But to what purpose may Some say, let a believer pray in faith, let an unbeliever pray for faith:
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3437
I dare not deterr an unregenerate man from the use of prayer: happily no promise is made to such prayer:
I Dare not deter an unregenerate man from the use of prayer: happily no promise is made to such prayer:
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3438
nor no acceptance of the prayer as a savoury meat to God our Father: but let not foolish disputers dispute you out of prayer;
nor no acceptance of the prayer as a savoury meat to God our Father: but let not foolish disputers dispute you out of prayer;
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for it is a worship of God, and we are bound to worship him;
for it is a worship of God, and we Are bound to worship him;
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God calls upon us to make us a new heart, that we may call upon him to do it for us;
God calls upon us to make us a new heart, that we may call upon him to do it for us;
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the poor, infirm, and diseased cryed unto Christ for healing in the Gospel, and when they came to him, certainly they were not all believers;
the poor, infirm, and diseased cried unto christ for healing in the Gospel, and when they Come to him, Certainly they were not all believers;
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(7) part (DIV1)
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and Simon Magus was sent to pray by Peter for forgiveness, Acts 8. when you come to hear, it is for faith:
and Simon Magus was sent to pray by Peter for forgiveness, Acts 8. when you come to hear, it is for faith:
cc np1 np1 vbds vvn pc-acp vvi p-acp np1 p-acp n1, n2 crd c-crq pn22 vvb pc-acp vvi, pn31 vbz p-acp n1:
(7) part (DIV1)
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and you then p•ay for the work of faith by the word, you shew that you are convinc't of sin,
and you then p•ay for the work of faith by the word, you show that you Are convinced of since,
cc pn22 av vvi p-acp dt n1 pp-f n1 p-acp dt n1, pn22 vvb cst pn22 vbr vvn pp-f n1,
(7) part (DIV1)
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and that you do acknowledge God to be the Creator of faith.
and that you do acknowledge God to be the Creator of faith.
cc cst pn22 vdb vvi np1 pc-acp vbi dt n1 pp-f n1.
(7) part (DIV1)
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And wicked men have greater mercies from God, if not by way of Covenant and Promise,
And wicked men have greater Mercies from God, if not by Way of Covenant and Promise,
cc j n2 vhb jc n2 p-acp np1, cs xx p-acp n1 pp-f n1 cc n1,
(7) part (DIV1)
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yet in the way of free bounty and beneficence; and therefore let them wait on him that hears the cry of young ravens.
yet in the Way of free bounty and beneficence; and Therefore let them wait on him that hears the cry of young Ravens.
av p-acp dt n1 pp-f j n1 cc n1; cc av vvb pno32 vvi p-acp pno31 cst vvz dt n1 pp-f j n2.
(7) part (DIV1)
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Bow your knees, pour out your prayers, that you may come to Christ, that he would not leave you to your selves, your own emnity and opposition.
Bow your knees, pour out your Prayers, that you may come to christ, that he would not leave you to your selves, your own Enmity and opposition.
n1 po22 n2, vvb av po22 n2, cst pn22 vmb vvi p-acp np1, cst pns31 vmd xx vvi pn22 p-acp po22 n2, po22 d n1 cc n1.
(7) part (DIV1)
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Fourthly, There appears by comparing things together, that there is some admirable secret in this work of believing in and coming to Christ;
Fourthly, There appears by comparing things together, that there is Some admirable secret in this work of believing in and coming to christ;
ord, pc-acp vvz p-acp vvg n2 av, cst pc-acp vbz d j n-jn p-acp d n1 pp-f vvg p-acp cc vvg p-acp np1;
(7) part (DIV1)
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for if you observe, there is all the reason in the world, why a man should believe, there being all arguments and motives of faith in Christ himself, there are all manner of invitements and provocations in the word of God:
for if you observe, there is all the reason in the world, why a man should believe, there being all Arguments and motives of faith in christ himself, there Are all manner of invitements and provocations in the word of God:
c-acp cs pn22 vvb, pc-acp vbz d dt n1 p-acp dt n1, c-crq dt n1 vmd vvi, a-acp vbg d n2 cc n2 pp-f n1 p-acp np1 px31, pc-acp vbr d n1 pp-f n2 cc n2 p-acp dt n1 pp-f np1:
(7) part (DIV1)
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and there being some that do believe by such a faith, as is under the rate of saving faith, what may be the reason that our Saviour yet saith, No man can come to me without a divine traction;
and there being Some that do believe by such a faith, as is under the rate of Saving faith, what may be the reason that our Saviour yet Says, No man can come to me without a divine traction;
cc a-acp vbg d cst vdb vvi p-acp d dt n1, c-acp vbz p-acp dt n1 pp-f vvg n1, r-crq vmb vbi dt n1 cst po12 n1 av vvz, dx n1 vmb vvi p-acp pno11 p-acp dt j-jn n1;
(7) part (DIV1)
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if I should handle these largely, perhaps I should not be impertinent, but I will be brief.
if I should handle these largely, perhaps I should not be impertinent, but I will be brief.
cs pns11 vmd vvi d av-j, av pns11 vmd xx vbi j, cc-acp pns11 vmb vbi j.
(7) part (DIV1)
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First, there is all reason that man should come in to Christ Jesus; for unless he do so, and that sincerely, the wrath of God abides on him:
First, there is all reason that man should come in to christ jesus; for unless he do so, and that sincerely, the wrath of God abides on him:
ord, pc-acp vbz d n1 cst n1 vmd vvi p-acp p-acp np1 np1; c-acp cs pns31 vdb av, cc cst av-j, dt n1 pp-f np1 vvz p-acp pno31:
(7) part (DIV1)
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It comes upon us for any sin, but abides upon us for unbelief;
It comes upon us for any since, but abides upon us for unbelief;
pn31 vvz p-acp pno12 p-acp d n1, cc-acp vvz p-acp pno12 p-acp n1;
(7) part (DIV1)
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not that unbelief is the only sin that damns, as some do teach in these days.
not that unbelief is the only since that damns, as Some do teach in these days.
xx cst n1 vbz dt j n1 cst vvz, c-acp d vdb vvi p-acp d n2.
(7) part (DIV1)
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If a man be indicted of Felony and found guilty, he is condemned for that;
If a man be indicted of Felony and found guilty, he is condemned for that;
cs dt n1 vbi vvn pp-f n1 cc vvd j, pns31 vbz vvn p-acp d;
(7) part (DIV1)
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but the reason why he is sent to execution is, because that having the Book he cannot read;
but the reason why he is sent to execution is, Because that having the Book he cannot read;
cc-acp dt n1 c-crq pns31 vbz vvn p-acp n1 vbz, c-acp cst vhg dt n1 pns31 vmbx vvi;
(7) part (DIV1)
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so is unbelief the great Reason that all other sins are bound upon your backs; none of them are pardoned:
so is unbelief the great Reason that all other Sins Are bound upon your backs; none of them Are pardoned:
av vbz n1 dt j n1 cst d j-jn n2 vbr vvn p-acp po22 n2; pix pp-f pno32 vbr vvn:
(7) part (DIV1)
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Even as a woman in debt assoon as she takes a husband is no longer to be accounted in debt,
Even as a woman in debt As soon as she Takes a husband is no longer to be accounted in debt,
av c-acp dt n1 p-acp n1 av c-acp pns31 vvz dt n1 vbz av-dx av-jc pc-acp vbi vvn p-acp n1,
(7) part (DIV1)
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3459
because all her debts involve him to whom she hath given her self; So that very hour, assoon as ever you believe, you have your sins pardoned;
Because all her debts involve him to whom she hath given her self; So that very hour, As soon as ever you believe, you have your Sins pardoned;
c-acp d po31 n2 vvi pno31 p-acp ro-crq pns31 vhz vvn po31 n1; av cst j n1, av c-acp av pn22 vvb, pn22 vhb po22 n2 vvn;
(7) part (DIV1)
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as the Israelite stung with a fiery Serpent, assoon as ever he lookt up to the Serpent on the pole, he recovered,
as the Israelite stung with a fiery Serpent, As soon as ever he looked up to the Serpent on the pole, he recovered,
c-acp dt np1 vvn p-acp dt j n1, av c-acp av pns31 vvd a-acp p-acp dt n1 p-acp dt n1, pns31 vvd,
(7) part (DIV1)
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3461
or as the Text saith, he lived; so he that believes, is healed of all diseases, restored into a state of favour, made a Son and Heir of God for present title,
or as the Text Says, he lived; so he that believes, is healed of all diseases, restored into a state of favour, made a Son and Heir of God for present title,
cc p-acp dt n1 vvz, pns31 vvd; av pns31 cst vvz, vbz vvn pp-f d n2, vvn p-acp dt n1 pp-f n1, vvd dt n1 cc n1 pp-f np1 p-acp j n1,
(7) part (DIV1)
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and all his mortal sins become venial, yea not pardonable but pardoned: Therefore there is all reason for it.
and all his Mortal Sins become venial, yea not pardonable but pardoned: Therefore there is all reason for it.
cc d po31 j-jn n2 vvb j, uh xx j cc-acp vvd: av pc-acp vbz d n1 c-acp pn31.
(7) part (DIV1)
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Secondly, there are all Motives and Arguments for faith in Christ himself:
Secondly, there Are all Motives and Arguments for faith in christ himself:
ord, pc-acp vbr d n2 cc n2 p-acp n1 p-acp np1 px31:
(7) part (DIV1)
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There is many a man would be glad of the benefits of Christ that doth not receive Union with Christ himself;
There is many a man would be glad of the benefits of christ that does not receive union with christ himself;
pc-acp vbz d dt n1 vmd vbi j pp-f dt n2 pp-f np1 cst vdz xx vvi n1 p-acp np1 px31;
(7) part (DIV1)
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but marriage you know is not between a man and the dowry, but between person and person:
but marriage you know is not between a man and the dowry, but between person and person:
cc-acp n1 pn22 vvb vbz xx p-acp dt n1 cc dt n1, cc-acp p-acp n1 cc n1:
(7) part (DIV1)
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Men obstruct their own Faith by looking to take rise for it in themselves, but there is all in Christ, he is the sinners Saviour, not sinful Angels, but sinful mans;
Men obstruct their own Faith by looking to take rise for it in themselves, but there is all in christ, he is the Sinners Saviour, not sinful Angels, but sinful men;
n2 vvi po32 d n1 p-acp vvg pc-acp vvi vvi p-acp pn31 p-acp px32, cc-acp pc-acp vbz d p-acp np1, pns31 vbz dt ng1 n1, xx j n2, cc-acp j n2;
(7) part (DIV1)
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therefore no argument lies in sin to discourage thee, because thy sin makes thee a due object,
Therefore no argument lies in since to discourage thee, Because thy since makes thee a due Object,
av dx n1 vvz p-acp n1 pc-acp vvi pno21, c-acp po21 n1 vvz pno21 dt j-jn n1,
(7) part (DIV1)
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as the biting of the fiery Serpent made a fit Patient for the Serpent on the Pole;
as the biting of the fiery Serpent made a fit Patient for the Serpent on the Pole;
c-acp dt n-vvg pp-f dt j n1 vvd dt j n1 p-acp dt n1 p-acp dt n1;
(7) part (DIV1)
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3469
and as he is the sinners Saviour, so he is the sent and sealed of God, commissioned and authorized by him unto this saving work:
and as he is the Sinners Saviour, so he is the sent and sealed of God, commissioned and authorized by him unto this Saving work:
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(7) part (DIV1)
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so that God cannot retract his act, the promise of salvation to any that believes in him;
so that God cannot retract his act, the promise of salvation to any that believes in him;
av cst np1 vmbx vvi po31 n1, dt n1 pp-f n1 p-acp d cst vvz p-acp pno31;
(7) part (DIV1)
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as he is the sent of God we need not doubt him whose anger it was that terrified us,
as he is the sent of God we need not doubt him whose anger it was that terrified us,
c-acp pns31 vbz dt n1 pp-f np1 pns12 vvb xx vvi pno31 rg-crq n1 pn31 vbds cst vvd pno12,
(7) part (DIV1)
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3472
so he is freely offered and given to the sinner as a plaister wide enough for every sore;
so he is freely offered and given to the sinner as a plaster wide enough for every soar;
av pns31 vbz av-j vvn cc vvn p-acp dt n1 p-acp dt n1 j av-d p-acp d n1;
(7) part (DIV1)
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being able to save to the uttermost, all that come to God by him: Therefore all Motives are in him.
being able to save to the uttermost, all that come to God by him: Therefore all Motives Are in him.
vbg j pc-acp vvi p-acp dt j, d cst vvb p-acp np1 p-acp pno31: av d n2 vbr p-acp pno31.
(7) part (DIV1)
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Thirdly, God invites us by all manner of invitations and provocations to receive Christ:
Thirdly, God invites us by all manner of invitations and provocations to receive christ:
ord, np1 vvz pno12 p-acp d n1 pp-f n2 cc n2 pc-acp vvi np1:
(7) part (DIV1)
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And I have shewed and proved to you, that he doth call you seriously, and not tantalize us with the promise of faith;
And I have showed and proved to you, that he does call you seriously, and not tantalize us with the promise of faith;
cc pns11 vhb vvn cc vvn p-acp pn22, cst pns31 vdz vvi pn22 av-j, cc xx vvi pno12 p-acp dt n1 pp-f n1;
(7) part (DIV1)
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3476
for then he could not say, How often would I, but you would not? The Call whereby God invites men to faith and repentance is serious.
for then he could not say, How often would I, but you would not? The Call whereby God invites men to faith and Repentance is serious.
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(7) part (DIV1)
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3477
Fourthly, there are many that do believe, and that with joy, by a faith that is under the rate of saving,
Fourthly, there Are many that do believe, and that with joy, by a faith that is under the rate of Saving,
ord, pc-acp vbr d cst vdb vvi, cc cst p-acp n1, p-acp dt n1 cst vbz p-acp dt n1 pp-f vvg,
(7) part (DIV1)
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because it is by a faith of Conviction, not of Acceptance:
Because it is by a faith of Conviction, not of Acceptance:
c-acp pn31 vbz p-acp dt n1 pp-f n1, xx pp-f n1:
(7) part (DIV1)
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As a woman that can say nothing against a man, yet gives not consent of marriage;
As a woman that can say nothing against a man, yet gives not consent of marriage;
c-acp dt n1 cst vmb vvi pix p-acp dt n1, av vvz xx n1 pp-f n1;
(7) part (DIV1)
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so they are convinc'd of the excellency and necessity of Christ, and yet do not receive and accept him for good and all, with self-outing and self-renouncing:
so they Are convinced of the excellency and necessity of christ, and yet do not receive and accept him for good and all, with self-outing and self-renouncing:
av pns32 vbr vvd pp-f dt n1 cc n1 pp-f np1, cc av vdb xx vvi cc vvi pno31 p-acp j cc d, p-acp j cc j:
(7) part (DIV1)
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And all this being so as it is, well might Austin say of this grace, which Pelagius was content withal, that is, the doctrine, exhortation, excitation, by way of object propounded and counsel moving;
And all this being so as it is, well might Austin say of this grace, which Pelagius was content withal, that is, the Doctrine, exhortation, excitation, by Way of Object propounded and counsel moving;
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(7) part (DIV1)
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Nolumus istam gratiam, we are not content to rest in that grace, but will have such as takes away the stony and gives a heart of flesh;Nolumus istam gratiam, we Are not content to rest in that grace, but will have such as Takes away the stony and gives a heart of Flesh;
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(7) part (DIV1)
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3483
as it was with Lazarus, he did not rise out of the Grave, because he was bid to rise,
as it was with Lazarus, he did not rise out of the Grave, Because he was bid to rise,
c-acp pn31 vbds p-acp np1, pns31 vdd xx vvi av pp-f dt j, c-acp pns31 vbds vvn pc-acp vvi,
(7) part (DIV1)
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3484
but with the word there went a powerful work, and so he came forth.
but with the word there went a powerful work, and so he Come forth.
cc-acp p-acp dt n1 a-acp vvd dt j n1, cc av pns31 vvd av.
(7) part (DIV1)
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Notwithstanding all this that I have said as touching the object of faith proposed, the motives and means of Faith used, which I confess are enough to lay the blame of non-believing at mans door,
Notwithstanding all this that I have said as touching the Object of faith proposed, the motives and means of Faith used, which I confess Are enough to lay the blame of nonbelieving At men door,
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(7) part (DIV1)
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yet this admirable secret of not believing upon all this, arises from a higher reason or secret of God,
yet this admirable secret of not believing upon all this, arises from a higher reason or secret of God,
av d j n-jn pp-f xx vvg p-acp d d, vvz p-acp dt jc n1 cc n-jn pp-f np1,
(7) part (DIV1)
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3487
as appears by our Saviours Doctrine: And the Reasons are two.
as appears by our Saviors Doctrine: And the Reasons Are two.
c-acp vvz p-acp po12 ng1 n1: cc dt n2 vbr crd.
(7) part (DIV1)
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First, Though all these be used as they are, for the preparing, and inclining, and exciting man to believe, That God may deal with man as a rational creature by moral means;
First, Though all these be used as they Are, for the preparing, and inclining, and exciting man to believe, That God may deal with man as a rational creature by moral means;
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(7) part (DIV1)
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3489
for God doth not draw man as a beam of timber or a stone is drawn by force,
for God does not draw man as a beam of timber or a stone is drawn by force,
p-acp np1 vdz xx vvi n1 p-acp dt n1 pp-f n1 cc dt n1 vbz vvn p-acp n1,
(7) part (DIV1)
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but in a way of Understanding, Reason, and Argument;
but in a Way of Understanding, Reason, and Argument;
cc-acp p-acp dt n1 pp-f n1, n1, cc n1;
(7) part (DIV1)
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3491
yet that high design of God in giving men to Christ, or not giving them to him, is assigned by our Saviour as a Reason of mens coming,
yet that high Design of God in giving men to christ, or not giving them to him, is assigned by our Saviour as a Reason of men's coming,
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(7) part (DIV1)
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3492
or not coming to him, Joh. 6 44, 65. No man can come to me except it were given him of my Father;
or not coming to him, John 6 44, 65. No man can come to me except it were given him of my Father;
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(7) part (DIV1)
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and vers. 37. All that the Father giveth me shall come to me. The giving of Faith to man, and of man to Christ, are both Gods work:
and vers. 37. All that the Father gives me shall come to me. The giving of Faith to man, and of man to christ, Are both God's work:
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(7) part (DIV1)
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And in John 10. 26. But ye believe not, because ye are not of my Sheep;
And in John 10. 26. But you believe not, Because you Are not of my Sheep;
cc p-acp np1 crd crd p-acp pn22 vvb xx, c-acp pn22 vbr xx pp-f po11 n1;
(7) part (DIV1)
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that is, not given to me by the Father.
that is, not given to me by the Father.
cst vbz, xx vvn p-acp pno11 p-acp dt n1.
(7) part (DIV1)
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3496
And surely 'tis for this secret reason that many in the world, and in our Congregations, that have all the formerly named Means and Motives to Faith, do yet stand it out obstinately;
And surely it's for this secret reason that many in the world, and in our Congregations, that have all the formerly nam Means and Motives to Faith, do yet stand it out obstinately;
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(7) part (DIV1)
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and those that have appeared the most unlikely of all others to be believers in Christ, have,
and those that have appeared the most unlikely of all Others to be believers in christ, have,
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(7) part (DIV1)
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after their long withstanding, come in at length.
After their long withstanding, come in At length.
p-acp po32 j vvg, vvb p-acp p-acp n1.
(7) part (DIV1)
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3499
Seconldy, The reason why all these do not work Faith, is because they work but morally and objectively,
Secondly, The reason why all these do not work Faith, is Because they work but morally and objectively,
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(7) part (DIV1)
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and do not (haply) ingenerate life, by which they may be prevalent.
and do not (haply) ingenerate life, by which they may be prevalent.
cc vdb xx (av) j n1, p-acp r-crq pns32 vmb vbi j.
(7) part (DIV1)
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3501
We do not wonder why a Trumpet doth not waken, and why Musick doth not delight a dead man,
We do not wonder why a Trumpet does not waken, and why Music does not delight a dead man,
pns12 vdb xx vvi c-crq dt n1 vdz xx vvi, cc q-crq n1 vdz xx vvi dt j n1,
(7) part (DIV1)
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3502
because neither the one nor the other doth beget life, but supposes life to be.
Because neither the one nor the other does beget life, but supposes life to be.
c-acp dx dt crd ccx dt n-jn vdz vvi n1, cc-acp vvz n1 pc-acp vbi.
(7) part (DIV1)
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3503
Faith, if it be lively and saving, comes from a root of Life, from the Spirit of Regeneration and renewing Grace;
Faith, if it be lively and Saving, comes from a root of Life, from the Spirit of Regeneration and renewing Grace;
n1, cs pn31 vbb j cc vvg, vvz p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1 cc vvg n1;
(7) part (DIV1)
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3504
and therefore where such Grace is not by the Spirit implanted in the heart, all Means and Motives of Faith are but like the frictions and rubbings of a dead man, which are profitable to awaken the spirits if there be life,
and Therefore where such Grace is not by the Spirit implanted in the heart, all Means and Motives of Faith Are but like the frictions and rubbings of a dead man, which Are profitable to awaken the spirits if there be life,
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(7) part (DIV1)
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but not to recall or produce it;
but not to Recall or produce it;
cc-acp xx pc-acp vvi cc vvi pn31;
(7) part (DIV1)
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3506
and this is that which Christ speaks in the Text, No man can come to me, because he is of himself dead,
and this is that which christ speaks in the Text, No man can come to me, Because he is of himself dead,
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(7) part (DIV1)
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3507
and void of power by Nature, until God put a Spirit of life into him; and when he is alive, these Mean• and Motives may be profitable;
and void of power by Nature, until God put a Spirit of life into him; and when he is alive, these Mean• and Motives may be profitable;
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(7) part (DIV1)
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or as is usually said by S. Austin, speaking of the Doctrine of Pelagius; Hold a green branch or bunch of grass before a Sheep, and;
or as is usually said by S. Austin, speaking of the Doctrine of Pelagius; Hold a green branch or bunch of grass before a Sheep, and;
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(7) part (DIV1)
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3509
if he be alive, he may follow your hand; but it gives not life to him, if dead. if he be alive, he may follow your hand; but it gives not life to him, if dead.
cs pns31 vbb j, pns31 vmb vvi po22 n1; cc-acp pn31 vvz xx n1 p-acp pno31, cs j.
(7) part (DIV1)
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3510
All that can be said is, That there must be first a Plantation of a vital Principle, a seed of spiritual life,
All that can be said is, That there must be First a Plantation of a vital Principle, a seed of spiritual life,
d cst vmb vbi vvn vbz, cst a-acp vmb vbi ord dt n1 pp-f dt j n1, dt n1 pp-f j n1,
(7) part (DIV1)
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3511
before there can be any Faith put forth to these Promises and Motives of Faith; and therefore this bespeaks you all to use the means for life;
before there can be any Faith put forth to these Promises and Motives of Faith; and Therefore this bespeaks you all to use the means for life;
c-acp pc-acp vmb vbi d n1 vvd av p-acp d vvz cc n2 pp-f n1; cc av d vvz pn22 d pc-acp vvi dt n2 p-acp n1;
(7) part (DIV1)
430
Page 204
3512
for God by these means works it:
for God by these means works it:
p-acp np1 p-acp d n2 vvz pn31:
(7) part (DIV1)
430
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3513
But yet the means are left destitute, unless joyntly with the Word of Faith there go the Work of Faith,
But yet the means Are left destitute, unless jointly with the Word of Faith there go the Work of Faith,
cc-acp av dt n2 vbr vvn j, cs av-j p-acp dt n1 pp-f n1 pc-acp vvi dt n1 pp-f n1,
(7) part (DIV1)
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3514
as with, Lazarus come forth, there went a Power to raise him from the dead; and then man believes.
as with, Lazarus come forth, there went a Power to raise him from the dead; and then man believes.
c-acp p-acp, np1 vvb av, a-acp vvd dt n1 pc-acp vvi pno31 p-acp dt j; cc av n1 vvz.
(7) part (DIV1)
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3515
And this is the fourth Consectary from this point.
And this is the fourth Consectary from this point.
cc d vbz dt ord n1 p-acp d n1.
(7) part (DIV1)
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3516
Fifthly, No man in the world left to the disposal of his own will, or to the sufficiency of his own power, will,
Fifthly, No man in the world left to the disposal of his own will, or to the sufficiency of his own power, will,
ord, dx n1 p-acp dt n1 vvd p-acp dt n1 pp-f po31 d n1, cc p-acp dt n1 pp-f po31 d n1, n1,
(7) part (DIV1)
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3517
or can, move himself out of his lost condition, into an actual state of salvation.
or can, move himself out of his lost condition, into an actual state of salvation.
cc vmb, vvb px31 av pp-f po31 j-vvn n1, p-acp dt j n1 pp-f n1.
(7) part (DIV1)
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3518
In ordinary things it is a clear Maxim, That it is more easie destruere than astruere, to throw down or to destroy, than to build up;
In ordinary things it is a clear Maxim, That it is more easy destruere than astruere, to throw down or to destroy, than to built up;
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(7) part (DIV1)
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3519
to fell a Tree down than to plant and make it grow:
to fell a Tree down than to plant and make it grow:
pc-acp vvd dt n1 a-acp cs pc-acp vvi cc vvi pn31 vvi:
(7) part (DIV1)
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3520
But in spiritual things, that observation begets a Problem and hard Question, Whether it be more, easie to pull man down, to remove him from himself and his own righteousness, (for 'tis the mighty work of God that must do it, 2 Cor. 10. 4, 5. The weapons of our warfare are mighty through God to pull down, to level imaginations and high things;
But in spiritual things, that observation begets a Problem and hard Question, Whither it be more, easy to pull man down, to remove him from himself and his own righteousness, (for it's the mighty work of God that must do it, 2 Cor. 10. 4, 5. The weapons of our warfare Are mighty through God to pull down, to level Imaginations and high things;
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(7) part (DIV1)
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3521
) than when he is down, to plant him into Christ Jesus, to make him to believe? Whether of these is the hardest work? He that shall answer this, I think might say as the Philosopher, The expelling of darkness out of the Air,
) than when he is down, to plant him into christ jesus, to make him to believe? Whither of these is the Hardest work? He that shall answer this, I think might say as the Philosopher, The expelling of darkness out of the Air,
) cs q-crq pns31 vbz a-acp, pc-acp vvi pno31 p-acp np1 np1, pc-acp vvi pno31 pc-acp vvi? cs pp-f d vbz dt js n1? pns31 cst vmb vvi d, pns11 vvb vmd vvi p-acp dt n1, dt j pp-f n1 av pp-f dt n1,
(7) part (DIV1)
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3522
and the introduction of light be two termes, yet but one motion, the act is but one to these two;
and the introduction of Light be two terms, yet but one motion, the act is but one to these two;
cc dt n1 pp-f n1 vbb crd n2, av p-acp crd n1, dt n1 vbz cc-acp pi p-acp d crd;
(7) part (DIV1)
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3523
so the bringing man down, and raising of him up, the turning man from darkness to light, as it is expressed, Acts 26. 18. Though there be but one motion, one act of Grace,
so the bringing man down, and raising of him up, the turning man from darkness to Light, as it is expressed, Acts 26. 18. Though there be but one motion, one act of Grace,
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(7) part (DIV1)
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3524
yet there are two termes, darkness and light, and so the matter is equally difficult;
yet there Are two terms, darkness and Light, and so the matter is equally difficult;
av a-acp vbr crd n2, n1 cc j, cc av dt n1 vbz av-j j;
(7) part (DIV1)
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3525
yet for Order sake we begin with that which was first in time, with the cutting off the Graft from the wilde Tree,
yet for Order sake we begin with that which was First in time, with the cutting off the Grafted from the wild Tree,
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(7) part (DIV1)
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3526
before we set or plant it in:
before we Set or plant it in:
c-acp pns12 vvb cc vvi pn31 p-acp:
(7) part (DIV1)
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3527
And therefore I have sp•nt some time, First, in shewing mans indisposition to receive Jesus Christ, which appears from Joh. 5. 40. Ye will not;
And Therefore I have sp•nt Some time, First, in showing men indisposition to receive jesus christ, which appears from John 5. 40. You will not;
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(7) part (DIV1)
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3528
and Secondly, mans impotency and inability, in the Text, No m•• can, except my Father draw him;
and Secondly, men impotency and inability, in the Text, No m•• can, except my Father draw him;
cc ord, vvz n1 cc n1, p-acp dt n1, dx n1 vmb, c-acp po11 n1 vvi pno31;
(7) part (DIV1)
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3529
that is, If left to your own disposal, you would not, if to your own sufficiency, you ••ould not come to me.
that is, If left to your own disposal, you would not, if to your own sufficiency, you ••ould not come to me.
cst vbz, cs vvn p-acp po22 d n1, pn22 vmd xx, cs p-acp po22 d n1, pn22 vmd xx vvi p-acp pno11.
(7) part (DIV1)
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And this being a point serving to pull down man, that we may not make man the worker, the doer, the mover of his own salvation;
And this being a point serving to pull down man, that we may not make man the worker, the doer, the mover of his own salvation;
cc d vbg dt n1 vvg pc-acp vvi a-acp n1, cst pns12 vmb xx vvi n1 dt n1, dt n1, dt n1 pp-f po31 d n1;
(7) part (DIV1)
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3531
that we may build mans will upon God, and not go about to build Gods Will upon man,
that we may built men will upon God, and not go about to built God's Will upon man,
cst pns12 vmb vvi ng1 n1 p-acp np1, cc xx vvi a-acp pc-acp vvi n2 vmb p-acp n1,
(7) part (DIV1)
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3532
as if God did wait to see how man would dispose of himself.
as if God did wait to see how man would dispose of himself.
c-acp cs np1 vdd vvi pc-acp vvi c-crq n1 vmd vvi pp-f px31.
(7) part (DIV1)
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I shall therefore proceed in it as homogeneous and agreeable to the former Doctrine in the Text.
I shall Therefore proceed in it as homogeneous and agreeable to the former Doctrine in the Text.
pns11 vmb av vvi p-acp pn31 p-acp j cc j p-acp dt j n1 p-acp dt np1
(7) part (DIV1)
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And the Reason is clear that no man in the world can, because there would be no active Conversion, were there not first a passive Conversion;
And the Reason is clear that no man in the world can, Because there would be no active Conversion, were there not First a passive Conversion;
cc dt n1 vbz j cst dx n1 p-acp dt n1 vmb, c-acp a-acp vmd vbi dx j n1, vbdr pc-acp xx ord dt j n1;
(7) part (DIV1)
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no active Conversion whereby man turns to God, except there were first a passive Conversion whereby God turns man to God;
no active Conversion whereby man turns to God, except there were First a passive Conversion whereby God turns man to God;
dx j n1 c-crq n1 vvz p-acp np1, c-acp pc-acp vbdr ord dt j n1 c-crq np1 vvz n1 p-acp np1;
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no Conversion could be the act of man, if not first Conversion be the act of God:
no Conversion could be the act of man, if not First Conversion be the act of God:
dx n1 vmd vbi dt n1 pp-f n1, cs xx ord n1 vbb dt n1 pp-f np1:
(7) part (DIV1)
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To speak plainly, there can be no coming to Christ except there be first a drawing of God:
To speak plainly, there can be no coming to christ except there be First a drawing of God:
pc-acp vvi av-j, pc-acp vmb vbi dx vvg p-acp np1 c-acp pc-acp vbi ord dt vvg pp-f np1:
(7) part (DIV1)
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For no man can come to me except my Father draw him. For no man can come to me except my Father draw him.
p-acp dx n1 vmb vvi p-acp pno11 c-acp po11 n1 vvi pno31.
(7) part (DIV1)
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They are both of them delivered in Jer. 31. 18. 19. Turn thou me and I shall be turned:
They Are both of them Delivered in Jer. 31. 18. 19. Turn thou me and I shall be turned:
pns32 vbr d pp-f pno32 vvd p-acp np1 crd crd crd n1 pns21 pno11 cc pns11 vmb vbi vvn:
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After I was turned I repented; After I was turned I repented;
c-acp pns11 vbds vvn pns11 vvd;
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there is the act of Ephraim; after I had received the passive Conversion, that God had drawn and turned me:
there is the act of Ephraim; After I had received the passive Conversion, that God had drawn and turned me:
a-acp vbz dt n1 pp-f np1; c-acp pns11 vhd vvn dt j n1, cst np1 vhd vvn cc vvn pno11:
(7) part (DIV1)
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There is no resurrection from the dead without first a resuscitation, the word and power of Christ goes forth before the act of Lazarus; the Sun shines upon the wall before the wall can re-shine any beams of the Sun from it:
There is no resurrection from the dead without First a resuscitation, the word and power of christ Goes forth before the act of Lazarus; the Sun shines upon the wall before the wall can reshine any beams of the Sun from it:
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(7) part (DIV1)
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so there must be the work of God upon the heart, the grace of God must shine there before the heart can return, take hold,
so there must be the work of God upon the heart, the grace of God must shine there before the heart can return, take hold,
av pc-acp vmb vbi dt n1 pp-f np1 p-acp dt n1, dt n1 pp-f np1 vmb vvi a-acp p-acp dt n1 vmb vvi, vvb vvb,
(7) part (DIV1)
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3544
and carry the soul to Jesus Christ:
and carry the soul to jesus christ:
cc vvi dt n1 p-acp np1 np1:
(7) part (DIV1)
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And there are two Premises, two Propositions that do carry on this Conclusion in the generality of it:
And there Are two Premises, two Propositions that do carry on this Conclusion in the generality of it:
cc pc-acp vbr crd n2, crd n2 cst vdb vvi p-acp d n1 p-acp dt n1 pp-f pn31:
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That no man will or can be saved, if left to his own disposal or sufficiency.
That no man will or can be saved, if left to his own disposal or sufficiency.
cst dx n1 vmb cc vmb vbi vvn, cs vvn p-acp po31 d n1 cc n1.
(7) part (DIV1)
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First, That every man in the world must reckon of himself to be one that naturally and of himself is come short of the glory of God. And oh!
First, That every man in the world must reckon of himself to be one that naturally and of himself is come short of the glory of God. And o!
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(7) part (DIV1)
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3548
that this Point had a sensible Impression upon us all! Rom. 3. 23. All have sinned and are come short of the glory of God:
that this Point had a sensible Impression upon us all! Rom. 3. 23. All have sinned and Are come short of the glory of God:
cst d n1 vhd dt j n1 p-acp pno12 d! np1 crd crd av-d vhb vvn cc vbr vvn j pp-f dt n1 pp-f np1:
(7) part (DIV1)
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the Justification of a sinner is Gods glory; all are not only in but under sin.
the Justification of a sinner is God's glory; all Are not only in but under since.
dt n1 pp-f dt n1 vbz ng1 n1; d vbr xx av-j a-acp cc-acp p-acp n1.
(7) part (DIV1)
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Rom. 3. 9. nay, all are not only fallen under sin, but all are shut up, concluded under sin, Galat. 3. 22. all are not only shut up under sin in their own thoughts,Rom. 3. 9. nay, all Are not only fallen under since, but all Are shut up, concluded under since, Galatians 3. 22. all Are not only shut up under since in their own thoughts,
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(7) part (DIV1)
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but by the Scripture shut up under sin;
but by the Scripture shut up under since;
cc-acp p-acp dt n1 vvd a-acp p-acp n1;
(7) part (DIV1)
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3552
the Scripture is the key whereby man is shut up, and what possibility of escaping is there when all the world are shut up? and certain it is, that a man departed from God and fallen into himself is in the Scripture account in a lost estate and dead condition for that time,
the Scripture is the key whereby man is shut up, and what possibility of escaping is there when all the world Are shut up? and certain it is, that a man departed from God and fallen into himself is in the Scripture account in a lost estate and dead condition for that time,
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(7) part (DIV1)
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as the Prodigals Father said of his son, This my son was lost and dead, but now upon his return he saith, He was lost, but now is found, he was dead,
as the Prodigals Father said of his son, This my son was lost and dead, but now upon his return he Says, He was lost, but now is found, he was dead,
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but is now alive, Luke 15. 32. From that time that a man comes into Christ Jesus, he is alive;but is now alive, Lycia 15. 32. From that time that a man comes into christ jesus, he is alive;
cc-acp vbz av j, av crd crd p-acp d n1 cst dt n1 vvz p-acp np1 np1, pns31 vbz j;
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3555
a man may live and yet be dead;
a man may live and yet be dead;
dt n1 vmb vvi cc av vbi j;
(7) part (DIV1)
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3556
there is no time wherein you are to be reckoned alive and found, but only from the time that you believe and take hold of Christ Jesus;
there is no time wherein you Are to be reckoned alive and found, but only from the time that you believe and take hold of christ jesus;
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and therefore in 2 Cor. 5. 15. That henceforth those that live should not live unto themselves,
and Therefore in 2 Cor. 5. 15. That henceforth those that live should not live unto themselves,
cc av p-acp crd np1 crd crd cst av d cst vvi vmd xx vvi p-acp px32,
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3558
but to him that dyed for them, and rose again; which argues, that all the time before, they lived to themselves, that is, were dead. That's the first Proposition.but to him that died for them, and rose again; which argues, that all the time before, they lived to themselves, that is, were dead. That's the First Proposition.
cc-acp p-acp pno31 cst vvd p-acp pno32, cc vvd av; r-crq vvz, cst d dt n1 a-acp, pns32 vvd p-acp px32, cst vbz, vbdr j. d|vbz dt ord n1.
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Secondly, That every man in the world ought to reckon himself to lye still in this state of coming short until he be drawn to come in savingly to receive Jesus Christ:
Secondly, That every man in the world ought to reckon himself to lie still in this state of coming short until he be drawn to come in savingly to receive jesus christ:
ord, cst d n1 p-acp dt n1 vmd pc-acp vvi px31 pc-acp vvi av p-acp d n1 pp-f vvg j c-acp pns31 vbb vvn pc-acp vvi p-acp av-vvg p-acp vvb np1 np1:
(7) part (DIV1)
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For he that hath not the Son hath not life, 1 John 5. 11. For so I would preach those out of Christ all of them dead;For he that hath not the Son hath not life, 1 John 5. 11. For so I would preach those out of christ all of them dead;
c-acp pns31 cst vhz xx dt n1 vhz xx n1, vvn np1 crd crd p-acp av pns11 vmd vvi d av pp-f np1 d pp-f pno32 j;
(7) part (DIV1)
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I would unchrist them of that vain opinion that they have of being in him:
I would unchrist them of that vain opinion that they have of being in him:
pns11 vmd n1 pno32 pp-f d j n1 cst pns32 vhb pp-f vbg p-acp pno31:
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The Scripture is plain, he remains under wrath till he come to believe, receive, and lay hold on Christ, John 3. 36. For this is the only and necessary Condition of being saved that God hath assigned and proclaimed to lost man, this is the new door for man shut out of Paradise to return to the Tree of life;
The Scripture is plain, he remains under wrath till he come to believe, receive, and lay hold on christ, John 3. 36. For this is the only and necessary Condition of being saved that God hath assigned and proclaimed to lost man, this is the new door for man shut out of Paradise to return to the Tree of life;
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(7) part (DIV1)
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this is the only passible, this is the certain way of re-instating man fallen short, into capacity of the glory of God (the Justification of a sinner is the glory of God) and there is no other way but this;
this is the only passable, this is the certain Way of reinstating man fallen short, into capacity of the glory of God (the Justification of a sinner is the glory of God) and there is no other Way but this;
d vbz dt j j, d vbz dt j n1 pp-f j n1 vvn j, p-acp n1 pp-f dt n1 pp-f np1 (dt n1 pp-f dt n1 vbz dt n1 pp-f np1) cc pc-acp vbz dx j-jn n1 p-acp d;
(7) part (DIV1)
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those that you harp upon are false ways and to be abhorred. Psal. 119. For there are these two Reasons of it.
those that you harp upon Are false ways and to be abhorred. Psalm 119. For there Are these two Reasons of it.
d cst pn22 vvb a-acp vbr j n2 cc pc-acp vbi vvn. np1 crd p-acp a-acp vbr d crd n2 pp-f pn31.
(7) part (DIV1)
434
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First, It would be a disparagement and diminution to Christ, if there should be found a second Saviour, a second Way, Truth, and Life:
First, It would be a disparagement and diminution to christ, if there should be found a second Saviour, a second Way, Truth, and Life:
ord, pn31 vmd vbi dt n1 cc n1 p-acp np1, cs pc-acp vmd vbi vvn dt ord n1, dt ord n1, n1, cc n1:
(7) part (DIV1)
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3566
and therefore in 2 Cor. 11. 4 the Apostle challenges the Corinthians to find out if they can, another Gospel, another Christ, another Spirit that cannot be found, there is no other saving way but this:
and Therefore in 2 Cor. 11. 4 the Apostle challenges the Corinthians to find out if they can, Another Gospel, Another christ, Another Spirit that cannot be found, there is no other Saving Way but this:
cc av p-acp crd np1 crd crd dt n1 vvz dt np1 pc-acp vvi av cs pns32 vmb, j-jn n1, j-jn np1, j-jn n1 cst vmbx vbi vvn, pc-acp vbz dx n-jn vvg n1 p-acp d:
(7) part (DIV1)
435
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3567
The first Adam was but one, and he lost all; the second Adam must be but one neither;
The First Adam was but one, and he lost all; the second Adam must be but one neither;
dt ord np1 vbds cc-acp pi, cc pns31 vvd d; dt ord np1 vmb vbi p-acp crd d;
(7) part (DIV1)
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3568
as able to save all that are saved, as the other was to destroy all that are destroyed.
as able to save all that Are saved, as the other was to destroy all that Are destroyed.
c-acp j pc-acp vvi d cst vbr vvn, c-acp dt n-jn vbds pc-acp vvi d cst vbr vvn.
(7) part (DIV1)
435
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3569
Not that there is an equalitie in the number that are saved by the one, and the damned and destroyed by the other, that needs not to be;
Not that there is an equality in the number that Are saved by the one, and the damned and destroyed by the other, that needs not to be;
xx d pc-acp vbz dt n1 p-acp dt n1 cst vbr vvn p-acp dt crd, cc dt j-vvn cc vvn p-acp dt n-jn, cst vvz xx pc-acp vbi;
(7) part (DIV1)
435
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3570
but that the one is as only in saying, as the other was in sinning. Secondly, That Christ is the only Condition of salvation appears by this;
but that the one is as only in saying, as the other was in sinning. Secondly, That christ is the only Condition of salvation appears by this;
cc-acp cst dt pi vbz a-acp j p-acp vvg, c-acp dt n-jn vbds p-acp vvg. ord, cst np1 vbz dt j n1 pp-f n1 vvz p-acp d;
(7) part (DIV1)
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3571
because this will not stand with other Conditions of being saved, which Man harps upon; as works, repentance, sorrow for sin:
Because this will not stand with other Conditions of being saved, which Man harps upon; as works, Repentance, sorrow for since:
c-acp d vmb xx vvi p-acp j-jn n2 pp-f vbg vvn, r-crq n1 vvz p-acp; c-acp n2, n1, n1 p-acp n1:
(7) part (DIV1)
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3572
But there is but one, because Christ will not stand with these.
But there is but one, Because christ will not stand with these.
cc-acp pc-acp vbz cc-acp pi, c-acp np1 vmb xx vvi p-acp d.
(7) part (DIV1)
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3573
For if Christ would stand with or consist with them, then he should not be the onely way, and the saving Truth.
For if christ would stand with or consist with them, then he should not be the only Way, and the Saving Truth.
p-acp cs np1 vmd vvi p-acp cc vvi p-acp pno32, cs pns31 vmd xx vbi dt j n1, cc dt j-vvg n1.
(7) part (DIV1)
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3574
Christ is made voyd by them, Christ is of no effect to you, if you will be justified by the works of the Law;
christ is made void by them, christ is of no Effect to you, if you will be justified by the works of the Law;
np1 vbz vvn j p-acp pno32, np1 vbz pp-f dx n1 p-acp pn22, cs pn22 vmb vbi vvn p-acp dt n2 pp-f dt n1;
(7) part (DIV1)
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3575
but if Christ be taken hold of by you, then they are made void by Christ;
but if christ be taken hold of by you, then they Are made void by christ;
cc-acp cs np1 vbb vvn n1 pp-f p-acp pn22, cs pns32 vbr vvn j p-acp np1;
(7) part (DIV1)
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3576
then the Righteousness of God makes void your own righteousness.
then the Righteousness of God makes void your own righteousness.
av dt n1 pp-f np1 vvz j po22 d n1.
(7) part (DIV1)
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3577
Not having my own, as the Apostle saith in the like case, Rom. 11. Either, grace makes works to be no works,
Not having my own, as the Apostle Says in the like case, Rom. 11. Either, grace makes works to be no works,
xx vhg po11 d, c-acp dt n1 vvz p-acp dt j n1, np1 crd av-d, n1 vvz n2 pc-acp vbi dx n2,
(7) part (DIV1)
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3578
or works makes grace to be no grace; signifying, that it must be this, and not that;or works makes grace to be no grace; signifying, that it must be this, and not that;
cc n2 vvz n1 pc-acp vbi dx n1; vvg, cst pn31 vmb vbi d, cc xx d;
(7) part (DIV1)
436
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3579
not this and that, not this with that, which is necessarie to bring you to salvation;
not this and that, not this with that, which is necessary to bring you to salvation;
xx d cc d, xx d p-acp d, r-crq vbz j pc-acp vvi pn22 p-acp n1;
(7) part (DIV1)
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3580
but, that it is Christ, and not your own performances and works;
but, that it is christ, and not your own performances and works;
cc-acp, cst pn31 vbz np1, cc xx po22 d n2 cc n2;
(7) part (DIV1)
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3581
for without coming to Christ, no salvation, and no man can come to me except he be drawn; that makes Demonstration thus:
for without coming to christ, no salvation, and no man can come to me except he be drawn; that makes Demonstration thus:
c-acp p-acp vvg p-acp np1, dx n1, cc dx n1 vmb vvi p-acp pno11 c-acp pns31 vbb vvn; cst vvz n1 av:
(7) part (DIV1)
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3582
A man cannot be saved, except he receive Christ, he cannot receive Christ except God draw him in:
A man cannot be saved, except he receive christ, he cannot receive christ except God draw him in:
dt n1 vmbx vbi vvn, c-acp pns31 vvb np1, pns31 vmbx vvi np1 p-acp np1 vvi pno31 p-acp:
(7) part (DIV1)
436
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3583
therefore man left to his own disposal, and the sufficiency of his own power cannot be saved;
Therefore man left to his own disposal, and the sufficiency of his own power cannot be saved;
av n1 vvd p-acp po31 d n1, cc dt n1 pp-f po31 d n1 vmbx vbi vvn;
(7) part (DIV1)
436
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3584
this sum stands in plain Scripture terms. This is the doctrinal.
this sum Stands in plain Scripture terms. This is the doctrinal.
d n1 vvz p-acp j n1 n2. d vbz dt j.
(7) part (DIV1)
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3585
Inference the practicall Use which I told you I would intermix with this Doctrinal, is as followes.
Inference the practical Use which I told you I would intermix with this Doctrinal, is as follows.
n1 dt j n1 r-crq pns11 vvd pn22 pns11 vmd vvi p-acp d j, vbz c-acp vvz.
(7) part (DIV1)
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3586
First, That we carefully maintain the necessity and soveraigntie, the freeness of Gods grace, and the power of it in the conversion of man:
First, That we carefully maintain the necessity and sovereignty, the freeness of God's grace, and the power of it in the conversion of man:
ord, cst pns12 av-j vvi dt n1 cc n1, dt n1 pp-f npg1 n1, cc dt n1 pp-f pn31 p-acp dt n1 pp-f n1:
(7) part (DIV1)
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3587
This is one practical and excellent Use; that you carefully maintain these as Advocates of the grace of God;
This is one practical and excellent Use; that you carefully maintain these as Advocates of the grace of God;
d vbz pi j cc j n1; cst pn22 av-j vvb d p-acp n2 pp-f dt n1 pp-f np1;
(7) part (DIV1)
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3588
the grace of God must be maintained and defended in these properties of it:
the grace of God must be maintained and defended in these properties of it:
dt n1 pp-f np1 vmb vbi vvn cc vvn p-acp d n2 pp-f pn31:
(7) part (DIV1)
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3589
there hath rarely been found in the whole world in this point any man, no not Pelagius himself, that hath universally excluded or exploded the concurrence of the grace of God in the Course of salvation,
there hath rarely been found in the Whole world in this point any man, no not Pelagius himself, that hath universally excluded or exploded the concurrence of the grace of God in the Course of salvation,
a-acp vhz av-j vbn vvn p-acp dt j-jn n1 p-acp d n1 d n1, uh-dx xx np1 px31, cst vhz av-j vvn cc vvn dt n1 pp-f dt n1 pp-f np1 p-acp dt n1 pp-f n1,
(7) part (DIV1)
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3590
but have allowed it either for the inchoation or beginning of conversion, or in the augmentation and increase of Grace,
but have allowed it either for the inchoation or beginning of conversion, or in the augmentation and increase of Grace,
cc-acp vhb vvn pn31 av-d p-acp dt n1 cc n1 pp-f n1, cc p-acp dt n1 cc n1 pp-f n1,
(7) part (DIV1)
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3591
or else in the consummation and finishing of it: either for the sole work or the social work of it, in and with man;
or Else in the consummation and finishing of it: either for the sole work or the social work of it, in and with man;
cc av p-acp dt n1 cc vvg pp-f pn31: av-d c-acp dt j n1 cc dt j n1 pp-f pn31, p-acp cc p-acp n1;
(7) part (DIV1)
437
Page 209
3592
even very shame, and the evidence of the point together, forbids man to exclude that to which he is obliged:
even very shame, and the evidence of the point together, forbids man to exclude that to which he is obliged:
av j n1, cc dt n1 pp-f dt n1 av, vvz n1 pc-acp vvi cst p-acp r-crq pns31 vbz vvn:
(7) part (DIV1)
437
Page 209
3593
not only for a more easie conversion, but for conversion it self;
not only for a more easy conversion, but for conversion it self;
xx av-j p-acp dt av-dc j n1, cc-acp p-acp n1 pn31 n1;
(7) part (DIV1)
437
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3594
for many have allowed it a place in making conversion more easie, for a man to return and believe:
for many have allowed it a place in making conversion more easy, for a man to return and believe:
p-acp d vhb vvn pn31 dt n1 p-acp vvg n1 av-dc j, p-acp dt n1 pc-acp vvi cc vvi:
(7) part (DIV1)
437
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3595
But we speak of the necessitie of it, that conversion cannot be at all without it:
But we speak of the necessity of it, that conversion cannot be At all without it:
cc-acp pns12 vvb pp-f dt n1 pp-f pn31, cst n1 vmbx vbi p-acp d p-acp pn31:
(7) part (DIV1)
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3596
as therefore I may give it you by this comparison;
as Therefore I may give it you by this comparison;
c-acp av pns11 vmb vvi pn31 pn22 p-acp d n1;
(7) part (DIV1)
437
Page 209
3597
they that do allow the work of a Mid-wife in the helping of a child into the world, do not by that, make her the Parent of the child:
they that do allow the work of a Midwife in the helping of a child into the world, do not by that, make her the Parent of the child:
pns32 cst vdb vvi dt n1 pp-f dt n1 p-acp dt vvg pp-f dt n1 p-acp dt n1, vdb xx p-acp d, vvb pno31 dt n1 pp-f dt n1:
(7) part (DIV1)
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3598
So, they that allow the grace of God to be requisite to help man to conversion, the knowledge of God and Faith, do not thereby affirm the grace of God to be the Parent, the Worker, Authour and begetter of this Grace;
So, they that allow the grace of God to be requisite to help man to conversion, the knowledge of God and Faith, do not thereby affirm the grace of God to be the Parent, the Worker, Author and begetter of this Grace;
av, pns32 cst vvb dt n1 pp-f np1 pc-acp vbi j pc-acp vvi n1 p-acp n1, dt n1 pp-f np1 cc n1, vdb xx av vvi dt n1 pp-f np1 pc-acp vbi dt n1, dt n1, n1 cc n1 pp-f d n1;
(7) part (DIV1)
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3599
and therefore they say too little that make grace only an assistant.
and Therefore they say too little that make grace only an assistant.
cc av pns32 vvb av j cst vvb n1 av-j dt n1.
(7) part (DIV1)
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And therefore as the Prophet in Zachary 4. speaking of the second Temple after Solomons Temple was burnt down by the King of Babylon, they should cry, Grace, Grace to it;
And Therefore as the Prophet in Zachary 4. speaking of the second Temple After Solomons Temple was burned down by the King of Babylon, they should cry, Grace, Grace to it;
cc av c-acp dt n1 p-acp np1 crd vvg pp-f dt ord n1 p-acp np1 n1 vbds vvn a-acp p-acp dt n1 pp-f np1, pns32 vmd vvi, n1, vvb p-acp pn31;
(7) part (DIV1)
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3601
not by might nor by power, but that the Grace of God should be seen in the building of the second Temple:
not by might nor by power, but that the Grace of God should be seen in the building of the second Temple:
xx p-acp n1 ccx p-acp n1, cc-acp cst dt n1 pp-f np1 vmd vbi vvn p-acp dt n-vvg pp-f dt ord n1:
(7) part (DIV1)
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3602
So I may say of the building of this second Inner Temple in man after the death of the first, (I mean Gods Image in Man) that it is a work all of Grace;
So I may say of the building of this second Inner Temple in man After the death of the First, (I mean God's Image in Man) that it is a work all of Grace;
av pns11 vmb vvi pp-f dt n-vvg pp-f d ord j n1 p-acp n1 p-acp dt n1 pp-f dt ord, (pns11 vvb npg1 n1 p-acp n1) cst pn31 vbz dt n1 d pp-f n1;
(7) part (DIV1)
437
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3603
and therefore to set it in common place, shews less sence of Gods honour by it,
and Therefore to Set it in Common place, shows less sense of God's honour by it,
cc av pc-acp vvi pn31 p-acp j n1, vvz dc n1 pp-f npg1 n1 p-acp pn31,
(7) part (DIV1)
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3604
and of our obligation to it then it requires.
and of our obligation to it then it requires.
cc pp-f po12 n1 p-acp pn31 cs pn31 vvz.
(7) part (DIV1)
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3605
Those that grant that man more easily comes to Heaven by grace adjuvant, do say truth,
Those that grant that man more Easily comes to Heaven by grace adjuvant, do say truth,
d cst vvb cst n1 av-dc av-j vvz p-acp n1 p-acp n1 n1, vdb vvi n1,
(7) part (DIV1)
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3606
as Christ helping up Lazarus; (but raising him from the dead, was more then so,
as christ helping up Lazarus; (but raising him from the dead, was more then so,
c-acp np1 vvg a-acp np1; (p-acp vvg pno31 p-acp dt j, vbds av-dc cs av,
(7) part (DIV1)
437
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3607
for he gave him life whereby he rise) so to grace, that it helps up man, is to say Truth;
for he gave him life whereby he rise) so to grace, that it helps up man, is to say Truth;
c-acp pns31 vvd pno31 n1 c-crq pns31 vvb) av pc-acp vvi, cst pn31 vvz a-acp n1, vbz pc-acp vvi n1;
(7) part (DIV1)
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3608
But if you will be good Advocates, and plead the cause of Gods grace aright, (which men were famous for in former times when it was disparaged;) you must acknowledge preventing and preoccupating grace, which wholly raiseth the dead man, in that sence in which Austin calls it preventing, that comes before our Act, that praeoccupates a man, not barely helping the man to rise alone,
But if you will be good Advocates, and plead the cause of God's grace aright, (which men were famous for in former times when it was disparaged;) you must acknowledge preventing and preoccupating grace, which wholly Raiseth the dead man, in that sense in which Austin calls it preventing, that comes before our Act, that praeoccupates a man, not barely helping the man to rise alone,
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(7) part (DIV1)
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Page 210
3609
but raising the man dead, and begetting a new life in him.
but raising the man dead, and begetting a new life in him.
cc-acp vvg dt n1 j, cc vvg dt j n1 p-acp pno31.
(7) part (DIV1)
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3610
Those who are only for adjuvant grace, eclipse the glory of divine grace, so as if they should say, Christ helped up Lazarus, who else could not so easily have risen up,
Those who Are only for adjuvant grace, eclipse the glory of divine grace, so as if they should say, christ helped up Lazarus, who Else could not so Easily have risen up,
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(7) part (DIV1)
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3611
but it would have cost more ado to have effected it.
but it would have cost more ado to have effected it.
cc-acp pn31 vmd vhi vvn dc n1 pc-acp vhi vvn pn31.
(7) part (DIV1)
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Page 210
3612
These are such as make the grace of Conversion to be as one horse in a Teem, that helps indeed to pull out the stalled Cart the more easily,
These Are such as make the grace of Conversion to be as one horse in a Teem, that helps indeed to pull out the stalled Cart the more Easily,
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(7) part (DIV1)
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3613
but doth not come so home, as that of Christ, John 15 4. Severed from me ye can do nothing:
but does not come so home, as that of christ, John 15 4. Severed from me you can do nothing:
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(7) part (DIV1)
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Page 210
3614
But let us account it to be the onely strength whereby we are pull'd out of the pit of damnation and perdition;
But let us account it to be the only strength whereby we Are pulled out of the pit of damnation and perdition;
cc-acp vvb pno12 vvi pn31 pc-acp vbi dt j n1 c-crq pns12 vbr vvn av pp-f dt n1 pp-f n1 cc n1;
(7) part (DIV1)
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3615
the Contest of Nature with Grace for place and power to make abatement of the necessitie, soveraignty, freedome and power of Grace in mans Conversion, hath been in all times very great:
the Contest of Nature with Grace for place and power to make abatement of the necessity, sovereignty, freedom and power of Grace in men Conversion, hath been in all times very great:
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(7) part (DIV1)
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3616
and some have given a greater share to mans power therein, then others that have given too much:
and Some have given a greater share to men power therein, then Others that have given too much:
cc d vhb vvn dt jc n1 p-acp ng1 n1 av, cs n2-jn cst vhb vvn av av-d:
(7) part (DIV1)
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3617
Therefore there have been Pelagdians (they went to the full) and semi - Pelagians: And (for ought I know) there may be quarter - Pelagians, that deny some part of the Grace of God:
Therefore there have been Pelagdians (they went to the full) and semi - Pelagians: And (for ought I know) there may be quarter - Pelagians, that deny Some part of the Grace of God:
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(7) part (DIV1)
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Page 211
3618
But it is to be observed, that God by his Word hath alwayes determined the point for his own grace.
But it is to be observed, that God by his Word hath always determined the point for his own grace.
cc-acp pn31 vbz pc-acp vbi vvn, cst np1 p-acp po31 n1 vhz av vvn dt n1 p-acp po31 d n1.
(7) part (DIV1)
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Page 211
3619
In his great Oracle, which I account the case of Esau and Jacob to be;
In his great Oracle, which I account the case of Esau and Jacob to be;
p-acp po31 j n1, r-crq pns11 vvb dt n1 pp-f np1 cc np1 pc-acp vbi;
(7) part (DIV1)
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Page 211
3620
when their Mother went to inquire, the Lord answer'd, I love the younger and hate the Elder,
when their Mother went to inquire, the Lord answered, I love the younger and hate the Elder,
c-crq po32 n1 vvd pc-acp vvi, dt n1 vvd, pns11 vvb dt jc cc vvb dt n-jn,
(7) part (DIV1)
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3621
and that before they had done good or evil;
and that before they had done good or evil;
cc cst a-acp pns32 vhd vdn j cc j-jn;
(7) part (DIV1)
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3622
It is my pleasure so to do, for I will have mercy on whom I will.
It is my pleasure so to do, for I will have mercy on whom I will.
pn31 vbz po11 n1 av pc-acp vdi, c-acp pns11 vmb vhi n1 p-acp ro-crq pns11 vmb.
(7) part (DIV1)
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3623
Now if you will go about to ask me how Reason umpires this point in the Contest between Nature and Grace, we know that Nature vanquish'd by the Word, hath stood upon some proud and captious reasons, which do rather shew that it is determined against her;
Now if you will go about to ask me how Reason umpires this point in the Contest between Nature and Grace, we know that Nature vanquished by the Word, hath stood upon Some proud and captious Reasons, which do rather show that it is determined against her;
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(7) part (DIV1)
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3624
For the partie that mutinies and rebells doth confess it, go•s against him:
For the party that mutinies and rebels does confess it, go•s against him:
c-acp dt n1 cst n2 cc n2 vdz vvi pn31, vbz p-acp pno31:
(7) part (DIV1)
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3625
the mutiny of Reason is the great reason that it goes against Reason in this point,
the mutiny of Reason is the great reason that it Goes against Reason in this point,
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(7) part (DIV1)
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as in that Opposition, Rom. 9. 19. Thou wilt say, Why doth he yet complain, who hath resisted his Will? Man must needs be free and blameless,
as in that Opposition, Rom. 9. 19. Thou wilt say, Why does he yet complain, who hath resisted his Will? Man must needs be free and blameless,
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(7) part (DIV1)
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3627
for God would have him so: Thus Reason mutinies and complains, and comes with captious Arguments, but the Apostle restrains it.
for God would have him so: Thus Reason mutinies and complains, and comes with captious Arguments, but the Apostle restrains it.
c-acp np1 vmd vhi pno31 av: av n1 n2 cc vvz, cc vvz p-acp j n2, cc-acp dt n1 vvz pn31.
(7) part (DIV1)
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Nay, O Man, who art thou that disputeth, with God; Nay, Oh Man, who art thou that disputeth, with God;
uh, uh n1, q-crq vb2r pns21 cst vvz, p-acp np1;
(7) part (DIV1)
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which makes it clear that God hath determin'd against that part which holds up the wasters, and makes insurrection.
which makes it clear that God hath determined against that part which holds up the wasters, and makes insurrection.
r-crq vvz pn31 j cst np1 vhz vvd p-acp d n1 r-crq vvz a-acp dt n2, cc vvz n1.
(7) part (DIV1)
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So then, the Grace of God is alone, and that appears further, that Nature at all times is willing to part stakes;
So then, the Grace of God is alone, and that appears further, that Nature At all times is willing to part stakes;
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(7) part (DIV1)
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and its a sign she is the wrong Mother, because willing to come to division, which Grace will not, it will have all 〈 ◊ 〉 none.
and its a Signen she is the wrong Mother, Because willing to come to division, which Grace will not, it will have all 〈 ◊ 〉 none.
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(7) part (DIV1)
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I confess it is not the business of modest men (for its liable to great exception and cavillation) no• is it my design to cry down Nature further then it need and ought;
I confess it is not the business of modest men (for its liable to great exception and cavillation) no• is it my Design to cry down Nature further then it need and ought;
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(7) part (DIV1)
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but this I speak against, that those men that stickle for it, do not give something only to Nature,
but this I speak against, that those men that stickle for it, do not give something only to Nature,
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(7) part (DIV1)
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but plume it with the feathers of grace, and inrich it with those spoiles that I take ill, that me thinks is not right:
but plume it with the Feathers of grace, and enrich it with those spoils that I take ill, that me thinks is not right:
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(7) part (DIV1)
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Let me give what I can, what I ought to Nature:
Let me give what I can, what I ought to Nature:
vvb pno11 vvi r-crq pns11 vmb, r-crq pns11 vmd p-acp n1:
(7) part (DIV1)
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3636
Let me adorn it but with its own, and if could be that Nature might be adorn'd and grace lose nothing, it was more to be born:
Let me adorn it but with its own, and if could be that Nature might be adorned and grace loose nothing, it was more to be born:
vvb pno11 vvi pn31 p-acp p-acp po31 d, cc cs vmd vbi d n1 vmd vbi vvn cc n1 vvb pix, pn31 vbds av-dc pc-acp vbi vvn:
(7) part (DIV1)
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But where the Sea gains, the Shore loses;
But where the Sea gains, the Shore loses;
cc-acp c-crq dt n1 vvz, dt n1 vvz;
(7) part (DIV1)
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so it is in these two, as much as men set up Nature, they pull down Grace.
so it is in these two, as much as men Set up Nature, they pull down Grace.
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(7) part (DIV1)
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Therefore, you that will be Advocates for free Grace, do you kiss the hand of that Grace;
Therefore, you that will be Advocates for free Grace, do you kiss the hand of that Grace;
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(7) part (DIV1)
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whereby as the Apostle saith, You are that as you are: I• prosecuting this I shall shew.
whereby as the Apostle Says, You Are that as you Are: I• prosecuting this I shall show.
c-crq c-acp dt n1 vvz, pn22 vbr d c-acp pn22 vbr: n1 vvg d pns11 vmb vvi.
(7) part (DIV1)
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First, What are those Points or Articles of Doctrine that are to be defended and maintained, to the end that the free Grace of God in the Conversion of our Souls may keep its necessity, Soveraignty, &c.
First, What Are those Points or Articles of Doctrine that Are to be defended and maintained, to the end that the free Grace of God in the Conversion of our Souls may keep its necessity, Sovereignty, etc.
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(7) part (DIV1)
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3642
Secondly, What those benefits are that practicle Godliness doth derive from the sence of Gods free Grace, in making us something out of nothing;
Secondly, What those benefits Are that practicle Godliness does derive from the sense of God's free Grace, in making us something out of nothing;
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(7) part (DIV1)
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us that were not yet to be.
us that were not yet to be.
pns12 cst vbdr xx av pc-acp vbi.
(7) part (DIV1)
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The Points to be maintained for the Lustre and Glory of Gods free Grace are five;
The Points to be maintained for the Lustre and Glory of God's free Grace Are five;
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(7) part (DIV1)
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the defending of which will keep you untainted from the diminution and disparagement that it receiv'd in any.
the defending of which will keep you untainted from the diminution and disparagement that it received in any.
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(7) part (DIV1)
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First, The reason of the difference which God makes between any man that is saved, and one that is not, is not Originally in Man himself;
First, The reason of the difference which God makes between any man that is saved, and one that is not, is not Originally in Man himself;
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(7) part (DIV1)
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If you wave or quit this, you lose the point; for this threed will run through the whole web.
If you wave or quit this, you loose the point; for this thread will run through the Whole web.
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(7) part (DIV1)
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3648
If we ascend upwards, and accompt the Heavenly Orbes, (S. Paul names the third Heavens) Philosophers name more;
If we ascend upward, and account the Heavenly Orbs, (S. Paul names the third Heavens) Philosophers name more;
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(7) part (DIV1)
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we must needs at length come to some first mover, that we call the Primum Mobile, that moves the rest under it;
we must needs At length come to Some First mover, that we call the Primum Mobile, that moves the rest under it;
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(7) part (DIV1)
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and it self is not moved by any Orb above it:
and it self is not moved by any Orb above it:
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(7) part (DIV1)
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for no process can be in infinitum. So we may in the course of salvation count from step to step, for so doth the Scripture:
for no process can be in infinitum. So we may in the course of salvation count from step to step, for so does the Scripture:
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(7) part (DIV1)
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But yet we must come to some Original, to some first mover that moves all the rest,
But yet we must come to Some Original, to Some First mover that moves all the rest,
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(7) part (DIV1)
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and is not it self moved by any, whether we go forward or backward: Whom he Elected, them he called;
and is not it self moved by any, whither we go forward or backward: Whom he Elected, them he called;
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(7) part (DIV1)
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and whom he Called, he Justified; and whom he Justified, them he Glorified; and so from step to step ▪ but somewhere, we must begin;
and whom he Called, he Justified; and whom he Justified, them he Glorified; and so from step to step ▪ but somewhere, we must begin;
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(7) part (DIV1)
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now go Retrogade in the same line; Whom he Glorified; he Justified; and whom he Justified, he Called;
now go Retrograde in the same line; Whom he Glorified; he Justified; and whom he Justified, he Called;
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(7) part (DIV1)
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whom he Called, he Elected or Predestinated.
whom he Called, he Elected or Predestinated.
ro-crq pns31 vvd, pns31 vvn cc vvn.
(7) part (DIV1)
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You must come at last to the first Original, whereof there cannot be given any higher cause or reason;
You must come At last to the First Original, whereof there cannot be given any higher cause or reason;
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(7) part (DIV1)
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so then the reason of the difference is not Orginally in Man himself; somewhere we must begin, from whence we cannot rise higher.
so then the reason of the difference is not Originally in Man himself; somewhere we must begin, from whence we cannot rise higher.
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(7) part (DIV1)
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Now the free Grace of of God is the first round in the Ladder of our Salvation, not any thing in Man,
Now the free Grace of of God is the First round in the Ladder of our Salvation, not any thing in Man,
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(7) part (DIV1)
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or the will or work of Man. Here are three things coucht under this head.
or the will or work of Man. Here Are three things couched under this head.
cc dt n1 cc n1 pp-f n1 av vbr crd n2 vvd p-acp d n1.
(7) part (DIV1)
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First, There is a difference made between every Man that is saved, and every man that is not;
First, There is a difference made between every Man that is saved, and every man that is not;
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(7) part (DIV1)
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for all that is saving is difference making, whereby a man is taken out of the heap and common lump of mankind.
for all that is Saving is difference making, whereby a man is taken out of the heap and Common lump of mankind.
p-acp d cst vbz vvg vbz n1 vvg, c-crq dt n1 vbz vvn av pp-f dt n1 cc j n1 pp-f n1.
(7) part (DIV1)
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A vessel of honour is made indeed of the same lump, but differs much from a vessel of dishonour;
A vessel of honour is made indeed of the same lump, but differs much from a vessel of dishonour;
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(7) part (DIV1)
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there belongs a difference and a separation to every man that is saved, a separation, not such as they call local, from the wicked of the world,
there belongs a difference and a separation to every man that is saved, a separation, not such as they call local, from the wicked of the world,
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(7) part (DIV1)
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but moral, whereby his spiritual Condition is separated from all the not saved: Though all grace that is discriminant and differencing is not saying, that I grant;
but moral, whereby his spiritual Condition is separated from all the not saved: Though all grace that is discriminant and differencing is not saying, that I grant;
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(7) part (DIV1)
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yet all that is saving is discriminant:
yet all that is Saving is discriminant:
av d cst vbz vvg vbz j:
(7) part (DIV1)
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3667
And therefore you that will prove your selves to be in state of salvation, are bound to prove the difference that is between you and others that are not saved, nor can be.
And Therefore you that will prove your selves to be in state of salvation, Are bound to prove the difference that is between you and Others that Are not saved, nor can be.
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(7) part (DIV1)
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Secondly, God is the maker of this saving difference between the saved and others: In every step of your salvation there is some difference made;
Secondly, God is the maker of this Saving difference between the saved and Others: In every step of your salvation there is Some difference made;
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(7) part (DIV1)
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in Election, there are Elect and others, Reus. 11. 7. In calling, there is an actual difference between the called and others, &c. That God is the maker is implied in the 1 Cor. 14. 7. Who makes thee to differ from another? some body made thee to differ;
in Election, there Are Elect and Others, Rhesus. 11. 7. In calling, there is an actual difference between the called and Others, etc. That God is the maker is implied in the 1 Cor. 14. 7. Who makes thee to differ from Another? Some body made thee to differ;
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(7) part (DIV1)
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and therefore he that calls himself, converts himself, is like him that begets himself, or raises himself from the dead:
and Therefore he that calls himself, converts himself, is like him that begets himself, or raises himself from the dead:
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(7) part (DIV1)
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Its a me••• imaginary thing, and if these two be true, then,
Its a me••• imaginary thing, and if these two be true, then,
pn31|vbz dt n1 j n1, cc cs d crd vbb j, av,
(7) part (DIV1)
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Thirdly, It will follow that the reason of this difference made by God is not originally in man himself;
Thirdly, It will follow that the reason of this difference made by God is not originally in man himself;
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(7) part (DIV1)
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the reason of comparative praeterition is not sin, for then all might be rejected, because all men are under sin.
the reason of comparative preterition is not since, for then all might be rejected, Because all men Are under since.
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(7) part (DIV1)
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The reason of Comparative election is not good works, holiness, or worthiness of man;
The reason of Comparative election is not good works, holiness, or worthiness of man;
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(7) part (DIV1)
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for by that reason he should alwayes take the best of men and leave the worst;
for by that reason he should always take the best of men and leave the worst;
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(7) part (DIV1)
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but we find the contrary, that God hath taken the worst;
but we find the contrary, that God hath taken the worst;
cc-acp pns12 vvb dt n-jn, cst np1 vhz vvn dt js;
(7) part (DIV1)
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3677
Publicans and harlots go into Heaven before you, and therefore there is a famous place, Rom. 9. 11. That the purpose of God might stand;
Publicans and harlots go into Heaven before you, and Therefore there is a famous place, Rom. 9. 11. That the purpose of God might stand;
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(7) part (DIV1)
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it is not made good by the works of man himself;
it is not made good by the works of man himself;
pn31 vbz xx vvn j p-acp dt n2 pp-f n1 px31;
(7) part (DIV1)
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3679
not of works, but of him that calleth is the purpose of God according to election made good.
not of works, but of him that calls is the purpose of God according to election made good.
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(7) part (DIV1)
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3680
They consult the Glory of Grace but ill, that pitch the reason of Gods electing or calling, upon some Paritie or Probitie,
They consult the Glory of Grace but ill, that pitch the reason of God's electing or calling, upon Some Parity or Probity,
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(7) part (DIV1)
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3681
or fit temper of man himself;
or fit temper of man himself;
cc j n1 pp-f n1 px31;
(7) part (DIV1)
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3682
so our men lisp now adayes towards a quarter-Pelagianisme: (for I will not say it is semi-Pelagianisme) they say, God calls man and indues him with saving Grace for that littleness or probitie in man:
so our men lisp now adays towards a quarter-Pelagianisme: (for I will not say it is semi-pelagianism) they say, God calls man and endues him with Saving Grace for that littleness or probity in man:
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(7) part (DIV1)
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3683
But is this littleness or honesty they talk of of God or man, is it a work of nature or Grace? if it be a work of Grace it is of God,
But is this littleness or honesty they talk of of God or man, is it a work of nature or Grace? if it be a work of Grace it is of God,
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(7) part (DIV1)
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3684
and is no otherwise a reason of Conversion then as one step may be in order to another, grace in order to grace:
and is not otherwise a reason of Conversion then as one step may be in order to Another, grace in order to grace:
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(7) part (DIV1)
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3685
All this while there is no offence:
All this while there is no offence:
d d n1 pc-acp vbz dx n1:
(7) part (DIV1)
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3686
But if it be a moral temper, and of man himself, then it is so much worse, they make God to build on man,
But if it be a moral temper, and of man himself, then it is so much Worse, they make God to built on man,
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(7) part (DIV1)
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3687
and to take a moral humane Foundation to a supernatural gracious Act, to build supernatural grace upon the ground of common probity and honesty;
and to take a moral humane Foundation to a supernatural gracious Act, to built supernatural grace upon the ground of Common probity and honesty;
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(7) part (DIV1)
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3688
this doth disparage the Grace of God;
this does disparage the Grace of God;
d vdz vvi dt n1 pp-f np1;
(7) part (DIV1)
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3689
for as God in Creating of the world did not work 〈 ◊ 〉 matter praeexistent,
for as God in Creating of the world did not work 〈 ◊ 〉 matter preexistent,
c-acp c-acp np1 p-acp vvg pp-f dt n1 vdd xx vvi 〈 sy 〉 n1 j,
(7) part (DIV1)
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3690
so we say it is, in the Act of Grace: 'tis the Creation of a new Creature:
so we say it is, in the Act of Grace: it's the Creation of a new Creature:
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(7) part (DIV1)
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3691
which brings him out of nothing, and not works him out of any praeexistent matter.
which brings him out of nothing, and not works him out of any preexistent matter.
r-crq vvz pno31 av pp-f pix, cc xx vvz pno31 av pp-f d j n1.
(7) part (DIV1)
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It is true I confess, that the best disposition that can be in man to come to the Lord Jesus and believe in him, is that which is called an Infant-like temper of meekness and softness, and tenderness;
It is true I confess, that the best disposition that can be in man to come to the Lord jesus and believe in him, is that which is called an Infantlike temper of meekness and softness, and tenderness;
pn31 vbz j pns11 vvb, cst dt js n1 cst vmb vbi p-acp n1 pc-acp vvi p-acp dt n1 np1 cc vvi p-acp pno31, vbz d r-crq vbz vvn dt j n1 pp-f n1 cc n1, cc n1;
(7) part (DIV1)
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for our Saviour gives that rule, Except a man be like a little Child, he cannot enter into the Kingdome of Heaven;
for our Saviour gives that Rule, Except a man be like a little Child, he cannot enter into the Kingdom of Heaven;
p-acp po12 n1 vvz d n1, c-acp dt n1 vbi av-j dt j n1, pns31 vmbx vvi p-acp dt n1 pp-f n1;
(7) part (DIV1)
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Peradventure he doth not mean the Glory of everlasting Life, but the Church state;
Peradventure he does not mean the Glory of everlasting Life, but the Church state;
av pns31 vdz xx vvi dt n1 pp-f j n1, cc-acp dt n1 n1;
(7) part (DIV1)
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he cannot be a true Member of the Visible Church, unless he be made tractable, teachable, meek and soft:
he cannot be a true Member of the Visible Church, unless he be made tractable, teachable, meek and soft:
pns31 vmbx vbi dt j n1 pp-f dt j n1, cs pns31 vbb vvn j, j, j cc j:
(7) part (DIV1)
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But this is not a meer Moral or Natural temper, as if Nature should lead on Grace;
But this is not a mere Moral or Natural temper, as if Nature should led on Grace;
cc-acp d vbz xx dt j n1 cc j n1, c-acp cs n1 vmd vvi p-acp n1;
(7) part (DIV1)
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but 'tis a subaction, a moulding the heart by Word and Spirit to a willingness to be brought to nothing for Christ;
but it's a subaction, a moulding the heart by Word and Spirit to a willingness to be brought to nothing for christ;
cc-acp pn31|vbz dt n1, dt vvg dt n1 p-acp n1 cc n1 p-acp dt n1 pc-acp vbi vvn p-acp pix p-acp np1;
(7) part (DIV1)
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for there is something in the work of mans Conversion that's like a preparatory to the main work.
for there is something in the work of men Conversion that's like a preparatory to the main work.
c-acp pc-acp vbz pi p-acp dt n1 pp-f ng1 n1 cst|vbz j dt n1 p-acp dt j n1.
(7) part (DIV1)
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Secondly, If we be true advocates of grace we will disclaim all worthiness of man to be the first mover,
Secondly, If we be true advocates of grace we will disclaim all worthiness of man to be the First mover,
ord, cs pns12 vbb j n2 pp-f n1 pns12 vmb vvi d n1 pp-f n1 pc-acp vbi dt ord n1,
(7) part (DIV1)
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and all power of man as to be the first worker of Conversion:
and all power of man as to be the First worker of Conversion:
cc d n1 pp-f n1 c-acp pc-acp vbi dt ord n1 pp-f n1:
(7) part (DIV1)
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3701
God is both the first mover and the first worker in the Conversion and bringing man unto Salvation.
God is both the First mover and the First worker in the Conversion and bringing man unto Salvation.
np1 vbz d dt ord n1 cc dt ord n1 p-acp dt n1 cc vvg n1 p-acp n1.
(7) part (DIV1)
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A man would think that a man may rather merit Heaven and Eternal Life by the acting of grace,
A man would think that a man may rather merit Heaven and Eternal Life by the acting of grace,
dt n1 vmd vvi d dt n1 vmb av-c vvi n1 cc j n1 p-acp dt n-vvg pp-f n1,
(7) part (DIV1)
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then he can merit grace by the acting of nature; yet we say neither:
then he can merit grace by the acting of nature; yet we say neither:
cs pns31 vmb vvi n1 p-acp dt n-vvg pp-f n1; av pns12 vvb av-d:
(7) part (DIV1)
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The one of them the Papists hold, That there may be merit of eternal life by a mans own acting of Grace:
The one of them the Papists hold, That there may be merit of Eternal life by a men own acting of Grace:
dt pi pp-f pno32 dt njp2 vvb, cst a-acp vmb vbi n1 pp-f j n1 p-acp dt ng1 d n-vvg pp-f n1:
(7) part (DIV1)
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But workes of Grace died in the blood of Christ; for that's the best of their opinion:
But works of Grace died in the blood of christ; for that's the best of their opinion:
cc-acp n2 pp-f n1 vvd p-acp dt n1 pp-f np1; p-acp d|vbz dt js pp-f po32 n1:
(7) part (DIV1)
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But that a man-should merit Grace, the first Grace by the works of Nature, or by any good works done by Nature, that's a thing beyond the understanding and imagination both of us and them;
But that a man-should merit Grace, the First Grace by the works of Nature, or by any good works done by Nature, that's a thing beyond the understanding and imagination both of us and them;
cc-acp cst dt j n1 n1, dt ord n1 p-acp dt n2 pp-f n1, cc p-acp d j n2 vdn p-acp n1, d|vbz dt n1 p-acp dt n1 cc n1 av-d pp-f pno12 cc pno32;
(7) part (DIV1)
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for Heaven as the reward of gracious works, we have a promise, if we walk with God in holiness;
for Heaven as the reward of gracious works, we have a promise, if we walk with God in holiness;
c-acp n1 p-acp dt n1 pp-f j n2, pns12 vhb dt n1, cs pns12 vvb p-acp np1 p-acp n1;
(7) part (DIV1)
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but for the first grace, as the reward of works of Nature, we have no promise, that for performance of what lies in us by the power of Nature, God should give us grace:
but for the First grace, as the reward of works of Nature, we have no promise, that for performance of what lies in us by the power of Nature, God should give us grace:
cc-acp p-acp dt ord n1, c-acp dt n1 pp-f n2 pp-f n1, pns12 vhb dx n1, cst p-acp n1 pp-f r-crq vvz p-acp pno12 p-acp dt n1 pp-f n1, np1 vmd vvi pno12 vvi:
(7) part (DIV1)
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therefore we are, and that justly, more offended at the Doctrine of merit of Grace, then at the Doctrine of merit of salvation;
Therefore we Are, and that justly, more offended At the Doctrine of merit of Grace, then At the Doctrine of merit of salvation;
av pns12 vbr, cc cst av-j, av-dc vvn p-acp dt n1 pp-f n1 pp-f n1, av p-acp dt n1 pp-f n1 pp-f n1;
(7) part (DIV1)
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the reason is, because Grace is more unproportionable to works of Nature, then Heaven is to works of Grace;
the reason is, Because Grace is more unproportionable to works of Nature, then Heaven is to works of Grace;
dt n1 vbz, c-acp n1 vbz av-dc j p-acp n2 pp-f n1, cs n1 vbz p-acp n2 pp-f n1;
(7) part (DIV1)
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and the Kingdome of Heaven more proportionable to works proceeding from grace, then Grace it self is to those works that proceed from Nature;
and the Kingdom of Heaven more proportionable to works proceeding from grace, then Grace it self is to those works that proceed from Nature;
cc dt n1 pp-f n1 av-dc j p-acp n2 vvg p-acp n1, av vvb pn31 n1 vbz pc-acp d n2 cst vvb p-acp n1;
(7) part (DIV1)
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and therefore its too high to conceive of merit of Grace, which is a merit of beginnings and first things, and that's not usual;
and Therefore its too high to conceive of merit of Grace, which is a merit of beginnings and First things, and that's not usual;
cc av pn31|vbz av j pc-acp vvi pp-f n1 pp-f n1, r-crq vbz dt n1 pp-f n2 cc ord n2, cc d|vbz xx j;
(7) part (DIV1)
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but merit is of the reward and end, and the Scripture insists on that word, Rom. 11. 35: Who hath first given to God? as if that could not be to make man the first giver to God;
but merit is of the reward and end, and the Scripture insists on that word, Rom. 11. 35: Who hath First given to God? as if that could not be to make man the First giver to God;
cc-acp n1 vbz pp-f dt n1 cc n1, cc dt n1 vvz p-acp d n1, np1 crd crd: r-crq vhz ord vvn p-acp np1? c-acp cs d vmd xx vbi p-acp vvi n1 dt ord n1 p-acp np1;
(7) part (DIV1)
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3714
for that makes God a debtour of that which he cannot owe, viz. Grace. For if it be Grace, it cannot be debt; for its destroyed:
for that makes God a debtor of that which he cannot owe, viz. Grace. For if it be Grace, it cannot be debt; for its destroyed:
c-acp cst vvz np1 dt n1 pp-f d r-crq pns31 vmbx vvi, n1 n1. p-acp cs pn31 vbb n1, pn31 vmbx vbi n1; p-acp pn31|vbz vvn:
(7) part (DIV1)
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and therefore though God may be a debtour in regard of his promise, yet he cannot owe beginnings;
and Therefore though God may be a debtor in regard of his promise, yet he cannot owe beginnings;
cc av cs np1 vmb vbi dt n1 p-acp n1 pp-f po31 n1, av pns31 vmbx vvi n2;
(7) part (DIV1)
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but it any thing, its reward to some precedent work of Grace;
but it any thing, its reward to Some precedent work of Grace;
cc-acp pn31 d n1, po31 n1 p-acp d j n1 pp-f n1;
(7) part (DIV1)
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and therefore, as it is usual with us, that the man sollicites the woman, the woman thinks it undecent to her sex and modestie to wooe the man:
and Therefore, as it is usual with us, that the man solicits the woman, the woman thinks it undecent to her sex and modesty to woo the man:
cc av, c-acp pn31 vbz j p-acp pno12, cst dt n1 vvz dt n1, dt n1 vvz pn31 j p-acp po31 n1 cc n1 pc-acp vvi dt n1:
(7) part (DIV1)
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3718
So God first invites, offers and drawes, man doth not first stretch out his hand to God,
So God First invites, offers and draws, man does not First stretch out his hand to God,
av np1 ord vvz, vvz cc vvz, n1 vdz xx ord vvi av po31 n1 p-acp np1,
(7) part (DIV1)
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but saith God, I have stretched out my hand to again-saying people;
but Says God, I have stretched out my hand to again-saying people;
cc-acp vvz np1, pns11 vhb vvn av po11 n1 p-acp j n1;
(7) part (DIV1)
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and our Saviour in John 15. 16. You have not chosen me, but I have chosen •ou:
and our Saviour in John 15. 16. You have not chosen me, but I have chosen •ou:
cc po12 n1 p-acp np1 crd crd pn22 vhb xx vvn pno11, cc-acp pns11 vhb vvn av:
(7) part (DIV1)
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Mark the Phrase, as the Apostle saith. The man was not deceived but the woman. Was not the man deceived? Yes; but not first: So it's exprest:
Mark the Phrase, as the Apostle Says. The man was not deceived but the woman. Was not the man deceived? Yes; but not First: So it's expressed:
vvb dt n1, c-acp dt n1 vvz. dt n1 vbds xx vvn p-acp dt n1. vbds xx dt n1 vvn? uh; cc-acp xx ord: av pn31|vbz vvn:
(7) part (DIV1)
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We love him because he loved us first, 1 Joh. 4. 19. And this God urges as that which most endears him;We love him Because he loved us First, 1 John 4. 19. And this God urges as that which most endears him;
pns12 vvb pno31 c-acp pns31 vvd pno12 ord, crd np1 crd crd cc d np1 vvz p-acp d r-crq av-ds vvz pno31;
(7) part (DIV1)
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that he is the first in the work; he gives preventing, and not only subsequent and following grace;
that he is the First in the work; he gives preventing, and not only subsequent and following grace;
cst pns31 vbz dt ord p-acp dt n1; pns31 vvz vvg, cc xx av-j j cc j-vvg n1;
(7) part (DIV1)
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he is the Author, not only the finisher; he both begins the good-work and finishes it;
he is the Author, not only the finisher; he both begins the good-work and Finishes it;
pns31 vbz dt n1, xx av-j dt n1; pns31 d vvz dt n1 cc vvz pn31;
(7) part (DIV1)
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3725
and our will, doth not determine the will of God, (as they say,) but his will must needs determine ours;
and our will, does not determine the will of God, (as they say,) but his will must needs determine ours;
cc po12 n1, vdz xx vvi dt n1 pp-f np1, (c-acp pns32 vvb,) p-acp po31 n1 vmb av vvi png12;
(7) part (DIV1)
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the reason is, because the determining will is the master-will, the determined is the waiting-maid:
the reason is, Because the determining will is the master-will, the determined is the waiting-maid:
dt n1 vbz, c-acp dt vvg n1 vbz dt j, dt vvn vbz dt n1:
(7) part (DIV1)
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3727
How incongruous is it to sence, that the will of man being made willing, should lead the will of God,
How incongruous is it to sense, that the will of man being made willing, should led the will of God,
c-crq j vbz pn31 p-acp n1, cst dt n1 pp-f n1 vbg vvn j, vmd vvi dt n1 pp-f np1,
(7) part (DIV1)
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3728
and not rather the will of God lead the will of man? How incongruous is it that working is set before Being? Every thing must have an esse before operari; now its Regeneration and Conversion that gives a Being, makes the new creature:
and not rather the will of God led the will of man? How incongruous is it that working is Set before Being? Every thing must have an esse before operari; now its Regeneration and Conversion that gives a Being, makes the new creature:
cc xx av-c dt n1 pp-f np1 vvb dt n1 pp-f n1? q-crq j vbz pn31 d n-vvg vbz vvn p-acp vbg? np1 n1 vmb vhi dt fw-la p-acp fw-la; av po31 n1 cc n1 cst vvz dt vbg, vvz dt j n1:
(7) part (DIV1)
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3729
For if a man should work before he be, then it would set even Philosophy cross to it self:
For if a man should work before he be, then it would Set even Philosophy cross to it self:
c-acp cs dt n1 vmd vvi c-acp pns31 vbb, cs pn31 vmd vvi av n1 vvi p-acp pn31 n1:
(7) part (DIV1)
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3730
But man doth not work, or make himself, nor give himself a spiritual being;
But man does not work, or make himself, nor give himself a spiritual being;
cc-acp n1 vdz xx vvi, cc vvi px31, ccx vvb px31 dt j vbg;
(7) part (DIV1)
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3731
for, Ephes. 2. 10. We are his workmanship, created in Jesus Christ, &c. which is the Apostles Argument to prove, that salvation is not of our selves, no more than Creation:
for, Ephesians 2. 10. We Are his workmanship, created in jesus christ, etc. which is the Apostles Argument to prove, that salvation is not of our selves, no more than Creation:
p-acp, np1 crd crd pns12 vbr po31 n1, vvn p-acp np1 np1, av r-crq vbz dt np1 n1 pc-acp vvi, cst n1 vbz xx pp-f po12 n2, av-dx dc cs n1:
(7) part (DIV1)
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3732
As therefore the Tree must be made good, before the fruit can be good, so the man must be a new creature,
As Therefore the Tree must be made good, before the fruit can be good, so the man must be a new creature,
c-acp av dt n1 vmb vbi vvn j, p-acp dt n1 vmb vbi j, av dt n1 vmb vbi dt j n1,
(7) part (DIV1)
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and that he cannot make himself to be;
and that he cannot make himself to be;
cc cst pns31 vmbx vvi px31 pc-acp vbi;
(7) part (DIV1)
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3734
and therefore Grace first workes, and this preserves its place, which is to begin and to create.
and Therefore Grace First works, and this preserves its place, which is to begin and to create.
cc av vvb ord vvz, cc d vvz po31 n1, r-crq vbz pc-acp vvi cc pc-acp vvi.
(7) part (DIV1)
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The third point which the Advocate of Grace maintains is, That God puts forth more or greater Grace in those that are saved,
The third point which the Advocate of Grace maintains is, That God puts forth more or greater Grace in those that Are saved,
dt ord n1 r-crq dt n1 pp-f n1 vvz vbz, cst np1 vvz av av-dc cc jc n1 p-acp d cst vbr vvn,
(7) part (DIV1)
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than in those who are not saved. than in those who Are not saved.
cs p-acp d r-crq vbr xx vvn.
(7) part (DIV1)
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3737
This is one of the greatest points in the whole subject of Grace, which if you understand and rightly, is that which states the Question in difference in all this controversie;
This is one of the greatest points in the Whole Subject of Grace, which if you understand and rightly, is that which states the Question in difference in all this controversy;
d vbz pi pp-f dt js n2 p-acp dt j-jn n-jn pp-f n1, r-crq cs pn22 vvb cc av-jn, vbz d r-crq n2 dt n1 p-acp n1 p-acp d d n1;
(7) part (DIV1)
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3738
namely, that Peter, for example, is more engaged and bound to God than Judas for the grace that is given him,
namely, that Peter, for Exampl, is more engaged and bound to God than Judas for the grace that is given him,
av, cst np1, p-acp n1, vbz av-dc vvn cc vvn p-acp np1 cs np1 p-acp dt n1 cst vbz vvn pno31,
(7) part (DIV1)
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3739
and had more bestowed on him that Judas had;
and had more bestowed on him that Judas had;
cc vhd dc vvn p-acp pno31 cst np1 vhd;
(7) part (DIV1)
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3740
and if so, then God puts forth more grace in them he saves, than in them he doth not save.
and if so, then God puts forth more grace in them he saves, than in them he does not save.
cc cs av, cs np1 vvz av dc n1 p-acp pno32 pns31 vvz, cs p-acp pno32 pns31 vdz xx vvi.
(7) part (DIV1)
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3741
I dispute not whether of them that are saved, all are partakers of equal grace; those that had talents were not all equal:
I dispute not whither of them that Are saved, all Are partakers of equal grace; those that had Talents were not all equal:
pns11 vvb xx cs pp-f pno32 cst vbr vvn, d vbr n2 pp-f j-jn n1; d cst vhd n2 vbdr xx d j-jn:
(7) part (DIV1)
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3742
But I am speaking of the saved, and the not saved, and do say, That if equal Grace be given to two, they will both be saved;
But I am speaking of the saved, and the not saved, and do say, That if equal Grace be given to two, they will both be saved;
cc-acp pns11 vbm vvg pp-f dt vvn, cc av xx vvn, cc vdb vvi, cst cs j-jn n1 vbi vvn p-acp crd, pns32 vmb d vbi vvn;
(7) part (DIV1)
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3743
if equal Grace had been given to Judas as to Peter, then Judas would have been saved as well as Peter, one as well as the other:
if equal Grace had been given to Judas as to Peter, then Judas would have been saved as well as Peter, one as well as the other:
cs j-jn n1 vhd vbn vvn p-acp np1 a-acp pc-acp np1, av np1 vmd vhi vbn vvn a-acp av c-acp np1, pi c-acp av c-acp dt n-jn:
(7) part (DIV1)
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3744
No, you will say, that follows not;
No, you will say, that follows not;
uh-dx, pn22 vmb vvi, cst vvz xx;
(7) part (DIV1)
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3745
for there may be some one that hath less Grace afforded him than another, and yet is saved by the less,
for there may be Some one that hath less Grace afforded him than Another, and yet is saved by the less,
c-acp a-acp vmb vbi d crd cst vhz dc n1 vvd pno31 av j-jn, cc av vbz vvn p-acp dt av-dc,
(7) part (DIV1)
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3746
when the other is not saved by the greater;
when the other is not saved by the greater;
c-crq dt n-jn vbz xx vvn p-acp dt jc;
(7) part (DIV1)
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3747
because the one joyns with and applies himself to the less Grace, when the other resists the greater;
Because the one joins with and Applies himself to the less Grace, when the other resists the greater;
c-acp dt pi vvz p-acp cc vvz px31 p-acp dt av-dc n1, c-crq dt n-jn vvz dt jc;
(7) part (DIV1)
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3748
as a weak horse that buckles to it, will draw more than a restive lazy Jade, though stronger, that hangs back;
as a weak horse that buckles to it, will draw more than a restive lazy Jade, though Stronger, that hangs back;
c-acp dt j n1 cst vvz p-acp pn31, vmb vvi av-dc cs dt j j n1, cs jc, cst vvz av;
(7) part (DIV1)
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3749
as in weighing of weights by the scales, if there be a difference in the scale,
as in weighing of weights by the scales, if there be a difference in the scale,
c-acp p-acp vvg pp-f n2 p-acp dt n2, cs pc-acp vbi dt n1 p-acp dt n1,
(7) part (DIV1)
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3750
and one end be heavier, it shall weigh down a greater weight, because it hath somewhat to help it, viz. the weight of the scale it self:
and one end be Heavier, it shall weigh down a greater weight, Because it hath somewhat to help it, viz. the weight of the scale it self:
cc crd n1 vbb jc, pn31 vmb vvi a-acp dt jc n1, c-acp pn31 vhz av pc-acp vvi pn31, n1 dt n1 pp-f dt n1 pn31 n1:
(7) part (DIV1)
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3751
But if this be granted, then man turns the scale;
But if this be granted, then man turns the scale;
cc-acp cs d vbb vvn, cs n1 vvz dt n1;
(7) part (DIV1)
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3752
for if one man may be saved with less Grace than another, it is not Grace that makes the difference,
for if one man may be saved with less Grace than Another, it is not Grace that makes the difference,
c-acp cs crd n1 vmb vbi vvn p-acp dc n1 cs j-jn, pn31 vbz xx n1 cst vvz dt n1,
(7) part (DIV1)
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3753
but it is the will of man, that by joyning of his forces with the lesser Grace, the weaker Grace makes the scales praeponderate;
but it is the will of man, that by joining of his forces with the lesser Grace, the Weaker Grace makes the scales preponderate;
cc-acp pn31 vbz dt n1 pp-f n1, cst p-acp vvg pp-f po31 n2 p-acp dt jc n1, dt jc n1 vvz dt n2 j;
(7) part (DIV1)
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3754
and so it comes to that which we must of necessity avoid, if we will defend the free Grace of God, that that which makes the difference is in man, somewhat what that he hath from himself that turns the Balance;
and so it comes to that which we must of necessity avoid, if we will defend the free Grace of God, that that which makes the difference is in man, somewhat what that he hath from himself that turns the Balance;
cc av pn31 vvz p-acp d r-crq pns12 vmb pp-f n1 vvi, cs pns12 vmb vvi dt j n1 pp-f np1, cst d r-crq vvz dt n1 vbz p-acp n1, av q-crq d pns31 vhz p-acp px31 cst vvz dt n1;
(7) part (DIV1)
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3755
and therefore I conclude, (for I think it a Demonstration) that two men receiving equal Grace, will both be saved;
and Therefore I conclude, (for I think it a Demonstration) that two men receiving equal Grace, will both be saved;
cc av pns11 vvb, (c-acp pns11 vvb pn31 dt n1) d crd n2 vvg j-jn n1, vmb d vbi vvn;
(7) part (DIV1)
446
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3756
for if he that receives the lesser Grace shall be saved, and not he that receives the greater, that must be because the will of man strikes in;
for if he that receives the lesser Grace shall be saved, and not he that receives the greater, that must be Because the will of man strikes in;
c-acp cs pns31 cst vvz dt jc n1 vmb vbi vvn, cc xx pns31 cst vvz dt jc, cst vmb vbi c-acp dt n1 pp-f n1 vvz p-acp;
(7) part (DIV1)
446
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3757
then the will of man hath somewhat to say and plead, I make my self to differ, I have reason to glory in my self,
then the will of man hath somewhat to say and plead, I make my self to differ, I have reason to glory in my self,
av dt n1 pp-f n1 vhz av pc-acp vvi cc vvi, pns11 vvb po11 n1 pc-acp vvi, pns11 vhb n1 pc-acp vvi p-acp po11 n1,
(7) part (DIV1)
446
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3758
because having less grace than another had, I determine my own will to salvation.
Because having less grace than Another had, I determine my own will to salvation.
c-acp vhg dc n1 cs j-jn vhn, pns11 vvb po11 d n1 p-acp n1.
(7) part (DIV1)
446
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3759
Fourthly, That (which is a point that few men will believe, but it must be maintained) it is far better, and more for our comfort, that our salvation is carried on by the free grace of God,
Fourthly, That (which is a point that few men will believe, but it must be maintained) it is Far better, and more for our Comfort, that our salvation is carried on by the free grace of God,
ord, cst (r-crq vbz dt n1 cst d n2 vmb vvi, cc-acp pn31 vmb vbi vvn) pn31 vbz av-j av-jc, cc av-dc p-acp po12 n1, cst po12 n1 vbz vvn a-acp p-acp dt j n1 pp-f np1,
(7) part (DIV1)
447
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3760
and the Soveraignty thereof, than if it had been committed to our own hand, and left to our liberty and power. and the Sovereignty thereof, than if it had been committed to our own hand, and left to our liberty and power.
cc dt n1 av, cs cs pn31 vhd vbn vvn p-acp po12 d n1, cc vvd p-acp po12 n1 cc n1.
(7) part (DIV1)
447
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3761
The sence of man doth rather incline to think, it had been better for mankind that they themselves might have had some stroke in their own hands to have brought themselves unto salvation,
The sense of man does rather incline to think, it had been better for mankind that they themselves might have had Some stroke in their own hands to have brought themselves unto salvation,
dt n1 pp-f n1 vdz av-c vvi pc-acp vvi, pn31 vhd vbn jc p-acp n1 cst pns32 px32 vmd vhi vhn d n1 p-acp po32 d n2 pc-acp vhi vvn px32 p-acp n1,
(7) part (DIV1)
447
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3762
and then it is very likely that more men by far would have been saved, than will be saved now;
and then it is very likely that more men by Far would have been saved, than will be saved now;
cc av pn31 vbz av j d dc n2 p-acp av-j vmd vhi vbn vvn, cs vmb vbi vvn av;
(7) part (DIV1)
447
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3763
and that there is more Justice that men should be condemned for not believing when they may,
and that there is more justice that men should be condemned for not believing when they may,
cc cst pc-acp vbz dc n1 cst n2 vmd vbi vvn c-acp xx vvg c-crq pns32 vmb,
(7) part (DIV1)
447
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3764
and have power if they will;
and have power if they will;
cc vhb n1 cs pns32 vmb;
(7) part (DIV1)
447
Page 219
3765
for he that hath power to believe in Christ if he will, and doth not, his condemnation seems more just:
for he that hath power to believe in christ if he will, and does not, his condemnation seems more just:
c-acp pns31 cst vhz n1 pc-acp vvi p-acp np1 cs pns31 vmb, cc vdz xx, po31 n1 vvz av-dc j:
(7) part (DIV1)
447
Page 219
3766
But that is a great errour;
But that is a great error;
cc-acp cst vbz dt j n1;
(7) part (DIV1)
447
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3767
for now that it is in Gods hand, it's more likely and better for our salvation,
for now that it is in God's hand, it's more likely and better for our salvation,
c-acp av cst pn31 vbz p-acp ng1 n1, pn31|vbz dc j cc j p-acp po12 n1,
(7) part (DIV1)
447
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3768
because now some will certainly be saved;
Because now Some will Certainly be saved;
c-acp av d vmb av-j vbi vvn;
(7) part (DIV1)
447
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3769
those whom God hath chosen and elected, and those few on whom he determines to shew his grace, they will be saved, their salvation will be carried on infrustrably and invincibly;
those whom God hath chosen and elected, and those few on whom he determines to show his grace, they will be saved, their salvation will be carried on infrustrably and invincibly;
d r-crq np1 vhz vvn cc vvn, cc d d p-acp ro-crq pns31 vvz pc-acp vvi po31 n1, pns32 vmb vbi vvn, po32 n1 vmb vbi vvn a-acp av-j cc av-j;
(7) part (DIV1)
447
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3770
but if it were left to the liberty of man, as man is now, to dispose of himself, I say.
but if it were left to the liberty of man, as man is now, to dispose of himself, I say.
cc-acp cs pn31 vbdr vvn p-acp dt n1 pp-f n1, c-acp n1 vbz av, pc-acp vvi pp-f px31, pns11 vvb.
(7) part (DIV1)
447
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3771
Not one man in the world would have been saved;
Not one man in the world would have been saved;
xx crd n1 p-acp dt n1 vmd vhi vbn vvn;
(7) part (DIV1)
447
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3772
for man being once a bankrupt already, and having lost that stock of Grace bestowed upon him at first,
for man being once a bankrupt already, and having lost that stock of Grace bestowed upon him At First,
p-acp n1 vbg a-acp dt n-jn av, cc vhg vvn d n1 pp-f n1 vvn p-acp pno31 p-acp ord,
(7) part (DIV1)
447
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3773
and having no power in his hand to recover, all had certainly perished, or uncertainly been saved, if left to themselves;
and having no power in his hand to recover, all had Certainly perished, or uncertainly been saved, if left to themselves;
cc vhg dx n1 p-acp po31 n1 pc-acp vvi, d vhd av-j vvn, cc av-j vbn vvn, cs vvn p-acp px32;
(7) part (DIV1)
447
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3774
therefore the salvation of Gods Elect is in a far surer hand, than if it had remained in mans power;
Therefore the salvation of God's Elect is in a Far Surer hand, than if it had remained in men power;
av dt n1 pp-f npg1 n1 vbz p-acp dt av-j jc n1, cs cs pn31 vhd vvn p-acp ng1 n1;
(7) part (DIV1)
447
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3775
for they are infrustrably brought home, who, being left unto themselves, neither would nor could have been any more saved than those that do stand out against God;
for they Are infrustrably brought home, who, being left unto themselves, neither would nor could have been any more saved than those that do stand out against God;
c-acp pns32 vbr av-j vvn av-an, r-crq, vbg vvn p-acp px32, av-dx vmd ccx vmd vhi vbn d dc vvn cs d cst vdb vvi av p-acp np1;
(7) part (DIV1)
447
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3776
for if none so left do come in, we may well conclude, that all in that case would have stood out as well as these do.
for if none so left do come in, we may well conclude, that all in that case would have stood out as well as these doe.
c-acp cs pix av vvn vdb vvi p-acp, pns12 vmb av vvi, cst d p-acp cst n1 vmd vhi vvn av c-acp av c-acp d n1.
(7) part (DIV1)
447
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3777
But here an Objection may be made. That every man is self-indulgent; man must be supposed to love himself, and to chuse his own chief good or-salvation;
But Here an Objection may be made. That every man is self-indulgent; man must be supposed to love himself, and to choose his own chief good or-salvation;
p-acp av dt n1 vmb vbi vvn. cst d n1 vbz j; n1 vmb vbi vvn pc-acp vvi px31, cc pc-acp vvi po31 d j-jn j n1;
(7) part (DIV1)
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3778
and therefore were not his hands tied up for want of power, he would not want will, but certainly be saved. For Answer;
and Therefore were not his hands tied up for want of power, he would not want will, but Certainly be saved. For Answer;
cc av vbdr xx po31 n2 vvn a-acp p-acp n1 pp-f n1, pns31 vmd xx vvi n1, cc-acp av-j vbi vvn. p-acp n1;
(7) part (DIV1)
448
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3779
This goes about to lay the fault on mans non posse, not upon his non velle, which yet our Saviour affirms, Joh. 5. 40. Ye will not come to me, &c. It's true, God hath linked his Glory and mans chief good or salvation together,
This Goes about to lay the fault on men non posse, not upon his non velle, which yet our Saviour affirms, John 5. 40. You will not come to me, etc. It's true, God hath linked his Glory and men chief good or salvation together,
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(7) part (DIV1)
449
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3780
and so there is a self-love that's joyned with the love of God;
and so there is a Self-love that's joined with the love of God;
cc av pc-acp vbz dt n1 cst|vbz vvn p-acp dt n1 pp-f np1;
(7) part (DIV1)
449
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3781
for the salvation of man being linked to the Glory of God, it follows that there must be self-love joyned with it, I mean spiritual self-love, self-denying self-love:
for the salvation of man being linked to the Glory of God, it follows that there must be Self-love joined with it, I mean spiritual Self-love, self-denying Self-love:
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(7) part (DIV1)
449
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3782
But observe, besides this, there is a carnal and sensual self-love in all men, and that we properly speak of when we speak of self-love;
But observe, beside this, there is a carnal and sensual Self-love in all men, and that we properly speak of when we speak of Self-love;
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(7) part (DIV1)
449
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3783
that hath the stronger bias of the two, and carries us from salvation rather than to it;
that hath the Stronger bias of the two, and carries us from salvation rather than to it;
cst vhz dt jc n1 pp-f dt crd, cc vvz pno12 p-acp n1 av-c cs p-acp pn31;
(7) part (DIV1)
449
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3784
and this is the self-love which prompts us to that by which we are deceived all our life-time, pursuing rather what hath the species and colour,
and this is the Self-love which prompts us to that by which we Are deceived all our lifetime, pursuing rather what hath the species and colour,
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(7) part (DIV1)
449
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3785
than what hath the reality of happiness and content:
than what hath the reality of happiness and content:
cs r-crq vhz dt n1 pp-f n1 cc n1:
(7) part (DIV1)
449
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3786
And therefore that which is here alledged as a reason why we should all be saved by our own will,
And Therefore that which is Here alleged as a reason why we should all be saved by our own will,
cc av cst r-crq vbz av vvn p-acp dt n1 c-crq pns12 vmd d vbi vvn p-acp po12 d n1,
(7) part (DIV1)
449
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3787
if so be there were a power, because there is self-love in us, is rather the reason why no man would be saved, there being two self-loves,
if so be there were a power, Because there is Self-love in us, is rather the reason why no man would be saved, there being two self-loves,
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(7) part (DIV1)
449
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3788
& every man naturally following the heavier bias of the two, which wheels off to the body,
& every man naturally following the Heavier bias of the two, which wheels off to the body,
cc d n1 av-j vvg dt jc n1 pp-f dt crd, r-crq vvz a-acp p-acp dt n1,
(7) part (DIV1)
449
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3789
& to the world, and to things speciously good, and draws him off from the concernments of his salvation;
& to the world, and to things speciously good, and draws him off from the concernments of his salvation;
cc p-acp dt n1, cc p-acp n2 av-j j, cc vvz pno31 a-acp p-acp dt n2 pp-f po31 n1;
(7) part (DIV1)
449
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3790
and this self-love rather is the cause of mans hate and dislike of God, because he assigns and pronounces Judgment to sin, which self-love loves,
and this Self-love rather is the cause of men hate and dislike of God, Because he assigns and pronounces Judgement to since, which Self-love loves,
cc d n1 av vbz dt n1 pp-f ng1 n1 cc n1 pp-f np1, c-acp pns31 vvz cc vvz n1 p-acp n1, r-crq n1 vvz,
(7) part (DIV1)
449
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3791
and tenders salvation in such way as is destructive to carnal self-love:
and tenders salvation in such Way as is destructive to carnal Self-love:
cc vvz n1 p-acp d n1 c-acp vbz j p-acp j n1:
(7) part (DIV1)
449
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3792
But as for that which we call spiritual self-love, there goes much Grace to the working of it in man;
But as for that which we call spiritual Self-love, there Goes much Grace to the working of it in man;
cc-acp c-acp p-acp d r-crq pns12 vvb j n1, a-acp vvz d n1 p-acp dt n-vvg pp-f pn31 p-acp n1;
(7) part (DIV1)
449
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3793
indeed if we had this self-love, we should have one of the greatest fruits of supernatural Grace:
indeed if we had this Self-love, we should have one of the greatest fruits of supernatural Grace:
av cs pns12 vhd d n1, pns12 vmd vhi crd pp-f dt js n2 pp-f j n1:
(7) part (DIV1)
449
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3794
This is not naturally in man himself, nor can be, until there be an alter ego, a new self, another self;
This is not naturally in man himself, nor can be, until there be an altar ego, a new self, Another self;
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(7) part (DIV1)
449
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3795
for there are two selfs commonly in every man;
for there Are two selfs commonly in every man;
c-acp pc-acp vbr crd n2 av-j p-acp d n1;
(7) part (DIV1)
449
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3796
Not I, but sin in me, Rom. 7. Not I, but Christ lives in me, Gal. 2. the one self-love follows the one, the other the other, which is the stronger,Not I, but since in me, Rom. 7. Not I, but christ lives in me, Gal. 2. the one Self-love follows the one, the other the other, which is the Stronger,
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(7) part (DIV1)
449
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3797
and leads a man unto perdition.
and leads a man unto perdition.
cc vvz dt n1 p-acp n1.
(7) part (DIV1)
449
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3798
Fifthly and lastly, Let all Patrons and Advocates of Grace maintain the prevalency of Grace by its own strength,
Fifthly and lastly, Let all Patrons and Advocates of Grace maintain the prevalency of Grace by its own strength,
ord cc ord, vvb d n2 cc n2 pp-f n1 vvi dt n1 pp-f n1 p-acp po31 d n1,
(7) part (DIV1)
450
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3799
and not because of some accessaries that strike in with it at such a time, as the tide that strikes in with the wind. and not Because of Some accessaries that strike in with it At such a time, as the tide that strikes in with the wind.
cc xx p-acp pp-f d n2-jn cst vvb p-acp p-acp pn31 p-acp d dt n1, c-acp dt n1 cst vvz p-acp p-acp dt n1.
(7) part (DIV1)
450
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3800
But my Father draws, saith Christ.
But my Father draws, Says christ.
p-acp po11 n1 vvz, vvz np1.
(7) part (DIV1)
450
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3801
The Jesuites that have a hand in this controversie, will tell you, That the power of Gods Grace is prevalent, may fall out so or so in the event, by reason of congruities and seasons, fit moods and tempers, and perswasions;
The Jesuits that have a hand in this controversy, will tell you, That the power of God's Grace is prevalent, may fallen out so or so in the event, by reason of congruities and seasons, fit moods and tempers, and persuasions;
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(7) part (DIV1)
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3802
Blanda: tempora fandi; God speaks to men in a seasonable time:Blanda: tempora fandi; God speaks to men in a seasonable time:
np1: fw-la fw-la; np1 vvz p-acp n2 p-acp dt j n1:
(7) part (DIV1)
450
Page 221
3803
Few men (say they) but may be wrought upon if they be taken by the right eare;
Few men (say they) but may be wrought upon if they be taken by the right ear;
d n2 (vvb pns32) p-acp vmb vbi vvn p-acp cs pns32 vbb vvn p-acp dt j-jn n1;
(7) part (DIV1)
450
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3804
there are some times of speaking to men when they are in a good mood;
there Are Some times of speaking to men when they Are in a good mood;
pc-acp vbr d n2 pp-f vvg p-acp n2 c-crq pns32 vbr p-acp dt j n1;
(7) part (DIV1)
450
Page 221
3805
but otherwise come to speak to them when they are off the hooks, in a morose untractable condition,
but otherwise come to speak to them when they Are off the hooks, in a morose untractable condition,
cc-acp av vvb p-acp vvb p-acp pno32 c-crq pns32 vbr p-acp dt n2, p-acp dt n1 j n1,
(7) part (DIV1)
450
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3806
as Jonah was in when God said to him, Dost thou well to be angry? Yea, said he, I do well to be angry to the death;
as Jonah was in when God said to him, Dost thou well to be angry? Yea, said he, I do well to be angry to the death;
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(7) part (DIV1)
450
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3807
then if you move them with Arguments they prevail not: A man so taken may resist the offers of salvation;
then if you move them with Arguments they prevail not: A man so taken may resist the offers of salvation;
av cs pn22 vvb pno32 p-acp n2 pns32 vvb xx: dt n1 av vvn vmb vvi dt n2 pp-f n1;
(7) part (DIV1)
450
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3808
but we hold that the Grace of God is strong, by its own strength able to overcome the most morose, obstinate, cross grain that can be,
but we hold that the Grace of God is strong, by its own strength able to overcome the most morose, obstinate, cross grain that can be,
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(7) part (DIV1)
450
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3809
when God intends it to be powerful:
when God intends it to be powerful:
c-crq np1 vvz pn31 pc-acp vbi j:
(7) part (DIV1)
450
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3810
Maintain therefore the prevalency of Grace, not doing as those that will allow Grace to be prevalent in event,
Maintain Therefore the prevalency of Grace, not doing as those that will allow Grace to be prevalent in event,
vvb av dt n1 pp-f n1, xx vdg p-acp d cst vmb vvi n1 pc-acp vbi j p-acp n1,
(7) part (DIV1)
450
Page 222
3811
but it is by reason of advantages that hit at that time, as Auxilliaries that come in and get victory;
but it is by reason of advantages that hit At that time, as Auxiliaries that come in and get victory;
cc-acp pn31 vbz p-acp n1 pp-f n2 cst vvd p-acp d n1, c-acp n2-j cst vvb p-acp cc vvi n1;
(7) part (DIV1)
450
Page 222
3812
this is too little to say of Grace, that it stands in need of such helps;
this is too little to say of Grace, that it Stands in need of such helps;
d vbz av j pc-acp vvi pp-f n1, cst pn31 vvz p-acp n1 pp-f d n2;
(7) part (DIV1)
450
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3813
but it conquers the most cross grained and unwilling heart; and therefore the invention is but to disparage and disgrace the Grace of God.
but it conquers the most cross grained and unwilling heart; and Therefore the invention is but to disparage and disgrace the Grace of God.
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(7) part (DIV1)
450
Page 222
3814
If you understood these things, it would, I hope, settle you to be firm Advocates of the Grace of God. But,
If you understood these things, it would, I hope, settle you to be firm Advocates of the Grace of God. But,
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(7) part (DIV1)
450
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3815
Secondly, The benefits that practical godliness doth reap by the exaltation of Grace. First, This Doctrine proclaims down pride, and advances the cause of humility.
Secondly, The benefits that practical godliness does reap by the exaltation of Grace. First, This Doctrine proclaims down pride, and advances the cause of humility.
ord, dt n2 cst j n1 vdz vvi p-acp dt n1 pp-f n1. ord, d n1 vvz a-acp n1, cc vvz dt n1 pp-f n1.
(7) part (DIV1)
451
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3816
No men so humble as they that are most sensible of the free grace of God towards them, to make them something when they were nothing:
No men so humble as they that Are most sensible of the free grace of God towards them, to make them something when they were nothing:
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(7) part (DIV1)
452
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3817
If thou receive, why dost thou glory as if thou hadst not received, 1 Cor. 4. 7. If you will hold your selves receivers, that will pull down your glory;If thou receive, why dost thou glory as if thou Hadst not received, 1 Cor. 4. 7. If you will hold your selves Receivers, that will pull down your glory;
cs pns21 vvb, q-crq vd2 pns21 vvi c-acp cs pns21 vhd2 xx vvn, vvn np1 crd crd cs pn22 vmb vvi po22 n2 n2, cst vmb vvi a-acp po22 n1;
(7) part (DIV1)
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Page 222
3818
for glory is of man that hath not received. Secondly, It advances thankfulness:
for glory is of man that hath not received. Secondly, It advances thankfulness:
p-acp n1 vbz pp-f n1 cst vhz xx vvn. ord, pn31 vvz n1:
(7) part (DIV1)
452
Page 222
3819
And these are as the two scales, the one up, the other down, Thankfulness and Humility:
And these Are as the two scales, the one up, the other down, Thankfulness and Humility:
cc d vbr p-acp dt crd n2, dt pi a-acp, dt n-jn a-acp, n1 cc n1:
(7) part (DIV1)
453
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3820
You have a brave close saying of our Saviour, when the Leper came back to give thanks for his cleansing, Where are the nine, saith he;
You have a brave close saying of our Saviour, when the Leper Come back to give thanks for his cleansing, Where Are the nine, Says he;
pn22 vhb dt j j n-vvg pp-f po12 n1, c-crq dt n1 vvd av pc-acp vvi n2 p-acp po31 vvg, c-crq vbr dt crd, vvz pns31;
(7) part (DIV1)
453
Page 222
3821
and he that was cleansed and came back was a Samaritan, that's not an idle word;
and he that was cleansed and Come back was a Samaritan, that's not an idle word;
cc pns31 cst vbds vvn cc vvd av vbds dt np1, cst|vbz xx dt j n1;
(7) part (DIV1)
453
Page 223
3822
the rest were Israelites, and took their cleansing to be a courtesie due unto them;
the rest were Israelites, and took their cleansing to be a courtesy due unto them;
dt n1 vbdr np2, cc vvd po32 vvg p-acp vbi dt n1 j-jn p-acp pno32;
(7) part (DIV1)
453
Page 223
3823
but this man thinking himself remote, and if he were a Saviour, yet he was no Saviour to him, he was cleansed and came and gave thanks:
but this man thinking himself remote, and if he were a Saviour, yet he was no Saviour to him, he was cleansed and Come and gave thanks:
cc-acp d n1 vvg px31 j, cc cs pns31 vbdr dt n1, av pns31 vbds dx n1 p-acp pno31, pns31 vbds vvn cc vvd cc vvd n2:
(7) part (DIV1)
453
Page 223
3824
shewing that a man that hath least reason to look for any thing is most thanful.
showing that a man that hath least reason to look for any thing is most thankful.
vvg cst dt n1 cst vhz av-ds n1 pc-acp vvi p-acp d n1 vbz av-ds j.
(7) part (DIV1)
453
Page 223
3825
Thirdly, The sence of Free-Grace hath so great an Obligation to dutie that I wonder any men should preach Free-Grace to loosen the silver Cords of Duty and Obedience;
Thirdly, The sense of Free-Grace hath so great an Obligation to duty that I wonder any men should preach Free-Grace to loosen the silver Cords of Duty and obedience;
ord, dt n1 pp-f n1 vhz av j dt n1 p-acp n1 cst pns11 vvb d n2 vmd vvi n1 pc-acp vvi dt n1 n2 pp-f n1 cc n1;
(7) part (DIV1)
454
Page 223
3826
the law of God is the strongest, and Free-Grace the sweetest tie.
the law of God is the Strongest, and Free-Grace the Sweetest tie.
dt n1 pp-f np1 vbz dt js, cc n1 dt js n1.
(7) part (DIV1)
454
Page 223
3827
For the Love of Christ constraineth us, that is, by bond of Ingenuity, Cor. 5. 14.For the Love of christ constrains us, that is, by bound of Ingenuity, Cor. 5. 14.
p-acp dt n1 pp-f np1 vvz pno12, cst vbz, p-acp n1 pp-f n1, np1 crd crd
(7) part (DIV1)
454
Page 223
3828
Fourthly, Free-Grace is a great Quickener, and will not let a man lie stupid, and la•ie, and drowzie:
Fourthly, Free-Grace is a great Quickener, and will not let a man lie stupid, and la•ie, and drowzy:
ord, n1 vbz dt j n1, cc vmb xx vvi dt n1 vvb j, cc n1, cc j:
(7) part (DIV1)
455
Page 223
3829
so often as he thinks of the Free-Grace of God to him, it's like the Cock that crowes that awakened Peter to his Sence and Tears;
so often as he thinks of the Free-Grace of God to him, it's like the Cock that crows that awakened Peter to his Sense and Tears;
av av c-acp pns31 vvz pp-f dt n1 pp-f np1 p-acp pno31, pn31|vbz av-j dt n1 cst n2 d vvn np1 p-acp po31 n1 cc n2;
(7) part (DIV1)
455
Page 223
3830
makes a man that hath tasted that the Lord is Gracious, like a drop of oyle on a rusty Spring, makes it goe nimbly, sweetly, and pleasantly.
makes a man that hath tasted that the Lord is Gracious, like a drop of oil on a rusty Spring, makes it go nimbly, sweetly, and pleasantly.
vvz dt n1 cst vhz vvn d dt n1 vbz j, av-j dt n1 pp-f n1 p-acp dt j n1, vvz pn31 vvi av-j, av-j, cc av-j.
(7) part (DIV1)
455
Page 223
3831
The sence of Gods mercy, that God pickt him out, and made him one that he would convert,
The sense of God's mercy, that God picked him out, and made him one that he would convert,
dt n1 pp-f npg1 n1, cst np1 vvd pno31 av, cc vvd pno31 pi cst pns31 vmd vvi,
(7) part (DIV1)
455
Page 223
3832
and that when he had no more propension and likelinesse then another, this quickens a man.
and that when he had no more propension and likeliness then Another, this quickens a man.
cc cst c-crq pns31 vhd dx dc n1 cc n1 av j-jn, d vvz dt n1.
(7) part (DIV1)
455
Page 223
3833
Fifthly, It is a strengthener of obedience, because it brings a man in all cases to depend upon God as his Center.
Fifthly, It is a strengthener of Obedience, Because it brings a man in all cases to depend upon God as his Centre.
ord, pn31 vbz dt n1 pp-f n1, c-acp pn31 vvz dt n1 p-acp d n2 pc-acp vvi p-acp np1 p-acp po31 n1.
(7) part (DIV1)
456
Page 223
3834
The young men shall faint, those proud, strong, lusty ones of themselves shall faint, but they that trust in the Lord they shall renew their strength, they shall walk and runne and flie up as Eagles, and not be faint, Isay. 10. last verse.
The young men shall faint, those proud, strong, lusty ones of themselves shall faint, but they that trust in the Lord they shall renew their strength, they shall walk and run and fly up as Eagles, and not be faint, Saiah 10. last verse.
dt j n2 vmb vvi, d j, j, j pi2 pp-f px32 vmb vvi, cc-acp pns32 cst vvb p-acp dt n1 pns32 vmb vvi po32 n1, pns32 vmb vvi cc vvi cc vvi a-acp p-acp n2, cc xx vbi j, np1 crd ord n1.
(7) part (DIV1)
456
Page 223
3835
Sixthly, Gods drawing of impotent man to Christ is the cause of mans coming to Christ;
Sixthly, God's drawing of impotent man to christ is the cause of men coming to christ;
j, npg1 vvg pp-f j n1 p-acp np1 vbz dt n1 pp-f ng1 vvg p-acp np1;
(7) part (DIV1)
457
Page 223
3836
so that though most men seem, and will not denie that they beleive, yet no man savingly doth believe and come to Christ,
so that though most men seem, and will not deny that they believe, yet no man savingly does believe and come to christ,
av d c-acp ds n2 vvb, cc vmb xx vvi cst pns32 vvb, av dx n1 av-vvg vdz vvi cc vvi p-acp np1,
(7) part (DIV1)
457
Page 224
3837
except God by an Almighty and Omnipotent hand doe draw him: The drawing of God is called the Act of God converting man;
except God by an Almighty and Omnipotent hand do draw him: The drawing of God is called the Act of God converting man;
c-acp np1 p-acp dt j-jn cc j n1 vdb vvi pno31: dt vvg pp-f np1 vbz vvn dt n1 pp-f np1 vvg n1;
(7) part (DIV1)
457
Page 224
3838
the coming of man is called the Act of man converting himselfe; both you find in this text, Gods drawing and mans coming:
the coming of man is called the Act of man converting himself; both you find in this text, God's drawing and men coming:
dt n-vvg pp-f n1 vbz vvn dt n1 pp-f n1 vvg px31; d pn22 vvb p-acp d n1, n2 vvg cc n2 vvg:
(7) part (DIV1)
457
Page 224
3839
In the first of these, man is meerly passive, in the second mans coming unto Christ, he is active as by way of comparison:
In the First of these, man is merely passive, in the second men coming unto christ, he is active as by Way of comparison:
p-acp dt ord pp-f d, n1 vbz av-j j, p-acp dt ord ng1 vvg p-acp np1, pns31 vbz j c-acp p-acp n1 pp-f n1:
(7) part (DIV1)
457
Page 224
3840
the Sun shines upon the Wall, the Wall is Passive, doth nothing;
the Sun shines upon the Wall, the Wall is Passive, does nothing;
dt n1 vvz p-acp dt n1, dt n1 vbz j, vdz pix;
(7) part (DIV1)
457
Page 224
3841
in the Walls shining back by vertue of the Sunnes shining upon it, the wall may be said to be active,
in the Walls shining back by virtue of the Suns shining upon it, the wall may be said to be active,
p-acp dt n2 vvg av p-acp n1 pp-f dt n2 vvg p-acp pn31, dt n1 vmb vbi vvn pc-acp vbi j,
(7) part (DIV1)
457
Page 224
3842
because it shines back the Beams by reflexion, a plain case; God giving this Divine grace, Man is passive therein:
Because it shines back the Beams by reflection, a plain case; God giving this Divine grace, Man is passive therein:
c-acp pn31 vvz av dt n2 p-acp n1, dt j n1; np1 vvg d j-jn n1, n1 vbz j av:
(7) part (DIV1)
457
Page 224
3843
man converting unto Christ, and believing in him, by vertue of the drawing of God is active,
man converting unto christ, and believing in him, by virtue of the drawing of God is active,
n1 vvg p-acp np1, cc vvg p-acp pno31, p-acp n1 pp-f dt vvg pp-f np1 vbz j,
(7) part (DIV1)
457
Page 224
3844
and performes the duty that is required of him:
and performs the duty that is required of him:
cc vvz dt n1 cst vbz vvn pp-f pno31:
(7) part (DIV1)
457
Page 224
3845
For though Faith be an Act of Gods Power giving, yet it is an Act of Mans dutie: I believed, therefore I spake:
For though Faith be an Act of God's Power giving, yet it is an Act of men duty: I believed, Therefore I spoke:
c-acp cs n1 vbb dt n1 pp-f npg1 n1 vvg, av pn31 vbz dt n1 pp-f ng1 n1: pns11 vvd, av pns11 vvd:
(7) part (DIV1)
457
Page 224
3846
the Act is his, the power is Gods;
the Act is his, the power is God's;
dt n1 vbz png31, dt n1 vbz npg1;
(7) part (DIV1)
457
Page 224
3847
this point our Saviour proves affirmatively, by an Argument drawn out of the Prophet Isaiah, that all that have been taught of the Father believe and come to Christ:
this point our Saviour Proves affirmatively, by an Argument drawn out of the Prophet Isaiah, that all that have been taught of the Father believe and come to christ:
d n1 po12 n1 vvz av-j, p-acp dt n1 vvn av pp-f dt n1 np1, cst d cst vhb vbn vvn pp-f dt n1 vvb cc vvi p-acp np1:
(7) part (DIV1)
457
Page 224
3848
and because that every man so taught doth come, therefore no man doth come but he that is drawn, which is the Negative in the Text:
and Because that every man so taught does come, Therefore no man does come but he that is drawn, which is the Negative in the Text:
cc c-acp cst d n1 av vvn vdz vvi, av dx n1 vdz vvi cc-acp pns31 cst vbz vvn, r-crq vbz dt j-jn p-acp dt n1:
(7) part (DIV1)
457
Page 224
3849
from the affirmative he proves this Negative; every man that is taught of God comes to Christ;
from the affirmative he Proves this Negative; every man that is taught of God comes to christ;
p-acp dt j pns31 vvz d j-jn; d n1 cst vbz vvn pp-f np1 vvz p-acp np1;
(7) part (DIV1)
457
Page 224
3850
therefore no man doth come but he that is so drawn;
Therefore no man does come but he that is so drawn;
av dx n1 vdz vvi cc-acp pns31 cst vbz av vvn;
(7) part (DIV1)
457
Page 224
3851
as in the natural being there is the Creation of God, making us so to be:
as in the natural being there is the Creation of God, making us so to be:
c-acp p-acp dt j vbg a-acp vbz dt n1 pp-f np1, vvg pno12 av pc-acp vbi:
(7) part (DIV1)
457
Page 224
3852
so in the Recreation or making man a new Creature, there is a work of God making us to be so;
so in the Recreation or making man a new Creature, there is a work of God making us to be so;
av p-acp dt n1 cc vvg n1 dt j n1, pc-acp vbz dt n1 pp-f np1 vvg pno12 pc-acp vbi av;
(7) part (DIV1)
457
Page 224
3853
and I see no reason but man may as well make himselfe at first in the natural being that he hath, as re-make himselfe spiritually:
and I see no reason but man may as well make himself At First in the natural being that he hath, as remake himself spiritually:
cc pns11 vvb dx n1 p-acp n1 vmb a-acp av vvi px31 p-acp ord p-acp dt j vbg n1 pns31 vhz, c-acp j px31 av-j:
(7) part (DIV1)
457
Page 224
3854
And I wonder any man should pretend that man hath a greater stroke in making himself a new Creature,
And I wonder any man should pretend that man hath a greater stroke in making himself a new Creature,
cc pns11 vvb d n1 vmd vvi d n1 vhz dt jc n1 p-acp vvg px31 dt j n1,
(7) part (DIV1)
457
Page 225
3855
then he had in making himself a creature at the first:
then he had in making himself a creature At the First:
cs pns31 vhd p-acp vvg px31 dt n1 p-acp dt ord:
(7) part (DIV1)
457
Page 225
3856
A man may raise him self from the natural and bodily death, as easily as he can raise himself from a Spiritual death;
A man may raise him self from the natural and bodily death, as Easily as he can raise himself from a Spiritual death;
dt n1 vmb vvi pno31 n1 p-acp dt j cc j n1, c-acp av-j c-acp pns31 vmb vvi px31 p-acp dt j n1;
(7) part (DIV1)
457
Page 225
3857
therefore it is said that God quickens •s being dead, Eph. 2. 5. Why then may some say, i• there no power in man to come unto,
Therefore it is said that God quickens •s being dead, Ephesians 2. 5. Why then may Some say, i• there no power in man to come unto,
av pn31 vbz vvn cst np1 vvz n1 vbg j, np1 crd crd uh-crq av vmb d vvi, n1 zz dx n1 p-acp n1 pc-acp vvi p-acp,
(7) part (DIV1)
457
Page 225
3858
or to believe in Christ Jesus? I answer, there is not active power to begin to come,
or to believe in christ jesus? I answer, there is not active power to begin to come,
cc pc-acp vvi p-acp np1 np1? pns11 vvb, pc-acp vbz xx j n1 pc-acp vvi pc-acp vvi,
(7) part (DIV1)
457
Page 225
3859
but there there is a passive and obediential power, as the School-men call it, which is a power to receive this work of God, to receive the impression from God,
but there there is a passive and obediential power, as the Schoolmen call it, which is a power to receive this work of God, to receive the impression from God,
cc-acp a-acp pc-acp vbz dt j cc j n1, c-acp dt n2 vvb pn31, r-crq vbz dt n1 pc-acp vvi d n1 pp-f np1, pc-acp vvi dt n1 p-acp np1,
(7) part (DIV1)
457
Page 225
3860
but not an active power to work it in man himself:
but not an active power to work it in man himself:
cc-acp xx dt j n1 pc-acp vvi pn31 p-acp n1 px31:
(7) part (DIV1)
457
Page 225
3861
as in Ezekiels dry bones, the Question was, Can these dry bones live? there was no Power for them to come together to work life in themselves;
as in Ezekiel's dry bones, the Question was, Can these dry bones live? there was no Power for them to come together to work life in themselves;
c-acp p-acp n2 j n2, dt n1 vbds, vmb d j n2 vvi? pc-acp vbds dx n1 p-acp pno32 pc-acp vvi av pc-acp vvi n1 p-acp px32;
(7) part (DIV1)
457
Page 225
3862
but a passive Power to receive the breath and life when God gave it:
but a passive Power to receive the breath and life when God gave it:
cc-acp dt j n1 pc-acp vvi dt n1 cc n1 c-crq np1 vvd pn31:
(7) part (DIV1)
457
Page 225
3863
So there is in Man, he is not a stock or block, but hath a power obediential to receive the work of God:
So there is in Man, he is not a stock or block, but hath a power obediential to receive the work of God:
av pc-acp vbz p-acp n1, pns31 vbz xx dt n1 cc n1, cc-acp vhz dt n1 j pc-acp vvi dt n1 pp-f np1:
(7) part (DIV1)
457
Page 225
3864
the work of Regeneration and of Faith, is not wrought sine duobus, without two, as Bernard saith, the one in quo, the other à quo: the one in whom it is wrought as the Subject, that is impotent Man;
the work of Regeneration and of Faith, is not wrought sine duobus, without two, as Bernard Says, the one in quo, the other à quo: the one in whom it is wrought as the Subject, that is impotent Man;
dt n1 pp-f n1 cc pp-f n1, vbz xx vvn fw-la fw-la, p-acp crd, c-acp np1 vvz, dt crd p-acp fw-la, dt j-jn fw-fr fw-la: dt crd p-acp ro-crq pn31 vbz vvn p-acp dt j-jn, cst vbz j n1;
(7) part (DIV1)
457
Page 225
3865
the one by whom it is wrought as the Agent, that is the Omnipotent God:
the one by whom it is wrought as the Agent, that is the Omnipotent God:
dt pi p-acp ro-crq pn31 vbz vvn p-acp dt n1, cst vbz dt j np1:
(7) part (DIV1)
457
Page 225
3866
it there were not such a nature in man, a rational nature, there is not quod salvatur, that which could be saved,
it there were not such a nature in man, a rational nature, there is not quod salvatur, that which could be saved,
pn31 a-acp vbdr xx d dt n1 p-acp n1, dt j n1, pc-acp vbz xx fw-la fw-la, cst r-crq vmd vbi vvn,
(7) part (DIV1)
457
Page 225
3867
if the arme of God were not revealed there is not quod salvat, that by which man is saved;
if the arm of God were not revealed there is not quod salvat, that by which man is saved;
cs dt n1 pp-f np1 vbdr xx vvn a-acp vbz xx fw-la fw-la, cst p-acp r-crq n1 vbz vvn;
(7) part (DIV1)
457
Page 225
3868
so that there must be these two.
so that there must be these two.
av cst a-acp vmb vbi d crd.
(7) part (DIV1)
457
Page 225
3869
From this point thus laid down and opened unto you, I will summe up certain observations proper to the Text.
From this point thus laid down and opened unto you, I will sum up certain observations proper to the Text.
p-acp d n1 av vvn a-acp cc vvn p-acp pn22, pns11 vmb n1 a-acp j n2 j p-acp dt np1
(7) part (DIV1)
457
Page 225
3870
First, God is first in order of Causality; for if you ask which of these is first;
First, God is First in order of Causality; for if you ask which of these is First;
ord, np1 vbz ord p-acp n1 pp-f n1; c-acp cs pn22 vvb r-crq pp-f d vbz ord;
(7) part (DIV1)
458
Page 225
3871
I say Gods work is first, and then Man comes after; and therefore the Apostle proves;
I say God's work is First, and then Man comes After; and Therefore the Apostle Proves;
pns11 vvb npg1 n1 vbz ord, cc av n1 vvz a-acp; cc av dt n1 vvz;
(7) part (DIV1)
458
Page 225
3872
that man is not Saved and Justified by works, for we are His workmanship, Eph. 2. 10. and the dead doth not first work,
that man is not Saved and Justified by works, for we Are His workmanship, Ephesians 2. 10. and the dead does not First work,
d n1 vbz xx vvn cc vvn p-acp n2, c-acp pns12 vbr po31 n1, np1 crd crd cc dt j vdz xx ord n1,
(7) part (DIV1)
458
Page 226
3873
but the living upon the dead, Ephes. 2. 5. and as Ishewed in Jer. 31. 18. turne thou me and I shall be turned;
but the living upon the dead, Ephesians 2. 5. and as Ishewed in Jer. 31. 18. turn thou me and I shall be turned;
cc-acp dt n-vvg p-acp dt j, np1 crd crd cc a-acp vvd p-acp np1 crd crd n1 pns21 pno11 cc pns11 vmb vbi vvn;
(7) part (DIV1)
458
Page 226
3874
Gods act of turning, Gods, before mans being turned; and after I was instructed I repented;
God's act of turning, God's, before men being turned; and After I was instructed I repented;
n2 n1 pp-f vvg, n2, p-acp ng1 vbg vvn; cc c-acp pns11 vbds vvn pns11 vvd;
(7) part (DIV1)
458
Page 226
3875
you may further read this point proved in Jer. 17. 14. Heal me, Oh Lord, and I shall be healed:
you may further read this point proved in Jer. 17. 14. Heal me, O Lord, and I shall be healed:
pn22 vmb av-jc vvi d n1 vvd p-acp np1 crd crd np1 pno11, uh n1, cc pns11 vmb vbi vvn:
(7) part (DIV1)
458
Page 226
3876
Save me, and I shall be saved: Gods healing and saving must precede and go before our being healed and saved:Save me, and I shall be saved: God's healing and Saving must precede and go before our being healed and saved:
vvb pno11, cc pns11 vmb vbi vvn: n2 vvg cc vvg vmb vvi cc vvi p-acp po12 n1 vvn cc vvn:
(7) part (DIV1)
458
Page 226
3877
It's true in order of time, a Christian is not alwaies sensible to observe the time of Gods working,
It's true in order of time, a Christian is not always sensible to observe the time of God's working,
pn31|vbz j p-acp n1 pp-f n1, dt njp vbz xx av j pc-acp vvi dt n1 pp-f n2 vvg,
(7) part (DIV1)
458
Page 226
3878
before the time of his Converting; the work of God, and the act of mango so near together;
before the time of his Converting; the work of God, and the act of mango so near together;
p-acp dt n1 pp-f po31 vvg; dt n1 pp-f np1, cc dt n1 pp-f fw-la av av-j av;
(7) part (DIV1)
458
Page 226
3879
who can discern by way of comparison, any time between the shining of the Sun on the wall,
who can discern by Way of comparison, any time between the shining of the Sun on the wall,
q-crq vmb vvi p-acp n1 pp-f n1, d n1 p-acp dt j-vvg pp-f dt n1 p-acp dt n1,
(7) part (DIV1)
458
Page 226
3880
and the walls reflecting back the light of the Sun;
and the walls reflecting back the Light of the Sun;
cc dt n2 vvg av dt n1 pp-f dt n1;
(7) part (DIV1)
458
Page 226
3881
& yet reason will tell you from the order of Causes, the Sun must first shine on the Wall,
& yet reason will tell you from the order of Causes, the Sun must First shine on the Wall,
cc av n1 vmb vvi pn22 p-acp dt n1 pp-f n2, dt n1 vmb ord vvi p-acp dt n1,
(7) part (DIV1)
458
Page 226
3882
so neither is it in this Case.
so neither is it in this Case.
av av-dx vbz pn31 p-acp d n1.
(7) part (DIV1)
458
Page 226
3883
The Lords drawing and Mans coming are not sensibly discerned in difference of time, but in order of nature and Causality;
The lords drawing and men coming Are not sensibly discerned in difference of time, but in order of nature and Causality;
dt n2 vvg cc n2 vvg vbr xx av-j vvn p-acp n1 pp-f n1, cc-acp p-acp n1 pp-f n1 cc n1;
(7) part (DIV1)
458
Page 226
3884
Gods work is first which drawes, and mans conversion next which comes to Christ; Christ taught this Point in the comparison between the fruit and the tree;
God's work is First which draws, and men conversion next which comes to christ; christ taught this Point in the comparison between the fruit and the tree;
npg1 n1 vbz ord r-crq vvz, cc ng1 n1 ord r-crq vvz p-acp np1; np1 vvd d n1 p-acp dt n1 p-acp dt n1 cc dt n1;
(7) part (DIV1)
458
Page 226
3885
suppose the tree bad, it brings not forth fruit that it may be changed into a good tree but first the Tree is made good,
suppose the tree bad, it brings not forth fruit that it may be changed into a good tree but First the Tree is made good,
vvb dt n1 j, pn31 vvz xx av n1 cst pn31 vmb vbi vvn p-acp dt j n1 p-acp ord dt n1 vbz vvn j,
(7) part (DIV1)
458
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3886
and then yeelds good fruit, Math. 12. 33. And Austin hath a like Similitude: Non ideo currit rota ut fit rotunda sed quia est:
and then yields good fruit, Math. 12. 33. And Austin hath a like Similitude: Non ideo Currit rota ut fit rotunda sed quia est:
cc av vvz j n1, np1 crd crd np1 np1 vhz dt j n1: fw-fr fw-la n1 fw-la fw-la j fw-la fw-la fw-la fw-la:
(7) part (DIV1)
458
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3887
the wheel doth not therefore run that it may be round; but first the wheel or bowl is made round, and then they runne;
the wheel does not Therefore run that it may be round; but First the wheel or bowl is made round, and then they run;
dt n1 vdz xx av vvi cst pn31 vmb vbi j; cc-acp ord dt n1 cc n1 vbz vvn av-j, cc av pns32 vvb;
(7) part (DIV1)
458
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3888
so man doth not work or act that he may be made a new Creature, and walk in Gods way;
so man does not work or act that he may be made a new Creature, and walk in God's Way;
av n1 vdz xx vvi cc n1 cst pns31 vmb vbi vvn dt j n1, cc vvi p-acp ng1 n1;
(7) part (DIV1)
458
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3889
but first he is made Gods workmanship, drawn by Divine grace, and then acts, and brings forth fruit to God;
but First he is made God's workmanship, drawn by Divine grace, and then acts, and brings forth fruit to God;
cc-acp ord pns31 vbz vvn npg1 n1, vvn p-acp j-jn n1, cc av n2, cc vvz av n1 p-acp np1;
(7) part (DIV1)
458
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and it is the saying of Hugo, speaking of the grace of God and the will of man, Gratia operatur eam deinde per eam;
and it is the saying of Hugo, speaking of the grace of God and the will of man, Gratia operatur eam Deinde per eam;
cc pn31 vbz dt n-vvg pp-f np1, vvg pp-f dt n1 pp-f np1 cc dt n1 pp-f n1, fw-la fw-la fw-la n1 fw-la fw-la;
(7) part (DIV1)
458
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3891
First the grace of God works the will, and then it works by the will;
First the grace of God works the will, and then it works by the will;
ord dt n1 pp-f np1 vvz dt n1, cc av pn31 vvz p-acp dt n1;
(7) part (DIV1)
458
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here is the state of the point, grace makes the will and works it, and then works by it.
Here is the state of the point, grace makes the will and works it, and then works by it.
av vbz dt n1 pp-f dt n1, n1 vvz dt n1 cc vvz pn31, cc av vvz p-acp pn31.
(7) part (DIV1)
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3893
And truely methinks, that in reason and good manners, it should be said by all men, that Gods working upon man goes before mans working for, or towards God;
And truly methinks, that in reason and good manners, it should be said by all men, that God's working upon man Goes before men working for, or towards God;
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(7) part (DIV1)
459
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that as the Creator (I speak not of Relations, for they are both together in nature) is before the Creature in working, the Spiritual Creator must be before the Spiritual Creature in the working of it, as well as the Bodily:
that as the Creator (I speak not of Relations, for they Are both together in nature) is before the Creature in working, the Spiritual Creator must be before the Spiritual Creature in the working of it, as well as the Bodily:
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(7) part (DIV1)
459
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For the making of this Point good; I will lay down five Reasons. First, The Scripture asserts it;
For the making of this Point good; I will lay down five Reasons. First, The Scripture asserts it;
c-acp dt n-vvg pp-f d n1 j; pns11 vmb vvi a-acp crd n2. ord, dt n1 vvz pn31;
(7) part (DIV1)
459
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3896
I will give a new heart: I will give a new heart:
pns11 vmb vvi dt j n1:
(7) part (DIV1)
460
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3897
I will cause you to walk in my wayes, Ezek. 36. 26. I will put my fear in their hearts that they shall not depart from me, Jer. 32. 40. The Lord thy God will Circumcise thy heart to love the Lord, Deut 30. 6. So in the Text, No man can come to me except my Father draw him; I will cause you to walk in my ways, Ezekiel 36. 26. I will put my Fear in their hearts that they shall not depart from me, Jer. 32. 40. The Lord thy God will Circumcise thy heart to love the Lord, Deuteronomy 30. 6. So in the Text, No man can come to me except my Father draw him;
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(7) part (DIV1)
460
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here is the work of God; for believing, the drawing of the heart, is Gods, and then mans work followes:
Here is the work of God; for believing, the drawing of the heart, is God's, and then men work follows:
av vbz dt n1 pp-f np1; c-acp vvg, dt vvg pp-f dt n1, vbz ng1, cc av vvz n1 vvz:
(7) part (DIV1)
460
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3899
and verse 45. Every man that hath heard and learnt of the Father comes to Me. I might multiply Scriptures, but these may suffice.
and verse 45. Every man that hath herd and learned of the Father comes to Me. I might multiply Scriptures, but these may suffice.
cc n1 crd np1 n1 cst vhz vvn cc vvn pp-f dt n1 vvz p-acp np1 pns11 vmd vvi n2, cc-acp d vmb vvi.
(7) part (DIV1)
460
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3900
Secondly, Infused habits of Grace are not like acquisite and moral habits, moral habits are begotten by Acts precedaneous, and foregoing;
Secondly, Infused habits of Grace Are not like acquisite and moral habits, moral habits Are begotten by Acts precedaneous, and foregoing;
ord, vvd n2 pp-f n1 vbr xx av-j j cc j n2, j n2 vbr vvn p-acp n2 j, cc vvg;
(7) part (DIV1)
461
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3901
as he that will get an habit of writing: must write, get a habit by the Act;
as he that will get an habit of writing: must write, get a habit by the Act;
c-acp pns31 cst vmb vvi dt n1 pp-f n1: vmb vvi, vvb dt n1 p-acp dt n1;
(7) part (DIV1)
461
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3902
but infused habits are powred in before the Acts;
but infused habits Are poured in before the Acts;
cc-acp vvn n2 vbr vvn p-acp p-acp dt n2;
(7) part (DIV1)
461
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3903
because as in that which we call potentia Naturalis, the faculties of seeing, hearing, and sence, we do not by seeing and hearing learn to see and hear;
Because as in that which we call potentia Naturalis, the faculties of seeing, hearing, and sense, we do not by seeing and hearing Learn to see and hear;
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(7) part (DIV1)
461
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3904
but we perform the Act by the habit: First, there is a power to see and hear, and then we see and heare:
but we perform the Act by the habit: First, there is a power to see and hear, and then we see and hear:
cc-acp pns12 vvb dt n1 p-acp dt n1: ord, pc-acp vbz dt n1 pc-acp vvi cc vvi, cc av pns12 vvb cc vvi:
(7) part (DIV1)
461
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3905
So 'tis in these infu•ed habits that God powres into us by his Spirit; there is an habit, and then there followes an Act, a faculty of knowing God,
So it's in these infu•ed habits that God Powers into us by his Spirit; there is an habit, and then there follows an Act, a faculty of knowing God,
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(7) part (DIV1)
461
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3906
and then an Act of loving God follows; we do not acquire them by acts of our own;
and then an Act of loving God follows; we do not acquire them by acts of our own;
cc av dt n1 pp-f j-vvg np1 vvz; pns12 vdb xx vvi pno32 p-acp n2 pp-f po12 d;
(7) part (DIV1)
461
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3907
we have the facultie, the power, first given, and then we act.
we have the faculty, the power, First given, and then we act.
pns12 vhb dt n1, dt n1, ord vvn, cc av pns12 vvi.
(7) part (DIV1)
461
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3908
Thirdly, If God do but set the will of man in aequilibrio, like a paire of even scales, not determining it to conversion,
Thirdly, If God do but Set the will of man in Equilibrium, like a pair of even scales, not determining it to conversion,
ord, cs np1 vdb p-acp vvi dt n1 pp-f n1 p-acp fw-la, av-j dt n1 pp-f j n2, xx vvg pn31 p-acp n1,
(7) part (DIV1)
462
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3909
then he concurs but contingently, but concomitantly, upon condition that the will do and move it selfe;
then he concurs but contingently, but concomitantly, upon condition that the will do and move it self;
cs pns31 vvz p-acp av-j, cc-acp av-jn, p-acp n1 cst dt n1 vdb cc vvi pn31 n1;
(7) part (DIV1)
462
Page 228
3910
and this indeed would be no great matter; for by this meanes, God doth lesse in the Conversion of man, then man doth;
and this indeed would be no great matter; for by this means, God does less in the Conversion of man, then man does;
cc d av vmd vbi dx j n1; c-acp p-acp d n2, np1 vdz dc p-acp dt n1 pp-f n1, cs n1 vdz;
(7) part (DIV1)
462
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3911
for the will of man gives the act, turnes the scales, specifies the event, not the grace of God;
for the will of man gives the act, turns the scales, Specifies the event, not the grace of God;
c-acp dt n1 pp-f n1 vvz dt n1, vvz dt n2, vvz dt n1, xx dt n1 pp-f np1;
(7) part (DIV1)
462
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3912
and how disgraceful is this to the will of God, that the will of man should do it,
and how disgraceful is this to the will of God, that the will of man should do it,
cc c-crq j vbz d p-acp dt n1 pp-f np1, cst dt n1 pp-f n1 vmd vdi pn31,
(7) part (DIV1)
462
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3913
and the grace of God not:
and the grace of God not:
cc dt n1 pp-f np1 xx:
(7) part (DIV1)
462
Page 228
3914
so it would be, if God should do no more then set the will of man in equipoise, only make him able to turn himself:
so it would be, if God should do no more then Set the will of man in equipoise, only make him able to turn himself:
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(7) part (DIV1)
462
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3915
Fourthly, (observe this) Converting grace is given with that intention by God, that the will and heart of man should be determined, that the scales should be turned and man saved;
Fourthly, (observe this) Converting grace is given with that intention by God, that the will and heart of man should be determined, that the scales should be turned and man saved;
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(7) part (DIV1)
463
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3916
or else I pray what should the meaning of that be, which is called the calling of God according to his purpose, Rom. 8. 29. as those that love God are said to be, such as are called with an intention of God to bring them to himself;
or Else I pray what should the meaning of that be, which is called the calling of God according to his purpose, Rom. 8. 29. as those that love God Are said to be, such as Are called with an intention of God to bring them to himself;
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(7) part (DIV1)
463
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3917
and oh how powerful and infrustrable is that grace which comes and is given by God with an intention to save you;
and o how powerful and infrustrable is that grace which comes and is given by God with an intention to save you;
cc uh c-crq j cc j vbz d n1 r-crq vvz cc vbz vvn p-acp np1 p-acp dt n1 pc-acp vvi pn22;
(7) part (DIV1)
463
Page 228
3918
for if that grace should not save you, you must say that God is not able to save you:
for if that grace should not save you, you must say that God is not able to save you:
c-acp cs d n1 vmd xx vvi pn22, pn22 vmb vvi cst np1 vbz xx j pc-acp vvi pn22:
(7) part (DIV1)
463
Page 228
3919
Oh! But, may some say, the hard heart of man may refuse, rebel, and resist; not the intention of God certainly, not the purpose of God doubtlesse:
Oh! But, may Some say, the hard heart of man may refuse, rebel, and resist; not the intention of God Certainly, not the purpose of God doubtless:
uh cc-acp, vmb d vvi, dt j n1 pp-f n1 vmb vvi, n1, cc vvi; xx dt n1 pp-f np1 av-j, xx dt n1 pp-f np1 av-j:
(7) part (DIV1)
463
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3920
Austin speaks very well to this purpose, illa à nullo duro corde respuitur quia durities tollitur; Austin speaks very well to this purpose, illa à nullo duro cord respuitur quia Duties tollitur;
np1 vvz av av p-acp d n1, fw-la fw-fr n1 fw-la n1 fw-la fw-la n2 fw-la;
(7) part (DIV1)
463
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3921
this grace, this converting grace is refused by no hard heart, because it's therefore given, that the hard heart of man may be taken away,
this grace, this converting grace is refused by no hard heart, Because it's Therefore given, that the hard heart of man may be taken away,
d n1, d vvg n1 vbz vvn p-acp dx j n1, c-acp pn31|vbz av vvn, cst dt j n1 pp-f n1 vmb vbi vvn av,
(7) part (DIV1)
463
Page 228
3922
and as a man may properly convey it to you by this comparison; light being given to take away darkness;
and as a man may properly convey it to you by this comparison; Light being given to take away darkness;
cc p-acp dt n1 vmb av-j vvi pn31 p-acp pn22 p-acp d n1; n1 vbg vvn pc-acp vvi av n1;
(7) part (DIV1)
463
Page 229
3923
the darkness cannot resist the light, because it's therefore made that the darkness be expelled;
the darkness cannot resist the Light, Because it's Therefore made that the darkness be expelled;
dt n1 vmbx vvi dt n1, c-acp pn31|vbz av vvn cst dt n1 vbb vvd;
(7) part (DIV1)
463
Page 229
3924
so that grace which is therefore given and intended to take away the heart of stone, (that is, the resisting heart) cannot be resisted, because the intention carries it;
so that grace which is Therefore given and intended to take away the heart of stone, (that is, the resisting heart) cannot be resisted, Because the intention carries it;
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(7) part (DIV1)
463
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3925
I will take away the heart of stone, saith God, and so, to the comfort of a man thus converted by grace be it spoken, the very stonie heart, the hard heart cannot resist.I will take away the heart of stone, Says God, and so, to the Comfort of a man thus converted by grace be it spoken, the very stony heart, the hard heart cannot resist.
pns11 vmb vvi av dt n1 pp-f n1, vvz np1, cc av, p-acp dt n1 pp-f dt n1 av vvn p-acp n1 vbi pn31 vvn, dt j j n1, dt j n1 vmbx vvi.
(7) part (DIV1)
463
Page 229
3926
Fifthly, If converting grace give not an ability or sufficiency, but an indifferency onely, and a power that a man may be saved if he will,
Fifthly, If converting grace give not an ability or sufficiency, but an indifferency only, and a power that a man may be saved if he will,
ord, cs vvg n1 vvb xx dt n1 cc n1, cc-acp dt n1 av-j, cc dt n1 cst dt n1 vmb vbi vvn cs pns31 vmb,
(7) part (DIV1)
464
Page 229
3927
but no act is determined, the elect have no more then other men, a power only;
but no act is determined, the elect have no more then other men, a power only;
cc-acp dx n1 vbz vvn, dt n-vvn vhb dx dc cs j-jn n2, dt n1 av-j;
(7) part (DIV1)
464
Page 229
3928
but they have no more reason of gratitude, because its their own will that inclines them to be saved, when others are lost;
but they have no more reason of gratitude, Because its their own will that inclines them to be saved, when Others Are lost;
cc-acp pns32 vhb dx dc n1 pp-f n1, c-acp vbz po32 d n1 cst vvz pno32 pc-acp vbi vvn, c-crq n2-jn vbr vvn;
(7) part (DIV1)
464
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3929
the Act of God therefore must be first, otherwise men might say, it's true Lord, thou gavest me a sufficiency,
the Act of God Therefore must be First, otherwise men might say, it's true Lord, thou Gavest me a sufficiency,
dt n1 pp-f np1 av vmb vbi ord, av n2 vmd vvi, pn31|vbz j n1, pns21 vvd2 pno11 dt n1,
(7) part (DIV1)
464
Page 229
3930
and a power to be converted, but the act, the determining, casting voice that turned the scale was my own;
and a power to be converted, but the act, the determining, casting voice that turned the scale was my own;
cc dt n1 pc-acp vbi vvn, cc-acp dt n1, dt vvg, vvg n1 cst vvd dt n1 vbds po11 d;
(7) part (DIV1)
464
Page 229
3931
therefore thou gavest me no more then thou gavest to Judas, and others as well as to me:
Therefore thou Gavest me no more then thou Gavest to Judas, and Others as well as to me:
av pns21 vvd2 pno11 av-dx av-dc cs pns21 vvd2 p-acp np1, cc n2-jn p-acp av c-acp p-acp pno11:
(7) part (DIV1)
464
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3932
And here, beloved in the Lord, you may see from this observation, First, Why God will have all the praise of Salvation to be to his grace.
And Here, Beloved in the Lord, you may see from this observation, First, Why God will have all the praise of Salvation to be to his grace.
cc av, vvn p-acp dt n1, pn22 vmb vvi p-acp d n1, ord, q-crq np1 vmb vhi d dt n1 pp-f n1 pc-acp vbi p-acp po31 n1.
(7) part (DIV1)
464
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3933
Secondly, why God will have all the glorying to himself;
Secondly, why God will have all the glorying to himself;
ord, c-crq np1 vmb vhi d dt vvg p-acp px31;
(7) part (DIV1)
466
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3934
for it would not be just with God to rob the will of man of glorying, if man himself deserved it.
for it would not be just with God to rob the will of man of glorying, if man himself deserved it.
p-acp pn31 vmd xx vbi j p-acp np1 pc-acp vvi dt n1 pp-f n1 pp-f vvg, cs n1 px31 vvd pn31.
(7) part (DIV1)
466
Page 229
3935
First, God will have all the praise to be to his grace, Eph. 1. 6. that we may be to the praise of the glory of his Grace:
First, God will have all the praise to be to his grace, Ephesians 1. 6. that we may be to the praise of the glory of his Grace:
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(7) part (DIV1)
467
Page 229
3936
'tis glorious grace indeed, and that we may be to the praise and glory of it,
it's glorious grace indeed, and that we may be to the praise and glory of it,
pn31|vbz j n1 av, cc cst pns12 vmb vbi p-acp dt n1 cc n1 pp-f pn31,
(7) part (DIV1)
467
Page 229
3937
therefore God shewes, and sets it forth in all the great Turnes of the Salvation of man:
Therefore God shows, and sets it forth in all the great Turns of the Salvation of man:
av np1 vvz, cc vvz pn31 av p-acp d dt j vvz pp-f dt n1 pp-f n1:
(7) part (DIV1)
467
Page 229
3938
the first step is Election, then Calling, Justification, and glorification, in all which grace is set forth, that so all may be to the praise of glorious grace.
the First step is Election, then Calling, Justification, and glorification, in all which grace is Set forth, that so all may be to the praise of glorious grace.
dt ord n1 vbz n1, av vvg, n1, cc n1, p-acp d r-crq n1 vbz vvn av, cst av d vmb vbi p-acp dt n1 pp-f j n1.
(7) part (DIV1)
467
Page 230
3939
Secondly, God will have all the glorying to himself;
Secondly, God will have all the glorying to himself;
ord, np1 vmb vhi d dt vvg p-acp px31;
(7) part (DIV1)
468
Page 230
3940
and truly this is the great mark of Gospel doctrine, that it brings the glory to God only, in 1 Cor. 1. 3•. that be that glorieth may glory in the Lord;
and truly this is the great mark of Gospel Doctrine, that it brings the glory to God only, in 1 Cor. 1. 3•. that be that Glorieth may glory in the Lord;
cc av-j d vbz dt j n1 pp-f n1 n1, cst pn31 vvz dt n1 p-acp np1 av-j, p-acp crd np1 crd n1. d vbb cst vvz vmb vvi p-acp dt n1;
(7) part (DIV1)
468
Page 230
3941
therefore he hath made Christ to be Wisdome, Righteousnesse, Sanctification, and Redemption, made Christ to be all, that he that glorieth may glory in the Lord;
Therefore he hath made christ to be Wisdom, Righteousness, Sanctification, and Redemption, made christ to be all, that he that Glorieth may glory in the Lord;
av pns31 vhz vvn np1 pc-acp vbi n1, n1, n1, cc n1, vvd np1 pc-acp vbi d, cst pns31 cst vvz vmb vvi p-acp dt n1;
(7) part (DIV1)
468
Page 230
3942
which could not be if man glory in himself, or have works of his own. Secondly, That Gods drawing, is the cause of mans coming;
which could not be if man glory in himself, or have works of his own. Secondly, That God's drawing, is the cause of men coming;
r-crq vmd xx vbi cs n1 n1 p-acp px31, cc vhb n2 pp-f po31 d. ord, cst n2 vvg, vbz dt n1 pp-f ng1 vvg;
(7) part (DIV1)
468
Page 230
3943
here is Gods mission of Christ, and here is Gods traction of man; the Father sent me, the Father drawes man; there must be both;
Here is God's mission of christ, and Here is God's traction of man; the Father sent me, the Father draws man; there must be both;
av vbz npg1 n1 pp-f np1, cc av vbz npg1 n1 pp-f n1; dt n1 vvd pno11, dt n1 vvz n1; pc-acp vmb vbi av-d;
(7) part (DIV1)
469
Page 230
3944
had God sent Christ into the world, and had not also drawn man to Christ, then had been nothing done;
had God sent christ into the world, and had not also drawn man to christ, then had been nothing done;
vhn n1 vvn np1 p-acp dt n1, cc vhd xx av vvn n1 p-acp np1, av vhd vbn pix vdn;
(7) part (DIV1)
469
Page 230
3945
it was not indeed mans faith, but Gods meer grace and mercie without the faith of man that sent Christ into the world;
it was not indeed men faith, but God's mere grace and mercy without the faith of man that sent christ into the world;
pn31 vbds xx av vvz n1, cc-acp ng1 j n1 cc n1 p-acp dt n1 pp-f n1 cst vvd np1 p-acp dt n1;
(7) part (DIV1)
469
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3946
it was not looking up that was required to the setting up of the serpent on the pole;
it was not looking up that was required to the setting up of the serpent on the pole;
pn31 vbds xx vvg a-acp d vbds vvn p-acp dt n-vvg a-acp pp-f dt n1 p-acp dt n1;
(7) part (DIV1)
469
Page 230
3947
but God required mans looking up for his being healed by it;
but God required men looking up for his being healed by it;
cc-acp np1 vvd ng1 j-vvg a-acp p-acp po31 vbg vvn p-acp pn31;
(7) part (DIV1)
469
Page 230
3948
so it was not mans Faith that was required to Christs mission, but it is required to mans Justification,
so it was not men Faith that was required to Christ mission, but it is required to men Justification,
av pn31 vbds xx ng1 n1 cst vbds vvn p-acp npg1 n1, cc-acp pn31 vbz vvn p-acp ng1 n1,
(7) part (DIV1)
469
Page 230
3949
for the reaping of the benefits of Salvation by Christ: God requires that every one of you do believe in Jesus Christ;
for the reaping of the benefits of Salvation by christ: God requires that every one of you do believe in jesus christ;
p-acp dt vvg pp-f dt n2 pp-f n1 p-acp np1: np1 vvz cst d crd pp-f pn22 vdb vvi p-acp np1 np1;
(7) part (DIV1)
469
Page 230
3950
and therefore the traction of God is required to this Faith: Christ is given and sent to man by God without this Faith;
and Therefore the traction of God is required to this Faith: christ is given and sent to man by God without this Faith;
cc av dt n1 pp-f np1 vbz vvn p-acp d n1: np1 vbz vvn cc vvn p-acp n1 p-acp np1 p-acp d n1;
(7) part (DIV1)
469
Page 230
3951
but that man may be saved by Christ, Faith is required; and we are drawn by God to believe in Christ:
but that man may be saved by christ, Faith is required; and we Are drawn by God to believe in christ:
cc-acp cst n1 vmb vbi vvn p-acp np1, n1 vbz vvn; cc pns12 vbr vvn p-acp np1 pc-acp vvi p-acp np1:
(7) part (DIV1)
469
Page 230
3952
he sends Christ to man, and thereby differences Man from Divels, to whom he is not sent:
he sends christ to man, and thereby differences Man from Devils, to whom he is not sent:
pns31 vvz np1 p-acp n1, cc av n2 n1 p-acp n2, p-acp ro-crq pns31 vbz xx vvn:
(7) part (DIV1)
469
Page 230
3953
he drawes man to Christ, and thereby differences the Elect from reprobates, one man from another;
he draws man to christ, and thereby differences the Elect from Reprobates, one man from Another;
pns31 vvz n1 p-acp np1, cc av n2 dt j-vvn p-acp n2-jn, crd n1 p-acp j-jn;
(7) part (DIV1)
469
Page 230
3954
It's not sending Christ to men, but drawing man to Christ, that tells men who shall be saved, who are elected;
It's not sending christ to men, but drawing man to christ, that tells men who shall be saved, who Are elected;
pn31|vbz xx vvg np1 p-acp n2, cc-acp vvg n1 p-acp np1, cst vvz n2 r-crq vmb vbi vvn, r-crq vbr vvn;
(7) part (DIV1)
469
Page 231
3955
as God sends Christ to man, so he drawes man to Christ;
as God sends christ to man, so he draws man to christ;
c-acp np1 vvz np1 p-acp n1, av pns31 vvz n1 p-acp np1;
(7) part (DIV1)
469
Page 231
3956
as he gives Christ to man, so he draws men to Christ, and those he gives to him, he drawes to him:
as he gives christ to man, so he draws men to christ, and those he gives to him, he draws to him:
c-acp pns31 vvz np1 p-acp n1, av pns31 vvz n2 p-acp np1, cc d pns31 vvz p-acp pno31, pns31 vvz p-acp pno31:
(7) part (DIV1)
469
Page 231
3957
For vers. 37. All that the Father gives to me shall come to me, and no man can come except the Father draw him;
For vers. 37. All that the Father gives to me shall come to me, and no man can come except the Father draw him;
c-acp zz. crd av-d d dt n1 vvz p-acp pno11 vmb vvi p-acp pno11, cc dx n1 vmb vvi p-acp dt n1 vvb pno31;
(7) part (DIV1)
469
Page 231
3958
therefore all that are given are drawn to Christ. First, Christ was not written in mans heart at first;
Therefore all that Are given Are drawn to christ. First, christ was not written in men heart At First;
av d cst vbr vvn vbr vvn p-acp np1. ord, np1 vbds xx vvn p-acp ng1 n1 p-acp ord;
(7) part (DIV1)
469
Page 231
3959
Christ was not written particularly in the heart of the first Adam, but the Law was;
christ was not written particularly in the heart of the First Adam, but the Law was;
np1 vbds xx vvn av-j p-acp dt n1 pp-f dt ord np1, p-acp dt n1 vbds;
(7) part (DIV1)
470
Page 231
3960
and therefore there are some remnants of the Law left, as fragments of the old writing that were written in the heart of man at first,
and Therefore there Are Some remnants of the Law left, as fragments of the old writing that were written in the heart of man At First,
cc av a-acp vbr d n2 pp-f dt n1 vvd, c-acp n2 pp-f dt j n1 cst vbdr vvn p-acp dt n1 pp-f n1 p-acp ord,
(7) part (DIV1)
470
Page 231
3961
but not a line of Christ in the Book of the Creatures, or in the broken Table of mans heart;
but not a line of christ in the Book of the Creatures, or in the broken Table of men heart;
cc-acp xx dt n1 pp-f np1 p-acp dt n1 pp-f dt n2, cc p-acp dt j-vvn n1 pp-f ng1 n1;
(7) part (DIV1)
470
Page 231
3962
and therefore since nothing of Christ was written in the Heart of natural man, he must be revealed or else not known,
and Therefore since nothing of christ was written in the Heart of natural man, he must be revealed or Else not known,
cc av c-acp pix pp-f np1 vbds vvn p-acp dt n1 pp-f j n1, pns31 vmb vbi vvn cc av xx vvn,
(7) part (DIV1)
470
Page 231
3963
and therefore its said: 2 Tim. 1. 9, 10. That Christ hath brought life and Immortality to light by the Gospel, being therein revealed:
and Therefore its said: 2 Tim. 1. 9, 10. That christ hath brought life and Immortality to Light by the Gospel, being therein revealed:
cc av pn31|vbz vvn: crd np1 crd crd, crd cst np1 vhz vvn n1 cc n1 pc-acp vvi p-acp dt n1, vbg av vvn:
(7) part (DIV1)
470
Page 231
3964
so that had there not been a book of Revelation, revealing Christ to you, Christ had not been known;
so that had there not been a book of Revelation, revealing christ to you, christ had not been known;
av cst vhd pc-acp xx vbn dt n1 pp-f n1, vvg np1 p-acp pn22, np1 vhd xx vbn vvn;
(7) part (DIV1)
470
Page 231
3965
if there had not been a hand of drawing to bring you to Christ, you had not come, Christ reveales God,
if there had not been a hand of drawing to bring you to christ, you had not come, christ reveals God,
cs pc-acp vhd xx vbn dt n1 pp-f vvg pc-acp vvi pn22 p-acp np1, pn22 vhd xx vvn, np1 vvz np1,
(7) part (DIV1)
470
Page 231
3966
and God reveales Christ who is a stranger to man till then. Reas. Secondly, Man by nature is opposite to Christ:
and God reveals christ who is a stranger to man till then. Reas. Secondly, Man by nature is opposite to christ:
cc np1 vvz np1 r-crq vbz dt n1 p-acp n1 c-acp av. np1 ord, n1 p-acp n1 vbz j-jn p-acp np1:
(7) part (DIV1)
470
Page 231
3967
Why? he is opposite to the righteousness of another: For every man naturally would be saved by his own;
Why? he is opposite to the righteousness of Another: For every man naturally would be saved by his own;
q-crq? pns31 vbz j-jn p-acp dt n1 pp-f n-jn: c-acp d n1 av-j vmd vbi vvn p-acp po31 d;
(7) part (DIV1)
471
Page 231
3968
he is opposite both to Justification, Sanctification, and Salvation by another:
he is opposite both to Justification, Sanctification, and Salvation by Another:
pns31 vbz j-jn av-d p-acp n1, n1, cc n1 p-acp j-jn:
(7) part (DIV1)
471
Page 231
3969
and therefore that man may be brought of his natural root and pride, whereby he despises and not submits to the righteousness of another, Rom. 10. 3. and to be be sanctified and saved by another being full of himselfe:
and Therefore that man may be brought of his natural root and pride, whereby he despises and not submits to the righteousness of Another, Rom. 10. 3. and to be be sanctified and saved by Another being full of himself:
cc av d n1 vmb vbi vvn pp-f po31 j n1 cc n1, c-crq pns31 vvz cc xx vvz p-acp dt n1 pp-f n-jn, np1 crd crd cc pc-acp vbi vbi j-vvn cc vvn p-acp j-jn vbg j pp-f px31:
(7) part (DIV1)
471
Page 231
3970
It must needs be that except this man be drawn of God he will not, he cannot come.
It must needs be that except this man be drawn of God he will not, he cannot come.
pn31 vmb av vbi d c-acp d n1 vbi vvn pp-f np1 pns31 vmb xx, pns31 vmbx vvi.
(7) part (DIV1)
471
Page 232
3971
Thirdly, God will not lose those that he hath given to Christ, nor Christ lose one that God hath given to him.
Thirdly, God will not loose those that he hath given to christ, nor christ loose one that God hath given to him.
ord, np1 vmb xx vvi d cst pns31 vhz vvn p-acp np1, ccx np1 vvi pi cst np1 vhz vvn p-acp pno31.
(7) part (DIV1)
472
Page 232
3972
Of all that thou hast given to me I have lost none, save the Child of perdition: Of all that thou hast given to me I have lost none, save the Child of perdition:
pp-f d cst pns21 vh2 vvn p-acp pno11 pns11 vhb vvn pix, p-acp dt n1 pp-f n1:
(7) part (DIV1)
472
Page 232
3973
that God might shew his love to Jesus Christ, he will draw those that he hath given unto him:
that God might show his love to jesus christ, he will draw those that he hath given unto him:
cst np1 vmd vvi po31 n1 p-acp np1 np1, pns31 vmb vvi d cst pns31 vhz vvn p-acp pno31:
(7) part (DIV1)
472
Page 232
3974
the Elect of God are as deep in Sin as others are, by their own natural condition,
the Elect of God Are as deep in since as Others Are, by their own natural condition,
dt n1 pp-f np1 vbr a-acp j-jn p-acp n1 p-acp n2-jn vbr, p-acp po32 d j n1,
(7) part (DIV1)
472
Page 232
3975
and if they were not drawn by Gods mighty hand, they themselves could not come;
and if they were not drawn by God's mighty hand, they themselves could not come;
cc cs pns32 vbdr xx vvn p-acp npg1 j n1, pns32 px32 vmd xx vvi;
(7) part (DIV1)
472
Page 232
3976
and therefore the Lord will draw them, that his gift to Christ might be maintained and made good:
and Therefore the Lord will draw them, that his gift to christ might be maintained and made good:
cc av dt n1 vmb vvi pno32, cst po31 n1 p-acp np1 vmd vbi vvn cc vvd j:
(7) part (DIV1)
472
Page 232
3977
there was great power shewn in bringing Israel out of Egypt, which was a Type of Gods bringing His Elect out of the slavery of their natural condition wherein they lay;
there was great power shown in bringing Israel out of Egypt, which was a Type of God's bringing His Elect out of the slavery of their natural condition wherein they lay;
pc-acp vbds j n1 vvn p-acp vvg np1 av pp-f np1, r-crq vbds dt n1 pp-f n2 vvg po31 n1 av pp-f dt n1 pp-f po32 j n1 c-crq pns32 vvd;
(7) part (DIV1)
472
Page 232
3978
the Elect are given to Christ and appointed to be members of him, that Christ might not be a head without a body, a bodilesse Christ;
the Elect Are given to christ and appointed to be members of him, that christ might not be a head without a body, a bodiless christ;
dt j vbr vvn p-acp np1 cc vvd pc-acp vbi n2 pp-f pno31, cst np1 vmd xx vbi dt n1 p-acp dt n1, dt j np1;
(7) part (DIV1)
472
Page 232
3979
he will bring all his members and plant them into him, for the Election of God doth not make a man a member of Christ by his purpose, or decree;
he will bring all his members and plant them into him, for the Election of God does not make a man a member of christ by his purpose, or Decree;
pns31 vmb vvi d po31 n2 cc vvi pno32 p-acp pno31, p-acp dt n1 pp-f np1 vdz xx vvi dt n1 dt n1 pp-f np1 p-acp po31 n1, cc n1;
(7) part (DIV1)
472
Page 232
3980
as the Clay appointed to be a Vessel of Honor, hath no more form or fashion by the election,
as the Clay appointed to be a Vessel of Honour, hath no more from or fashion by the election,
c-acp dt n1 vvd pc-acp vbi dt n1 pp-f n1, vhz dx dc n1 cc n1 p-acp dt n1,
(7) part (DIV1)
472
Page 232
3981
until it come to working, than that which is not so appointed: So Gods Electing you to be Members of Christ Jesus is by purpose;
until it come to working, than that which is not so appointed: So God's Electing you to be Members of christ jesus is by purpose;
c-acp pn31 vvb p-acp vvg, cs d r-crq vbz xx av vvn: av n2 vvg pn22 pc-acp vbi n2 pp-f np1 np1 vbz p-acp n1;
(7) part (DIV1)
472
Page 232
3982
but Gods fashioning, and forming, and drawing you into the shape and likenesse of members, that makes you so,
but God's fashioning, and forming, and drawing you into the shape and likeness of members, that makes you so,
cc-acp n2 vvg, cc vvg, cc vvg pn22 p-acp dt n1 cc n1 pp-f n2, cst vvz pn22 av,
(7) part (DIV1)
472
Page 232
3983
and till this work be, you are at as great a difference, and lie in as lost a ••ndition in your selves as others do ▪
and till this work be, you Are At as great a difference, and lie in as lost a ••ndition in your selves as Others do ▪
cc p-acp d n1 vbi, pn22 vbr p-acp c-acp j dt n1, cc vvi p-acp a-acp vvd dt n1 p-acp po22 n2 c-acp n2-jn vdb ▪
(7) part (DIV1)
472
Page 232
3984
Fourthly, The following of Christ at that time of the world was so ill a bargain in the sight of flesh and blood, in respect of the Crosse that attended him,
Fourthly, The following of christ At that time of the world was so ill a bargain in the sighed of Flesh and blood, in respect of the Cross that attended him,
ord, dt vvg pp-f np1 p-acp d n1 pp-f dt n1 vbds av j-jn dt n1 p-acp dt n1 pp-f n1 cc n1, p-acp n1 pp-f dt n1 cst vvd pno31,
(7) part (DIV1)
473
Page 232
3985
and in all times, not only those, but these, so crosse and thwart is the receiving of Christ to the natural heart of man, that it is a work of great Power to bring men to believe;
and in all times, not only those, but these, so cross and thwart is the receiving of christ to the natural heart of man, that it is a work of great Power to bring men to believe;
cc p-acp d n2, xx av-j d, cc-acp d, av j cc n1 vbz dt n-vvg pp-f np1 p-acp dt j n1 pp-f n1, cst pn31 vbz dt n1 pp-f j n1 pc-acp vvi n2 pc-acp vvi;
(7) part (DIV1)
473
Page 233
3986
for there are three things so opposite and obstructive to mans coming, that if he were not drawn by the power of God, he would not come.
for there Are three things so opposite and obstructive to men coming, that if he were not drawn by the power of God, he would not come.
c-acp pc-acp vbr crd n2 av j-jn cc j p-acp ng1 vvg, cst cs pns31 vbdr xx vvn p-acp dt n1 pp-f np1, pns31 vmd xx vvi.
(7) part (DIV1)
473
Page 233
3987
First, Mans Reason, which looks for satisfaction, till it be repelled, 2 Cor. 10.
First, men Reason, which looks for satisfaction, till it be repelled, 2 Cor. 10.
ord, ng1 n1, r-crq vvz p-acp n1, c-acp pn31 vbb vvn, crd np1 crd
(7) part (DIV1)
474
Page 233
3988
Secondly, Mans Righteousnesse, which man beares up and holds as fast as he can, for it is his gaine.
Secondly, men Righteousness, which man bears up and holds as fast as he can, for it is his gain.
ord, n2 n1, r-crq n1 vvz a-acp cc vvz a-acp av-j c-acp pns31 vmb, c-acp pn31 vbz po31 n1.
(7) part (DIV1)
475
Page 233
3989
Thirdly, The lusts of man that are opposite to the Reign of Christ, for he came to destroy the works of the Divel:
Thirdly, The Lustiest of man that Are opposite to the Reign of christ, for he Come to destroy the works of the devil:
ord, dt n2 pp-f n1 cst vbr j-jn p-acp dt vvi pp-f np1, c-acp pns31 vvd pc-acp vvi dt n2 pp-f dt n1:
(7) part (DIV1)
476
Page 233
3990
all which make it plain that it requires drawing to bring men to the close profession of him.
all which make it plain that it requires drawing to bring men to the close profession of him.
d r-crq vvb pn31 j cst pn31 vvz vvg pc-acp vvi n2 p-acp dt j n1 pp-f pno31.
(7) part (DIV1)
476
Page 233
3991
Thirdly, That Gods drawing is nothing opposite to mans Free coming:
Thirdly, That God's drawing is nothing opposite to men Free coming:
ord, cst n2 vvg vbz pix j-jn p-acp ng1 j n-vvg:
(7) part (DIV1)
477
Page 233
3992
Nor mans Free coming, any thing contrary to Gods drawing, but both of them do very well stand together:
Nor men Free coming, any thing contrary to God's drawing, but both of them do very well stand together:
ccx vvz j n-vvg, d n1 j-jn p-acp n2 vvg, cc-acp d pp-f pno32 vdi av av vvi av:
(7) part (DIV1)
477
Page 233
3993
for one may say, if man do come to Christ freely, as he is never more willing then when God is pleased to work upon his heart;
for one may say, if man do come to christ freely, as he is never more willing then when God is pleased to work upon his heart;
c-acp crd vmb vvi, cs n1 vdb vvi p-acp np1 av-j, c-acp pns31 vbz av-x av-dc j cs c-crq np1 vbz vvn pc-acp vvi p-acp po31 n1;
(7) part (DIV1)
477
Page 233
3994
how is he drawn? If he be drawn, how doth he come? We speak not of a Violent and Compulsorie drawing:
how is he drawn? If he be drawn, how does he come? We speak not of a Violent and Compulsory drawing:
q-crq vbz pns31 vvn? cs pns31 vbb vvn, q-crq vdz pns31 vvi? pns12 vvb xx pp-f dt j cc j vvg:
(7) part (DIV1)
477
Page 233
3995
Ita credimus potentem, ut negamus volentem, saith Prosper. We believe the Power of God fashioning and forming the heart,Ita Credimus potentem, ut negamus volentem, Says Prosper. We believe the Power of God fashioning and forming the heart,
fw-la fw-la fw-la, fw-la fw-la fw-la, vvz vvi. pns12 vvb dt n1 pp-f np1 vvg cc vvg dt n1,
(7) part (DIV1)
477
Page 233
3996
and bringing it unto faith, but we deny the work of God to be violent and compulsorie:
and bringing it unto faith, but we deny the work of God to be violent and compulsory:
cc vvg pn31 p-acp n1, cc-acp pns12 vvb dt n1 pp-f np1 pc-acp vbi j cc j:
(7) part (DIV1)
477
Page 233
3997
when the Apostle saith, the love of Christ constrains us, there is a Constraint of love, 2 Cor. 5. 14. and therefore dream not of such a drawing, which is whether you will or no• for there is a powerful constraint by love it selfe:
when the Apostle Says, the love of christ constrains us, there is a Constraint of love, 2 Cor. 5. 14. and Therefore dream not of such a drawing, which is whither you will or no• for there is a powerful constraint by love it self:
c-crq dt n1 vvz, dt n1 pp-f np1 vvz pno12, a-acp vbz dt n1 pp-f n1, crd np1 crd crd cc av vvb xx pp-f d dt vvg, r-crq vbz c-crq pn22 vmb cc n1 c-acp pc-acp vbz dt j n1 p-acp n1 pn31 n1:
(7) part (DIV1)
477
Page 233
3998
we do so believe the love of God to be potent, as that we do deny it to be Violent;
we do so believe the love of God to be potent, as that we do deny it to be Violent;
pns12 vdb av vvi dt n1 pp-f np1 pc-acp vbi j, c-acp cst pns12 vdb vvi pn31 pc-acp vbi j;
(7) part (DIV1)
477
Page 233
3999
this mans free coming to Christ is nothing contrary to Gods powerful drawing:
this men free coming to christ is nothing contrary to God's powerful drawing:
d ng1 j n-vvg p-acp np1 vbz pix j-jn p-acp npg1 j vvg:
(7) part (DIV1)
477
Page 233
4000
Its said, I will draw them with the cords of man, with bonds of love, Hosea 11. 4. which is not a promise of Ravishment and Compulsion,
Its said, I will draw them with the cords of man, with bonds of love, Hosea 11. 4. which is not a promise of Ravishment and Compulsion,
pn31|vbz vvn, pns11 vmb vvi pno32 p-acp dt n2 pp-f n1, p-acp n2 pp-f n1, np1 crd crd r-crq vbz xx dt n1 pp-f n1 cc n1,
(7) part (DIV1)
477
Page 233
4001
but of a gracious and sweet drawing of the people to him:
but of a gracious and sweet drawing of the people to him:
cc-acp pp-f dt j cc j vvg pp-f dt n1 p-acp pno31:
(7) part (DIV1)
477
Page 234
4002
and doth not the Church pray for this drawing, Cant. 1. 4. draw me and we will run after thee:
and does not the Church pray for this drawing, Cant 1. 4. draw me and we will run After thee:
cc vdz xx dt n1 vvb p-acp d vvg, np1 crd crd vvb pno11 cc pns12 vmb vvi p-acp pno21:
(7) part (DIV1)
477
Page 234
4003
and do you think that the Church prayes for violence to be used:
and do you think that the Church prays for violence to be used:
cc vdb pn22 vvi cst dt n1 vvz p-acp n1 pc-acp vbi vvn:
(7) part (DIV1)
477
Page 234
4004
No! the Church prayes for such a drawing of God as may be followed by the voluntary running of men;
No! the Church prays for such a drawing of God as may be followed by the voluntary running of men;
uh-dx dt n1 vvz p-acp d dt vvg pp-f np1 c-acp vmb vbi vvn p-acp dt j-jn n1 pp-f n2;
(7) part (DIV1)
477
Page 234
4005
is there any man that knows how strong and sweet this drawing of God is,
is there any man that knows how strong and sweet this drawing of God is,
vbz pc-acp d n1 cst vvz c-crq j cc j d vvg pp-f np1 vbz,
(7) part (DIV1)
477
Page 234
4006
but doth and can pray for it with as great affection, as he that sticks fast in the mire will cry for some to help him out;
but does and can pray for it with as great affection, as he that sticks fast in the mire will cry for Some to help him out;
cc-acp vdz cc vmb vvi p-acp pn31 p-acp c-acp j n1, c-acp pns31 cst vvz av-j p-acp dt n1 vmb vvi p-acp d pc-acp vvi pno31 av;
(7) part (DIV1)
477
Page 234
4007
because if it be a violence, it is pleasing to him to be so drawn,
Because if it be a violence, it is pleasing to him to be so drawn,
c-acp cs pn31 vbb dt n1, pn31 vbz vvg p-acp pno31 pc-acp vbi av vvn,
(7) part (DIV1)
477
Page 234
4008
and therefore the old word in this point was fortiter & suaviter: God drawes men unto Christ, strongly and sweetly:
and Therefore the old word in this point was fortiter & Suaviter: God draws men unto christ, strongly and sweetly:
cc av dt j n1 p-acp d n1 vbds fw-la cc n1: np1 vvz n2 p-acp np1, av-j cc av-j:
(7) part (DIV1)
477
Page 234
4009
'tis powerful, and therefore strong, and yet it is not violent but sweet too:
it's powerful, and Therefore strong, and yet it is not violent but sweet too:
pn31|vbz j, cc av j, cc av pn31 vbz xx j p-acp j av:
(7) part (DIV1)
477
Page 234
4010
and is this drawing any thing contrary to mans freedome? doth not God know how to work upon the heart of man? determining and carrying it out so as shall not prejudice the freedome and inclination of it? Cannot the maker of the heart work upon the heart, he that turnes the heart as the rivers of water are turned in the channel? It was the saying of Austin long agoe, De ipsis hominum voluntatibus facit quod vult:
and is this drawing any thing contrary to men freedom? does not God know how to work upon the heart of man? determining and carrying it out so as shall not prejudice the freedom and inclination of it? Cannot the maker of the heart work upon the heart, he that turns the heart as the Rivers of water Are turned in the channel? It was the saying of Austin long ago, De Ipse hominum voluntatibus facit quod vult:
cc vbz d vvg d n1 j-jn p-acp ng1 n1? vdz xx np1 vvi c-crq pc-acp vvi p-acp dt n1 pp-f n1? vvg cc vvg pn31 av av c-acp vmb xx vvi dt n1 cc n1 pp-f pn31? vmbx dt n1 pp-f dt n1 vvb p-acp dt n1, pns31 cst vvz dt n1 p-acp dt n2 pp-f n1 vbr vvn p-acp dt n1? pn31 vbds dt n-vvg pp-f np1 av-j av, fw-fr n1 fw-la fw-mi fw-la fw-la fw-la:
(7) part (DIV1)
477
Page 234
4011
God works upon the will of man what he will:
God works upon the will of man what he will:
np1 vvz p-acp dt n1 pp-f n1 r-crq pns31 vmb:
(7) part (DIV1)
477
Page 234
4012
doth not the Workman that makes the watch know all the springs, and can set the watch going? and doth not God that made the heart know how to move and determine it to himself? did not God make the day without the Sun at first? and cannot he move nature by his omnipotency without ordinary course? Its true;
does not the Workman that makes the watch know all the springs, and can Set the watch going? and does not God that made the heart know how to move and determine it to himself? did not God make the day without the Sun At First? and cannot he move nature by his omnipotency without ordinary course? Its true;
vdz xx dt n1 cst vvz dt n1 vvb d dt n2, cc vmb vvi dt n1 vvg? cc vdz xx np1 cst vvd dt n1 vvb c-crq pc-acp vvi cc vvi pn31 pc-acp px31? vdd xx np1 vvi dt n1 p-acp dt n1 p-acp ord? cc vmbx pns31 vvi n1 p-acp po31 n1 p-acp j n1? po31 j;
(7) part (DIV1)
477
Page 234
4013
I know men acute, men of the Schools, do hold it hard, if not impossible, to reconcile Gods working with mans freedome,
I know men acute, men of the Schools, do hold it hard, if not impossible, to reconcile God's working with men freedom,
pns11 vvb n2 j, n2 pp-f dt n2, vdb vvi pn31 av-j, cs xx j, pc-acp vvi n2 vvg p-acp ng1 n1,
(7) part (DIV1)
477
Page 234
4014
and think it not feasible, but rather that the one crosses and thwarts the other;
and think it not feasible, but rather that the one Crosses and thwarts the other;
cc vvb pn31 xx j, cc-acp av-c cst dt crd n2 cc vvz dt j-jn;
(7) part (DIV1)
477
Page 234
4015
but I say there is a harmony and sweet agreement, between Gods drawing and mans coming,
but I say there is a harmony and sweet agreement, between God's drawing and men coming,
cc-acp pns11 vvb a-acp vbz dt n1 cc j n1, p-acp n2 vvg cc n2 vvg,
(7) part (DIV1)
477
Page 234
4016
when he will convert and bring in the Soul to close with Jesus Christ, as there is between a weight or plummet of a Clock;
when he will convert and bring in the Soul to close with jesus christ, as there is between a weight or plummet of a Clock;
c-crq pns31 vmb vvi cc vvi p-acp dt n1 pc-acp vvi p-acp np1 np1, c-acp pc-acp vbz p-acp dt n1 cc n1 pp-f dt n1;
(7) part (DIV1)
477
Page 235
4017
that accelerates the motion, and a natural propension towards the Center, which both joy•, and inter•••r no•:
that accelerates the motion, and a natural propension towards the Centre, which both joy•, and inter•••r no•:
cst vvz dt n1, cc dt j n1 p-acp dt n1, r-crq d n1, cc j n1:
(7) part (DIV1)
477
Page 235
4018
so tis here, the will of man moves freely, and God by his drawing doth give to it a greater weight that accelerates the motion of the will;
so this Here, the will of man moves freely, and God by his drawing does give to it a greater weight that accelerates the motion of the will;
av pn31|vbz av, dt n1 pp-f n1 vvz av-j, cc np1 p-acp po31 vvg vdz vvi p-acp pn31 dt jc n1 cst vvz dt n1 pp-f dt n1;
(7) part (DIV1)
477
Page 235
4019
and by how much the more the Lord drawes, by so much the freer is the will made;
and by how much the more the Lord draws, by so much the freer is the will made;
cc p-acp c-crq av-d dt av-dc dt n1 vvz, p-acp av av-d dt jc vbz dt n1 vvd;
(7) part (DIV1)
477
Page 235
4020
Oh! that men would consider this, and if they do not understand this, let them believe that God doth,
Oh! that men would Consider this, and if they do not understand this, let them believe that God does,
uh cst n2 vmd vvi d, cc cs pns32 vdb xx vvi d, vvb pno32 vvi cst np1 vdz,
(7) part (DIV1)
477
Page 235
4021
the I pray what may be the meaning of that place, Phil. 2. 12. Work out your Salvation: here is mans working for Gods works in you to Will and to Do;
the I pray what may be the meaning of that place, Philip 2. 12. Work out your Salvation: Here is men working for God's works in you to Will and to Do;
cs pns11 vvb q-crq vmb vbi dt n1 pp-f d n1, np1 crd crd vvb av po22 n1: av vbz n2 vvg p-acp npg1 n2 p-acp pn22 p-acp n1 cc pc-acp vdb;
(7) part (DIV1)
477
Page 235
4022
a Text that plainly shewes, that the work of God, and the work of man may very well stand together:
a Text that plainly shows, that the work of God, and the work of man may very well stand together:
dt n1 cst av-j vvz, cst dt n1 pp-f np1, cc dt n1 pp-f n1 vmb av av vvi av:
(7) part (DIV1)
477
Page 235
4023
and the truth is, there are four things that I think according to the principles of learning (of Scripture I am sure) that may make Gods drawing man to Christ,
and the truth is, there Are four things that I think according to the principles of learning (of Scripture I am sure) that may make God's drawing man to christ,
cc dt n1 vbz, pc-acp vbr crd n2 cst pns11 vvb vvg p-acp dt n2 pp-f n1 (pp-f n1 pns11 vbm j) cst vmb vvi npg1 vvg n1 p-acp np1,
(7) part (DIV1)
477
Page 235
4024
and mans free coming very reconcilable, so as the more man is drawn the freer he shall be, he shall come, as the Text, Nay:
and men free coming very reconcilable, so as the more man is drawn the freer he shall be, he shall come, as the Text, Nay:
cc ng1 j n-vvg av j, av c-acp dt av-dc n1 vbz vvn dt jc pns31 vmb vbi, pns31 vmb vvi, c-acp dt n1, uh-x:
(7) part (DIV1)
477
Page 235
4025
he shall runne, Cant. 1. 4. as the more weight, the freelier moves the plummet downwards.
he shall run, Cant 1. 4. as the more weight, the freelier moves the plummet downwards.
pns31 vmb vvi, np1 crd crd p-acp dt av-dc n1, dt av-jc vvz dt n1 av.
(7) part (DIV1)
477
Page 235
4026
First, I hold it to be a great truth that was espied by learned Naturalists, Philosophers, that that which is a mans chief good,
First, I hold it to be a great truth that was espied by learned Naturalists, Philosophers, that that which is a men chief good,
ord, pns11 vvb pn31 pc-acp vbi dt j n1 cst vbds vvn p-acp j n2, n2, cst d r-crq vbz dt ng1 j-jn j,
(7) part (DIV1)
478
Page 235
4027
and so apprehended to be, is pursued with infinite desire, and the will is necessarily carried towards it;
and so apprehended to be, is pursued with infinite desire, and the will is necessarily carried towards it;
cc av vvn pc-acp vbi, vbz vvn p-acp j n1, cc dt n1 vbz av-j vvn p-acp pn31;
(7) part (DIV1)
478
Page 235
4028
there is no shiness, no indifferency of a man to this, for Appetit us summi boni 〈 … 〉 the desire of my Chief good is an infinite desire:
there is no shyness, no indifferency of a man to this, for Appetit us summi boni 〈 … 〉 the desire of my Chief good is an infinite desire:
pc-acp vbz dx n1, dx n1 pp-f dt n1 p-acp d, c-acp fw-fr pno12 fw-la fw-la 〈 … 〉 dt n1 pp-f po11 j-jn j vbz dt j n1:
(7) part (DIV1)
478
Page 235
4029
Why? because the highest good must needs have the highest appetite, there being nothing that may put measure or limitation to that desire,
Why? Because the highest good must needs have the highest appetite, there being nothing that may put measure or limitation to that desire,
q-crq? c-acp dt js j vmb av vhi dt js n1, a-acp vbg pix cst vmb vvi n1 cc n1 p-acp d n1,
(7) part (DIV1)
478
Page 235
4030
and therefore in the desire thereof ▪ the heart is necessarily carried, and not indifferently, contingently, remisly.
and Therefore in the desire thereof ▪ the heart is necessarily carried, and not indifferently, contingently, remissly.
cc av p-acp dt n1 av ▪ dt n1 vbz av-j vvn, cc xx av-j, av-j, j.
(7) part (DIV1)
478
Page 235
4031
Secondly, The chiefest good of man consists in this, the having and enjoying of God: fo• this is the highest and most satisfactory good, that fills the appetite:
Secondly, The chiefest good of man consists in this, the having and enjoying of God: fo• this is the highest and most satisfactory good, that fills the appetite:
ord, dt js-jn j pp-f n1 vvz p-acp d, dt vhg cc n-vvg pp-f np1: n1 d vbz dt js cc av-ds j j, cst vvz dt n1:
(7) part (DIV1)
479
Page 236
4032
whereby the heart of man can be taken up and that fully; and there is but one medium to the attainment of this chiefest good:
whereby the heart of man can be taken up and that Fully; and there is but one medium to the attainment of this chiefest good:
c-crq dt n1 pp-f n1 vmb vbi vvn a-acp cc cst av-j; cc pc-acp vbz cc-acp crd fw-la p-acp dt n1 pp-f d js-jn j:
(7) part (DIV1)
479
Page 236
4033
there is but one line leads unto it; and being so, the chief good and the line are equally desired;
there is but one line leads unto it; and being so, the chief good and the line Are equally desired;
pc-acp vbz cc-acp crd n1 vvz p-acp pn31; cc vbg av, dt j-jn j cc dt n1 vbr av-jn vvn;
(7) part (DIV1)
479
Page 236
4034
the meanes is knowing of Christ, coming unto or coming in by Christ:
the means is knowing of christ, coming unto or coming in by christ:
dt n2 vbz vvg pp-f np1, vvg p-acp cc vvg p-acp p-acp np1:
(7) part (DIV1)
479
Page 236
4035
so that when the chief good is but one, and the meanes but one to it, there can be no dissent of mans heart to either of these when they are known and apprehended;
so that when the chief good is but one, and the means but one to it, there can be no dissent of men heart to either of these when they Are known and apprehended;
av cst c-crq dt j-jn j vbz cc-acp pi, cc dt n2 p-acp crd p-acp pn31, pc-acp vmb vbi dx n1 pp-f ng1 n1 p-acp d pp-f d c-crq pns32 vbr vvn cc vvn;
(7) part (DIV1)
479
Page 236
4036
and that this is the chief good and the onely meanes to it you are taught, in one text of Scripture (as I conceive) John 17. 3. This is life eternal, that they know thee,
and that this is the chief good and the only means to it you Are taught, in one text of Scripture (as I conceive) John 17. 3. This is life Eternal, that they know thee,
cc cst d vbz dt j-jn j cc dt j n2 p-acp pn31 pn22 vbr vvn, p-acp crd n1 pp-f n1 (c-acp pns11 vvb) np1 crd crd d vbz n1 j, cst pns32 vvb pno21,
(7) part (DIV1)
479
Page 236
4037
and him whom thou hast sent, Jesu• Christ: and him whom thou hast sent, Jesu• christ:
cc pno31 ro-crq pns21 vh2 vvn, np1 np1:
(7) part (DIV1)
479
Page 236
4038
if the knowing of God & life eternal be the 〈 ◊ 〉 bonum, and knowing Christ the only means that leads to that end,
if the knowing of God & life Eternal be the 〈 ◊ 〉 bonum, and knowing christ the only means that leads to that end,
cs dt vvg pp-f np1 cc n1 j vbb dt 〈 sy 〉 fw-la, cc vvg np1 dt j n2 cst vvz p-acp d n1,
(7) part (DIV1)
479
Page 236
4039
then without all question the will of man once apprehending this to be so, is carried without indifferency necessarily in the pursuit of both.
then without all question the will of man once apprehending this to be so, is carried without indifferency necessarily in the pursuit of both.
av p-acp d n1 dt n1 pp-f n1 a-acp vvg d pc-acp vbi av, vbz vvn p-acp n1 av-j p-acp dt n1 pp-f d.
(7) part (DIV1)
479
Page 236
4040
Thirdly, Now when enlightens, convinces, and convictively teaches the mind to know and see this chiefest good, this God:
Thirdly, Now when enlightens, convinces, and convictively Teaches the mind to know and see this chiefest good, this God:
ord, av q-crq vvz, vvz, cc av-j vvz dt n1 pc-acp vvi cc vvi d js-jn j, d np1:
(7) part (DIV1)
480
Page 236
4041
and to know the only mean to this happinesse, the having of Christ Jesus, then is the heart forcibly and freely drawn, and cannot be other;
and to know the only mean to this happiness, the having of christ jesus, then is the heart forcibly and freely drawn, and cannot be other;
cc pc-acp vvi dt j j p-acp d n1, dt vhg pp-f np1 np1, av vbz dt n1 av-j cc av-j vvn, cc vmbx vbi j-jn;
(7) part (DIV1)
480
Page 236
4042
it cannot but pursue and follow after:
it cannot but pursue and follow After:
pn31 vmbx cc-acp vvi cc vvi a-acp:
(7) part (DIV1)
480
Page 236
4043
for the light of Gods teaching carries it, and the bias of the will naturally followes the dictate of that light of God;
for the Light of God's teaching carries it, and the bias of the will naturally follows the dictate of that Light of God;
c-acp dt n1 pp-f npg1 n-vvg vvz pn31, cc dt n1 pp-f dt n1 av-j vvz dt vvb pp-f d n1 pp-f np1;
(7) part (DIV1)
480
Page 236
4044
and so you have both in one, Gods drawing and mans coming;
and so you have both in one, God's drawing and men coming;
cc av pn22 vhb d p-acp pi, n2 vvg cc n2 vvg;
(7) part (DIV1)
480
Page 236
4045
and the greater the drawing is, the more light the mind hath, the freer is the coming with greater propension:
and the greater the drawing is, the more Light the mind hath, the freer is the coming with greater propension:
cc dt jc cs vvg vbz, dt av-dc av-j dt n1 vhz, dt jc vbz dt n-vvg p-acp jc n1:
(7) part (DIV1)
480
Page 236
4046
and it is this teaching of God by which our Saviour explaines this word drawing, in the next verse 45. Its written in the Prophets, they shall be all taught of God;
and it is this teaching of God by which our Saviour explains this word drawing, in the next verse 45. Its written in the prophets, they shall be all taught of God;
cc pn31 vbz d n-vvg pp-f np1 p-acp r-crq po12 n1 vvz d n1 vvg, p-acp dt ord n1 crd pn31|vbz vvn p-acp dt n2, pns32 vmb vbi av-d vvn pp-f np1;
(7) part (DIV1)
480
Page 236
4047
every man that hath heard and learned of the Father comes to me: So that hence I prove, that the will naturally followes this voice of God;every man that hath herd and learned of the Father comes to me: So that hence I prove, that the will naturally follows this voice of God;
zz n1 cst vhz vvn cc vvn pp-f dt n1 vvz p-acp pno11: av cst av pns11 vvb, cst dt n1 av-j vvz d n1 pp-f np1;
(7) part (DIV1)
480
Page 237
4048
and if this be Gods drawing, Gods teaching, what contradiction can there be between these two; Gods drawing, and Mans coming;
and if this be God's drawing, God's teaching, what contradiction can there be between these two; God's drawing, and men coming;
cc cs d vbb n2 vvg, n2 vvg, r-crq n1 vmb a-acp vbi p-acp d crd; n2 vvg, cc n2 vvg;
(7) part (DIV1)
480
Page 237
4049
every one that is thus taught is a Comer, a Believer in, and a Closer with the Lord Jesus,
every one that is thus taught is a Comer, a Believer in, and a Closer with the Lord jesus,
d pi cst vbz av vvn vbz dt n1, dt n1 p-acp, cc dt av-jc p-acp dt n1 np1,
(7) part (DIV1)
480
Page 237
4050
and doth as freely come as a man in the dark doth follow a Lanthorn or light set up.
and does as freely come as a man in the dark does follow a Lantern or Light Set up.
cc vdz c-acp av-j vvn p-acp dt n1 p-acp dt j vdz vvi dt n1 cc n1 vvn a-acp.
(7) part (DIV1)
480
Page 237
4051
Fourthly, The great satisfaction which the heart of man finds in Christ Jesus thus taught and revealed to it in the light of the Spirit doth fully bind up and suspend the resistance or actual opposition of the heart at that time:
Fourthly, The great satisfaction which the heart of man finds in christ jesus thus taught and revealed to it in the Light of the Spirit does Fully bind up and suspend the resistance or actual opposition of the heart At that time:
ord, dt j n1 r-crq dt n1 pp-f n1 vvz p-acp np1 np1 av vvd cc vvn p-acp pn31 p-acp dt n1 pp-f dt n1 vdz av-j vvi a-acp cc vvi dt n1 cc j n1 pp-f dt n1 p-acp d n1:
(7) part (DIV1)
481
Page 237
4052
I confesse, while corruption is in the heart of man, there will be potentially some backwardness, sluggishnesse and indisposition to walk with God:
I confess, while corruption is in the heart of man, there will be potentially Some backwardness, sluggishness and indisposition to walk with God:
pns11 vvb, cs n1 vbz p-acp dt n1 pp-f n1, pc-acp vmb vbi av-j d n1, n1 cc n1 pc-acp vvi p-acp np1:
(7) part (DIV1)
481
Page 237
4053
as alwaies in the bottom of a vessel there will some dreggs remain: but this the heart puts not out at the time of this satisfaction felt;
as always in the bottom of a vessel there will Some dregs remain: but this the heart puts not out At the time of this satisfaction felt;
c-acp av p-acp dt n1 pp-f dt n1 a-acp vmb d n2 vvi: cc-acp d dt n1 vvz xx av p-acp dt n1 pp-f d n1 vvd;
(7) part (DIV1)
481
Page 237
4054
though at other times and in other matters, it may like a bitter root vent out some gall that remaines;
though At other times and in other matters, it may like a bitter root vent out Some Gall that remains;
cs p-acp j-jn n2 cc p-acp j-jn n2, pn31 vmb av-j dt j n1 vvi av d n1 cst vvz;
(7) part (DIV1)
481
Page 237
4055
yet when the Lord is working thus warmly and convictively upon the heart to turne it, at that time this resistance is bound up and lies close, and doth not break out:
yet when the Lord is working thus warmly and convictively upon the heart to turn it, At that time this resistance is bound up and lies close, and does not break out:
av c-crq dt n1 vbz vvg av av-j cc av-j p-acp dt n1 pc-acp vvi pn31, p-acp d n1 d n1 vbz vvn a-acp cc vvz av-j, cc vdz xx vvi av:
(7) part (DIV1)
481
Page 237
4056
but lies as if the hands were tied, the resistance tamed, and the opposition taken off:
but lies as if the hands were tied, the resistance tamed, and the opposition taken off:
cc-acp vvz c-acp cs dt n2 vbdr vvn, dt n1 vvn, cc dt n1 vvn a-acp:
(7) part (DIV1)
481
Page 237
4057
as the exhalations drawn up by heavenly bodies do during the influence mount upwards on high;
as the exhalations drawn up by heavenly bodies do during the influence mount upward on high;
c-acp dt n2 vvn a-acp p-acp j n2 vdb p-acp dt n1 vvb av-j p-acp j;
(7) part (DIV1)
481
Page 237
4058
and yet there is a power in the matter at some other time to move downwards again,
and yet there is a power in the matter At Some other time to move downwards again,
cc av pc-acp vbz dt n1 p-acp dt n1 p-acp d j-jn n1 pc-acp vvi av av,
(7) part (DIV1)
481
Page 237
4059
but that power is suspended for that time; or as the fresh water-stream will runne amain being carried back with the tide:
but that power is suspended for that time; or as the fresh water-stream will run amain being carried back with the tide:
cc-acp cst n1 vbz vvn p-acp d n1; cc c-acp dt j n1 vmb vvi av vbg vvn av p-acp dt n1:
(7) part (DIV1)
481
Page 237
4060
And yet when 'tis going back there is a propensness in it to run down the stream;
And yet when it's going back there is a propenseness in it to run down the stream;
cc av c-crq pn31|vbz vvg av pc-acp vbz dt n1 p-acp pn31 pc-acp vvi a-acp dt n1;
(7) part (DIV1)
481
Page 237
4061
which to me seems lively to set out this point to you: while the heart of man that is rebellious and reluctant hath this conviction on it,
which to me seems lively to Set out this point to you: while the heart of man that is rebellious and reluctant hath this conviction on it,
r-crq p-acp pno11 vvz av-j pc-acp vvi av d n1 p-acp pn22: cs dt n1 pp-f n1 cst vbz j cc j vhz d n1 p-acp pn31,
(7) part (DIV1)
481
Page 237
4062
and is taught to know God himself to be the chief good, and Christ the only means leading thereunto:
and is taught to know God himself to be the chief good, and christ the only means leading thereunto:
cc vbz vvn pc-acp vvi np1 px31 pc-acp vbi dt j-jn j, cc np1 dt j n2 vvg av:
(7) part (DIV1)
481
Page 238
4063
For this time this resistance is bound up, and opposition is not made, though there be a power of resisting remaining, that will sometimes put out it self, though not now. That's the third Observation.
For this time this resistance is bound up, and opposition is not made, though there be a power of resisting remaining, that will sometime put out it self, though not now. That's the third Observation.
c-acp d n1 d n1 vbz vvn a-acp, cc n1 vbz xx vvn, cs pc-acp vbi dt n1 pp-f j-vvg j-vvg, cst vmb av vvi av pn31 n1, cs xx av. d|vbz dt ord n1.
(7) part (DIV1)
481
Page 238
4064
The fourth Observation is from these words, Except my Father that hath sent me draw him.
The fourth Observation is from these words, Except my Father that hath sent me draw him.
dt ord n1 vbz p-acp d n2, c-acp po11 n1 cst vhz vvn pno11 vvi pno31.
(7) part (DIV1)
482
Page 238
4065
Wherein there are three things to be taken up. First, That it is the Father of Christ that draws all the saved unto Christ:
Wherein there Are three things to be taken up. First, That it is the Father of christ that draws all the saved unto christ:
c-crq pc-acp vbr crd n2 pc-acp vbi vvn a-acp. ord, cst pn31 vbz dt n1 pp-f np1 cst vvz d dt vvn p-acp np1:
(7) part (DIV1)
482
Page 238
4066
He draws all the appointed Members that are fore-given to his Son by him: The Father hath given them;
He draws all the appointed Members that Are fore-given to his Son by him: The Father hath given them;
pns31 vvz d dt j-vvn n2 cst vbr j p-acp po31 n1 p-acp pno31: dt n1 vhz vvn pno32;
(7) part (DIV1)
483
Page 238
4067
and the Father that hath given them, draws them. Every one that is the Fathers gift to Christ, is the Fathers workmanship drawn to, and created in Christ Jesus:
and the Father that hath given them, draws them. Every one that is the Father's gift to christ, is the Father's workmanship drawn to, and created in christ jesus:
cc dt n1 cst vhz vvn pno32, vvz pno32. d crd cst vbz dt ng1 n1 p-acp np1, vbz dt ng1 n1 vvn p-acp, cc vvn p-acp np1 np1:
(7) part (DIV1)
483
Page 238
4068
For the gift of God which is by Election, is made good by the drawing of God, which is by his calling, or his operation according thereunto;
For the gift of God which is by Election, is made good by the drawing of God, which is by his calling, or his operation according thereunto;
c-acp dt n1 pp-f np1 r-crq vbz p-acp n1, vbz vvn j p-acp dt vvg pp-f np1, r-crq vbz p-acp po31 n-vvg, cc po31 n1 vvg av;
(7) part (DIV1)
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now because they are the gift of God by election, therefore they shall surely come to him by the Fathers traction;
now Because they Are the gift of God by election, Therefore they shall surely come to him by the Father's traction;
av c-acp pns32 vbr dt n1 pp-f np1 p-acp n1, av pns32 vmb av-j vvi p-acp pno31 p-acp dt ng1 n1;
(7) part (DIV1)
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4070
All that the Father gives to me shall come to me, ver. 37. Why? because my Father will draw them; All that the Father gives to me shall come to me, ver. 37. Why? Because my Father will draw them;
d d dt n1 vvz p-acp pno11 vmb vvi p-acp pno11, fw-la. crd q-crq? c-acp po11 n1 vmb vvi pno32;
(7) part (DIV1)
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4071
and if my Father will draw, they shall come:
and if my Father will draw, they shall come:
cc cs po11 n1 vmb vvi, pns32 vmb vvi:
(7) part (DIV1)
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4072
And therefore God in Joh. 15. 1, 2. is compared to a husbandman that sets in the graff, Christ is the stock or body of the tree that bears and feeds it,
And Therefore God in John 15. 1, 2. is compared to a husbandman that sets in the graft, christ is the stock or body of the tree that bears and feeds it,
cc av np1 p-acp np1 crd crd, crd vbz vvn p-acp dt n1 cst vvz p-acp dt n1, np1 vbz dt n1 cc n1 pp-f dt n1 cst vvz cc vvz pn31,
(7) part (DIV1)
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4073
and the Believer is the graff that is set in by the husbandman: Here is a distinct operation;
and the Believer is the graft that is Set in by the husbandman: Here is a distinct operation;
cc dt n1 vbz dt n1 cst vbz vvn p-acp p-acp dt n1: av vbz dt j n1;
(7) part (DIV1)
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4074
God sets, Christ sustains and maintains it, and he that is called and converted is the graff planted into this Tree, and saved by Christ Jesus.
God sets, christ sustains and maintains it, and he that is called and converted is the graft planted into this Tree, and saved by christ jesus.
np1 vvz, np1 vvz cc vvz pn31, cc pns31 cst vbz vvn cc vvn vbz dt n1 vvn p-acp d n1, cc vvd p-acp np1 np1.
(7) part (DIV1)
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4075
But doth not Christ say in Joh. 12. 32. that he draws? I, if I be lifted up from the earth, will draw all men to me.But does not christ say in John 12. 32. that he draws? I, if I be lifted up from the earth, will draw all men to me.
p-acp vdz xx np1 vvi p-acp np1 crd crd cst pns31 vvz? pns11, cs pns11 vbb vvn a-acp p-acp dt n1, vmb vvi d n2 p-acp pno11.
(7) part (DIV1)
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4076
How is it then said, Except my Father draw him?How is it then said, Except my Father draw him?
q-crq vbz pn31 av vvd, c-acp po11 n1 vvi pno31?
(7) part (DIV1)
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4077
Though I shall not exclude and shut out Christ himself, and the Spirit of God, from their agency in this work, in bringing men to Christ,
Though I shall not exclude and shut out christ himself, and the Spirit of God, from their agency in this work, in bringing men to christ,
cs pns11 vmb xx vvi cc vvi av np1 px31, cc dt n1 pp-f np1, p-acp po32 n1 p-acp d n1, p-acp vvg n2 p-acp np1,
(7) part (DIV1)
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4078
yet we may thus distinguish upon this objection, That Christ being crucified and lifted up, draws all men to him objectively,
yet we may thus distinguish upon this objection, That christ being Crucified and lifted up, draws all men to him objectively,
av pns12 vmb av vvi p-acp d n1, cst np1 vbg vvn cc vvd a-acp, vvz d n2 p-acp pno31 av-j,
(7) part (DIV1)
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4079
as a healing Serpent set on the pole, to be looked upon by the eye of Faith:
as a healing Serpent Set on the pole, to be looked upon by the eye of Faith:
c-acp dt j-vvg n1 vvn p-acp dt n1, pc-acp vbi vvn p-acp p-acp dt n1 pp-f n1:
(7) part (DIV1)
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4080
But God the Father draws to Christ effectively and powerfully, working that power and life in them whereby they may come, begetting a new nature,
But God the Father draws to christ effectively and powerfully, working that power and life in them whereby they may come, begetting a new nature,
cc-acp np1 dt n1 vvz p-acp np1 av-j cc av-j, vvg d n1 cc n1 p-acp pno32 c-crq pns32 vmb vvi, vvg dt j n1,
(7) part (DIV1)
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4081
and giving a heart propending unto Christ, and closing with him.
and giving a heart propending unto christ, and closing with him.
cc vvg dt n1 vvg p-acp np1, cc vvg p-acp pno31.
(7) part (DIV1)
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4082
And therefore if God should send Christ, and leave man to himself, (as most think they can believe and be converted by themselves) this great inconveniency thereof would follow, that the Election of God would be defeated and made frustrate;
And Therefore if God should send christ, and leave man to himself, (as most think they can believe and be converted by themselves) this great inconveniency thereof would follow, that the Election of God would be defeated and made frustrate;
cc av cs np1 vmd vvi np1, cc vvb n1 p-acp px31, (c-acp ds vvi pns32 vmb vvi cc vbi vvn p-acp px32) d j n1 av vmd vvi, cst dt n1 pp-f np1 vmd vbi vvn cc vvd vvi;
(7) part (DIV1)
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4083
but those he gives, he makes to come to him to whom they are given, and so becomes both Christs Father and theirs.
but those he gives, he makes to come to him to whom they Are given, and so becomes both Christ Father and theirs.
cc-acp d pns31 vvz, pns31 vvz pc-acp vvi p-acp pno31 p-acp ro-crq pns32 vbr vvn, cc av vvz d npg1 n1 cc png32.
(7) part (DIV1)
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4084
The second Branch of this fourth Observation is this, By those words, Except my Father draw, there is no mean••g to shut out Christ or the Spirit from this drawing work;
The second Branch of this fourth Observation is this, By those words, Except my Father draw, there is no mean••g to shut out christ or the Spirit from this drawing work;
dt ord n1 pp-f d ord n1 vbz d, p-acp d n2, c-acp po11 n1 vvi, a-acp vbz dx vvg pc-acp vvi av np1 cc dt n1 p-acp d vvg n1;
(7) part (DIV1)
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4085
for the work of the Trinity in converting man is undivided. for the work of the Trinity in converting man is undivided.
p-acp dt n1 pp-f dt np1 p-acp vvg n1 vbz j.
(7) part (DIV1)
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4086
But shall I tell you, by the relative name of Father is (as often in other places) meant,
But shall I tell you, by the relative name of Father is (as often in other places) meant,
cc-acp vmb pns11 vvi pn22, p-acp dt j n1 pp-f n1 vbz (c-acp av p-acp j-jn n2) vvd,
(7) part (DIV1)
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4087
except man be drawn by a Divine hand, an omnipotent power and operation of God;
except man be drawn by a Divine hand, an omnipotent power and operation of God;
c-acp n1 vbb vvn p-acp dt j-jn n1, dt j n1 cc n1 pp-f np1;
(7) part (DIV1)
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4088
for that's the thing that Christ intends, that no man can come and be a believer in him,
for that's the thing that christ intends, that no man can come and be a believer in him,
p-acp d|vbz dt n1 cst np1 vvz, cst dx n1 vmb vvi cc vbb dt n1 p-acp pno31,
(7) part (DIV1)
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4089
except it be by a Divine power and operation wrought in him, above man himself;
except it be by a Divine power and operation wrought in him, above man himself;
c-acp pn31 vbb p-acp dt j-jn n1 cc n1 vvn p-acp pno31, p-acp n1 px31;
(7) part (DIV1)
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4090
so that it is not any way intended to divide the Three Persons, or separate any of them from this work,
so that it is not any Way intended to divide the Three Persons, or separate any of them from this work,
av cst pn31 vbz xx d n1 vvd pc-acp vvi dt crd n2, cc vvi d pp-f pno32 p-acp d n1,
(7) part (DIV1)
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4091
but to divide the work of God from man;
but to divide the work of God from man;
cc-acp pc-acp vvi dt n1 pp-f np1 p-acp n1;
(7) part (DIV1)
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4092
and this is the reason that some men do affirm omnipotentiss•mam potestatem, a most almighty power to go forth from God that works the conversion of man,
and this is the reason that Some men do affirm omnipotentiss•mam potestatem, a most almighty power to go forth from God that works the conversion of man,
cc d vbz dt n1 cst d n2 vdb vvi fw-la fw-la, dt av-ds j-jn n1 pc-acp vvi av p-acp np1 cst vvz dt n1 pp-f n1,
(7) part (DIV1)
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4093
because it's said, Except my Father draw him;
Because it's said, Except my Father draw him;
c-acp pn31|vbz vvn, c-acp po11 n1 vvi pno31;
(7) part (DIV1)
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4094
and truly I know not why that expression should be quarrelled at, if we do but consider the impotency of man to believe in Christ and be converted;
and truly I know not why that expression should be quarreled At, if we do but Consider the impotency of man to believe in christ and be converted;
cc av-j pns11 vvb xx c-crq cst n1 vmd vbi vvn p-acp, cs pns12 vdb p-acp vvi dt n1 pp-f n1 pc-acp vvi p-acp np1 cc vbi vvn;
(7) part (DIV1)
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4095
if we consider next that it's called a Creation, ( created in Christ Jesus, ) and a resurrection from the dead;
if we Consider next that it's called a Creation, (created in christ jesus,) and a resurrection from the dead;
cs pns12 vvb ord cst pn31|vbz vvn dt n1, (vvn p-acp np1 np1,) cc dt n1 p-acp dt j;
(7) part (DIV1)
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4096
and if also we consider what the Apostle saith of it, Ephes. 1. 18. where there is weight of words, the exceeding greatness of Gods power, according to that which God put forth in raising Christ from the dead;
and if also we Consider what the Apostle Says of it, Ephesians 1. 18. where there is weight of words, the exceeding greatness of God's power, according to that which God put forth in raising christ from the dead;
cc cs av pns12 vvb r-crq dt n1 vvz pp-f pn31, np1 crd crd n1 pc-acp vbz n1 pp-f n2, dt j-vvg n1 pp-f npg1 n1, vvg p-acp d r-crq np1 vvd av p-acp vvg np1 p-acp dt j;
(7) part (DIV1)
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4097
we need not be ashamed to say, that God puts forth an almighty power in making man believe,
we need not be ashamed to say, that God puts forth an almighty power in making man believe,
pns12 vvb xx vbi j pc-acp vvi, cst np1 vvz av dt j-jn n1 p-acp vvg n1 vvi,
(7) part (DIV1)
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4098
nor to look upon it as an uncouth expression.
nor to look upon it as an uncouth expression.
ccx pc-acp vvi p-acp pn31 p-acp dt j-u n1.
(7) part (DIV1)
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4099
Thirdly, I observe from this Point, How impotent and unable man is to that which is his greatest concernment.
Thirdly, I observe from this Point, How impotent and unable man is to that which is his greatest concernment.
ord, pns11 vvb p-acp d n1, c-crq j cc j-u n1 vbz pc-acp d r-crq vbz po31 js n1.
(7) part (DIV1)
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4100
I know we are weak in other things; but to be weak in that which is the main concernment of salvation is sad:
I know we Are weak in other things; but to be weak in that which is the main concernment of salvation is sad:
pns11 vvb pns12 vbr j p-acp j-jn n2; cc-acp pc-acp vbi j p-acp d r-crq vbz dt j n1 pp-f n1 vbz j:
(7) part (DIV1)
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4101
This I would have you to observe, that in that wherein your life lies, and the way to life, in that very thing you are weak as water,
This I would have you to observe, that in that wherein your life lies, and the Way to life, in that very thing you Are weak as water,
d pns11 vmd vhi pn22 pc-acp vvi, cst p-acp d c-crq po22 n1 vvz, cc dt n1 p-acp n1, p-acp cst j n1 pn22 vbr j c-acp n1,
(7) part (DIV1)
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4102
and no more able to believe than to keep the Law;
and no more able to believe than to keep the Law;
cc dx av-dc j pc-acp vvi cs pc-acp vvi dt n1;
(7) part (DIV1)
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4103
and yet you will say by rote, I think many times that it is impossible to keep the Law of God,
and yet you will say by rote, I think many times that it is impossible to keep the Law of God,
cc av pn22 vmb vvi p-acp n1, pns11 vvb d n2 cst pn31 vbz j pc-acp vvi dt n1 pp-f np1,
(7) part (DIV1)
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4104
but will not grant but that you can believe;
but will not grant but that you can believe;
cc-acp vmb xx vvi cc-acp cst pn22 vmb vvi;
(7) part (DIV1)
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4105
and yet let it be observed here, that God hereby signifies, that you are as impotent to this, that is the great concernment of man, as to any thing else: And,
and yet let it be observed Here, that God hereby signifies, that you Are as impotent to this, that is the great concernment of man, as to any thing Else: And,
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(7) part (DIV1)
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4106
There might be a fourth thing observable, God that thus imploys his power, doth it in his drawing man to Christ.
There might be a fourth thing observable, God that thus employs his power, does it in his drawing man to christ.
a-acp vmd vbi dt ord n1 j, np1 cst av vvz po31 n1, vdz pn31 p-acp po31 vvg n1 p-acp np1.
(7) part (DIV1)
488
Page 240
4107
See the method whereby God will save you;
See the method whereby God will save you;
vvb dt n1 c-crq np1 vmb vvi pn22;
(7) part (DIV1)
488
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4108
he will not go to bring you to the Father himself, the Father to the Father immediately,
he will not go to bring you to the Father himself, the Father to the Father immediately,
pns31 vmb xx vvi pc-acp vvi pn22 p-acp dt n1 px31, dt n1 p-acp dt n1 av-j,
(7) part (DIV1)
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Page 240
4109
as to an absolute Judge, as Luther saith, What have I to do with an absolute God? he will damn me,
as to an absolute Judge, as Luther Says, What have I to do with an absolute God? he will damn me,
c-acp p-acp dt j n1, c-acp np1 vvz, q-crq vhb pns11 pc-acp vdi p-acp dt j np1? pns31 vmb vvi pno11,
(7) part (DIV1)
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4110
and not abate me a farthing of the righteousness of the Law, which I cannot keep. and not abate me a farthing of the righteousness of the Law, which I cannot keep.
cc xx vvi pno11 dt n1 pp-f dt n1 pp-f dt n1, r-crq pns11 vmbx vvi.
(7) part (DIV1)
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4111
It's true, he could have made man able to keep his Law, and have made man perfect;
It's true, he could have made man able to keep his Law, and have made man perfect;
pn31|vbz j, pns31 vmd vhi vvn n1 j pc-acp vvi po31 n1, cc vhb vvn n1 j;
(7) part (DIV1)
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4112
but God will keep his own way, and save man in and by his Son: Why, may some say, this is about;
but God will keep his own Way, and save man in and by his Son: Why, may Some say, this is about;
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(7) part (DIV1)
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4113
why doth he bring men to Christ? Surely God is so strict in keeping the way that he hath set for saving man,
why does he bring men to christ? Surely God is so strict in keeping the Way that he hath Set for Saving man,
q-crq vdz pns31 vvi n2 p-acp np1? np1 np1 vbz av j p-acp vvg dt n1 cst pns31 vhz vvn p-acp vvg n1,
(7) part (DIV1)
488
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4114
because that is his Covenant, and therefore brings to his Son Christ, that he may save them;
Because that is his Covenant, and Therefore brings to his Son christ, that he may save them;
c-acp d vbz po31 n1, cc av vvz p-acp po31 n1 np1, cst pns31 vmb vvi pno32;
(7) part (DIV1)
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Page 241
4115
and as the husbandman will graft you into him. And let this that is Gods way be your way;
and as the husbandman will grafted you into him. And let this that is God's Way be your Way;
cc c-acp dt n1 vmb vvi pn22 p-acp pno31. cc vvb d cst vbz npg1 n1 vbi po22 n1;
(7) part (DIV1)
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4116
if you could find another, do not look after it.
if you could find Another, do not look After it.
cs pn22 vmd vvi j-jn, vdb xx vvi p-acp pn31.
(7) part (DIV1)
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Page 241
4117
By this you shall know the power of God, whether it be in you, by this which is the work of it:
By this you shall know the power of God, whither it be in you, by this which is the work of it:
p-acp d pn22 vmb vvi dt n1 pp-f np1, cs pn31 vbb p-acp pn22, p-acp d r-crq vbz dt n1 pp-f pn31:
(7) part (DIV1)
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4118
It sets you not to other ways, but draws to Christ. The Use of this fourth Observation may be three-fold.
It sets you not to other ways, but draws to christ. The Use of this fourth Observation may be threefold.
pn31 vvz pn22 xx p-acp j-jn n2, cc-acp vvz p-acp np1. dt n1 pp-f d ord n1 vmb vbi j.
(7) part (DIV1)
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Page 241
4119
First, Learn hence, That a regenerate man is twice Gods Creature: I may safely call him so;
First, Learn hence, That a regenerate man is twice God's Creature: I may safely call him so;
ord, vvb av, cst dt j-vvn n1 vbz av ng1 n1: pns11 vmb av-j vvi pno31 av;
(7) part (DIV1)
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4120
once as he is a man, in his natural estate, made up of Soul and Body;
once as he is a man, in his natural estate, made up of Soul and Body;
c-acp c-acp pns31 vbz dt n1, p-acp po31 j n1, vvd a-acp pp-f n1 cc n1;
(7) part (DIV1)
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4121
next as a regenerate man, created in Christ;
next as a regenerate man, created in christ;
ord p-acp dt j-vvn n1, vvn p-acp np1;
(7) part (DIV1)
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4122
and if men consider it well, that a believer is called a new man, a new Creature,
and if men Consider it well, that a believer is called a new man, a new Creature,
cc cs n2 vvb pn31 av, cst dt n1 vbz vvn dt j n1, dt j n1,
(7) part (DIV1)
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4123
why should there be lesse power, why should we think it lesse work to make a new man,
why should there be less power, why should we think it less work to make a new man,
q-crq vmd pc-acp vbi dc n1, q-crq vmd pns12 vvi pn31 av-dc vvi pc-acp vvi dt j n1,
(7) part (DIV1)
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4124
then to make a man to be? Lay your heads to consider this point,
then to make a man to be? Lay your Heads to Consider this point,
cs pc-acp vvi dt n1 pc-acp vbi? n1 po22 n2 pc-acp vvi d n1,
(7) part (DIV1)
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4125
and you will find it very difficult why it should be more the hand of God in this,
and you will find it very difficult why it should be more the hand of God in this,
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(7) part (DIV1)
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Page 241
4126
then to make man to be:
then to make man to be:
cs pc-acp vvi n1 pc-acp vbi:
(7) part (DIV1)
490
Page 241
4127
man hath a natural life, what is that to the purpose? for natural life is but a death in comparison;
man hath a natural life, what is that to the purpose? for natural life is but a death in comparison;
n1 vhz dt j n1, r-crq vbz d p-acp dt n1? p-acp j n1 vbz p-acp dt n1 p-acp n1;
(7) part (DIV1)
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4128
and therefore its said, them that are dead in Trespasses and Sins hath he quickned:
and Therefore its said, them that Are dead in Trespasses and Sins hath he quickened:
cc av pn31|vbz vvn, pno32 cst vbr j p-acp n2 cc n2 vhz pns31 vvn:
(7) part (DIV1)
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4129
and whereas there was in the matter of our first creation no propension to become a man, more then any thing else, so there was no opposition;
and whereas there was in the matter of our First creation no propension to become a man, more then any thing Else, so there was no opposition;
cc cs pc-acp vbds p-acp dt n1 pp-f po12 ord n1 dx n1 pc-acp vvi dt n1, av-dc cs d n1 av, av a-acp vbds dx n1;
(7) part (DIV1)
490
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4130
but now to this new creature, there is not only in us no propension, but there is more, there is an antipathy and opposition,
but now to this new creature, there is not only in us no propension, but there is more, there is an antipathy and opposition,
cc-acp av p-acp d j n1, pc-acp vbz xx av-j p-acp pno12 dx n1, cc-acp pc-acp vbz av-dc, pc-acp vbz dt n1 cc n1,
(7) part (DIV1)
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Page 241
4131
so as God hath somewhat to take away, as well as somewhat to give: I will take away the heart of stone:
so as God hath somewhat to take away, as well as somewhat to give: I will take away the heart of stone:
av c-acp np1 vhz av pc-acp vvi av, c-acp av c-acp av pc-acp vvi: pns11 vmb vvi av dt n1 pp-f n1:
(7) part (DIV1)
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4132
so that it is a harder matter to make a man a second time, then at first.
so that it is a harder matter to make a man a second time, then At First.
av cst pn31 vbz dt jc n1 pc-acp vvi dt n1 dt ord n1, av p-acp ord.
(7) part (DIV1)
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4133
Secondly, If it be Gods working and drawing whereby a man is wrought to faith, learn, that as God in working of Miracles did use men as in healing diseases and raising the Dead, Paul and Peter, &c. So, God in calling and begetting you to himself and his Son by the Gospel (as Paul saith, I have begotten you by the Gospel) useth the Agency of men even in working Faith and Conversion:
Secondly, If it be God's working and drawing whereby a man is wrought to faith, Learn, that as God in working of Miracles did use men as in healing diseases and raising the Dead, Paul and Peter, etc. So, God in calling and begetting you to himself and his Son by the Gospel (as Paul Says, I have begotten you by the Gospel) uses the Agency of men even in working Faith and Conversion:
ord, cs pn31 vbb n2 vvg cc vvg c-crq dt n1 vbz vvn p-acp n1, vvb, cst c-acp np1 p-acp vvg pp-f n2 vdd vvi n2 a-acp p-acp j-vvg n2 cc vvg dt j, np1 cc np1, av av, np1 p-acp vvg cc vvg pn22 p-acp px31 cc po31 n1 p-acp dt n1 (c-acp np1 vvz, pns11 vhb vvn pn22 p-acp dt n1) vvz dt n1 pp-f n2 av p-acp vvg n1 cc n1:
(7) part (DIV1)
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4134
this I thought good to put in, because its clear, and that no man might stumble to look for a kind of Enthusiastical Conversion, that God should work Faith,
this I Thought good to put in, Because its clear, and that no man might Stumble to look for a kind of Enthusiastical Conversion, that God should work Faith,
d pns11 vvd j pc-acp vvi p-acp, c-acp po31 j, cc cst dx n1 vmd vvi pc-acp vvi p-acp dt n1 pp-f j n1, cst np1 vmd vvi n1,
(7) part (DIV1)
491
Page 242
4135
and Repentance, without the use of any means: God uses instruments to awaken you, and excite you, be you excited.
and Repentance, without the use of any means: God uses Instruments to awaken you, and excite you, be you excited.
cc n1, p-acp dt n1 pp-f d n2: np1 vvz n2 pc-acp vvi pn22, cc vvi pn22, vbb pn22 vvd.
(7) part (DIV1)
491
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4136
Behold I stand at the door and knock, and God doth not ordinarily convert those whom before he hath not excited, convinced,Behold I stand At the door and knock, and God does not ordinarily convert those whom before he hath not excited, convinced,
vvb pns11 vvb p-acp dt n1 cc n1, cc np1 vdz xx av-j vvi d r-crq p-acp pns31 vhz xx vvd, vvd,
(7) part (DIV1)
491
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4137
and awakened, there are instruments used;
and awakened, there Are Instruments used;
cc vvn, pc-acp vbr n2 vvn;
(7) part (DIV1)
491
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4138
though the power be Gods, So, as a man that hath a Sore expects not healing from the Cloth that holds on the Plaister,
though the power be God's, So, as a man that hath a Soar expects not healing from the Cloth that holds on the Plaster,
cs dt n1 vbb n2, av, c-acp dt n1 cst vhz dt av-j vvz xx vvg p-acp dt n1 cst vvz p-acp dt vvb,
(7) part (DIV1)
491
Page 242
4139
but from the Plaister it self:
but from the Plaster it self:
cc-acp p-acp dt vvb pn31 n1:
(7) part (DIV1)
491
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4140
I make this comparison, to signifie that we are but the Cloth that keeps on the Plaister, we do but apply and hold it on.
I make this comparison, to signify that we Are but the Cloth that keeps on the Plaster, we do but apply and hold it on.
pns11 vvb d n1, pc-acp vvi cst pns12 vbr p-acp dt n1 cst vvz p-acp dt vvb, pns12 vdb p-acp vvi cc vvi pn31 a-acp.
(7) part (DIV1)
491
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4141
Thirdly, If this be Gods way to bring those that he saves to Christ, let it be your way in seeking Salvation to come in to Christ,
Thirdly, If this be God's Way to bring those that he saves to christ, let it be your Way in seeking Salvation to come in to christ,
ord, cs d vbb npg1 n1 pc-acp vvi d cst pns31 vvz p-acp np1, vvb pn31 vbi po22 n1 p-acp vvg n1 pc-acp vvi p-acp p-acp np1,
(7) part (DIV1)
492
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4142
for this is the only way which God hath established, and wherein man succeeds.
for this is the only Way which God hath established, and wherein man succeeds.
p-acp d vbz dt j n1 r-crq np1 vhz vvn, cc c-crq n1 vvz.
(7) part (DIV1)
492
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4143
Fifthly, That both by the direct word no man can, and by the Power of God which goes to the making man come, it appears that man is Impotent and Unable of himself thereunto,
Fifthly, That both by the Direct word no man can, and by the Power of God which Goes to the making man come, it appears that man is Impotent and Unable of himself thereunto,
ord, cst d p-acp dt j n1 dx n1 vmb, cc p-acp dt n1 pp-f np1 r-crq vvz p-acp dt vvg n1 vvn, pn31 vvz d n1 vbz j cc j-u pp-f px31 av,
(7) part (DIV1)
493
Page 242
4144
and there is more goes to the converting of a man, then is in man himself;
and there is more Goes to the converting of a man, then is in man himself;
cc pc-acp vbz av-dc vvz p-acp dt n-vvg pp-f dt n1, av vbz p-acp n1 px31;
(7) part (DIV1)
493
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4145
which I confesse is a point that I pitcht upon before, but it follows properly now I am gleaning from the words of the Text what can be further gathered, from which observation these three things follow.
which I confess is a point that I pitched upon before, but it follows properly now I am gleaning from the words of the Text what can be further gathered, from which observation these three things follow.
r-crq pns11 vvb vbz dt n1 cst pns11 vvd p-acp a-acp, cc-acp pn31 vvz av-j av pns11 vbm vvg p-acp dt n2 pp-f dt n1 r-crq vmb vbi av-jc vvn, p-acp r-crq n1 d crd n2 vvi.
(7) part (DIV1)
493
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4146
First, That man is naturally at a distance from Christ, being not in him already by his first birth:
First, That man is naturally At a distance from christ, being not in him already by his First birth:
ord, cst n1 vbz av-j p-acp dt n1 p-acp np1, vbg xx p-acp pno31 av p-acp po31 ord n1:
(7) part (DIV1)
494
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4147
but is to come unto him.
but is to come unto him.
cc-acp vbz pc-acp vvi p-acp pno31.
(7) part (DIV1)
494
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4148
Secondly, This coming of man to Christ Jesus is a motion or passage from state to state,
Secondly, This coming of man to christ jesus is a motion or passage from state to state,
ord, d vvg pp-f n1 p-acp np1 np1 vbz dt n1 cc n1 p-acp n1 p-acp n1,
(7) part (DIV1)
495
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4149
so that indeed no man doth come to Christ, but he doth change his estate and condition, Joh. 5. 24. he that believeth is pass'd from death to life:
so that indeed no man does come to christ, but he does change his estate and condition, John 5. 24. he that Believeth is passed from death to life:
av cst av dx n1 vdz vvi p-acp np1, cc-acp pns31 vdz vvi po31 n1 cc n1, np1 crd crd pns31 cst vvz vbz vvn p-acp n1 p-acp n1:
(7) part (DIV1)
495
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4150
Oh! that God would make you look out for this transition, that you may be sure you stand not still in the first estate wherein you were.
Oh! that God would make you look out for this transition, that you may be sure you stand not still in the First estate wherein you were.
uh cst np1 vmd vvi pn22 vvb av p-acp d n1, cst pn22 vmb vbi j pn22 vvb xx av p-acp dt ord n1 c-crq pn22 vbdr.
(7) part (DIV1)
495
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4151
Thirdly and lastly, It follows that man is impotent to his greatest concernment;
Thirdly and lastly, It follows that man is impotent to his greatest concernment;
ord cc ord, pn31 vvz d n1 vbz j p-acp po31 js n1;
(7) part (DIV1)
496
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4152
not only for keeping the Law, for whole and perfect obedience to God (which yet may humble man) but also to that on which hangs the great hinge of Eternal life, his coming to Christ, that so you may be confounded in your selves and quite ashamed.
not only for keeping the Law, for Whole and perfect Obedience to God (which yet may humble man) but also to that on which hangs the great hinge of Eternal life, his coming to christ, that so you may be confounded in your selves and quite ashamed.
xx av-j p-acp vvg dt n1, p-acp j-jn cc j n1 p-acp np1 (r-crq av vmb j n1) cc-acp av p-acp cst p-acp r-crq vvz dt j n1 pp-f j n1, po31 n-vvg p-acp np1, cst av pn22 vmb vbi vvn p-acp po22 n2 cc av j.
(7) part (DIV1)
496
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4153
Now by reason of an Objection that may be raised, I shall start out of my way by a degression:
Now by reason of an Objection that may be raised, I shall start out of my Way by a degression:
av p-acp n1 pp-f dt n1 cst vmb vbi vvn, pns11 vmb vvi av pp-f po11 n1 p-acp dt n1:
(7) part (DIV1)
497
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4154
may some say, if God will use instruments in working Faith or Conversion, as the word and Gospel-ministry,
may Some say, if God will use Instruments in working Faith or Conversion, as the word and Gospel ministry,
vmb d vvi, cs np1 vmb vvi n2 p-acp j-vvg n1 cc n1, c-acp dt n1 cc n1,
(7) part (DIV1)
497
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4155
as a Lanthorn that holds out the light, it seems to us that they do something;
as a Lantern that holds out the Light, it seems to us that they do something;
c-acp dt n1 cst vvz av dt n1, pn31 vvz p-acp pno12 cst pns32 vdb pi;
(7) part (DIV1)
497
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4156
therefore it followes, if God work by them, and they work under God, that therefore God is not the Sole worker,
Therefore it follows, if God work by them, and they work under God, that Therefore God is not the Sole worker,
av pn31 vvz, cs np1 vvb p-acp pno32, cc pns32 vvb p-acp np1, cst av np1 vbz xx dt j n1,
(7) part (DIV1)
497
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4157
but these Instruments as working with God, so the Scripture uses the Word. God doth work by the word and instruments ordinarily:
but these Instruments as working with God, so the Scripture uses the Word. God does work by the word and Instruments ordinarily:
cc-acp d n2 c-acp vvg p-acp np1, av dt n1 vvz dt n1. np1 vdz vvi p-acp dt n1 cc n2 av-j:
(7) part (DIV1)
497
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4158
but do not deceive your selves, we do not use to say, the Ax did build this house;
but do not deceive your selves, we do not use to say, the Ax did built this house;
cc-acp vdb xx vvi po22 n2, pns12 vdb xx vvi pc-acp vvi, dt n1 vdd vvi d n1;
(7) part (DIV1)
498
Page 243
4159
But the Carpenter that wields and manages it;
But the Carpenter that wields and manages it;
cc-acp dt n1 cst vvz cc vvz pn31;
(7) part (DIV1)
498
Page 243
4160
no• the pen made the deed or drew the conveyance, but the Secretary that used it:
no• the pen made the deed or drew the conveyance, but the Secretary that used it:
n1 dt n1 vvd dt n1 cc vvd dt n1, cc-acp dt n1 cst vvd pn31:
(7) part (DIV1)
498
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4161
this is proper in all speech: we do not give away the work of the principal agent unto the instrument:
this is proper in all speech: we do not give away the work of the principal agent unto the Instrument:
d vbz j p-acp d n1: pns12 vdb xx vvi av dt n1 pp-f dt j-jn n1 p-acp dt n1:
(7) part (DIV1)
498
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4162
so neither may we say that the Minister works, but instrumentally;
so neither may we say that the Minister works, but instrumentally;
av dx vmb pns12 vvb cst dt n1 vvz, cc-acp av-j;
(7) part (DIV1)
498
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4163
properly no otherwise then the pen drew the conveyance, that we may bring all the honour and glory to God that works in us;
properly not otherwise then the pen drew the conveyance, that we may bring all the honour and glory to God that works in us;
av-j xx av av dt n1 vvd dt n1, cst pns12 vmb vvi d dt n1 cc n1 p-acp np1 cst vvz p-acp pno12;
(7) part (DIV1)
498
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4164
and therefore let no man look for a sudden enthusiastick conversion, a faith wrought in without the ordinary way and means we do not prompt you to look for, or to look unto;
and Therefore let no man look for a sudden enthusiastic conversion, a faith wrought in without the ordinary Way and means we do not prompt you to look for, or to look unto;
cc av vvb dx n1 vvb p-acp dt j j n1, dt n1 vvn p-acp p-acp dt j n1 cc n2 pns12 vdb xx vvi pn22 pc-acp vvi p-acp, cc pc-acp vvi p-acp;
(7) part (DIV1)
498
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4165
and to say all in short, God can bring forth and work faith in the heart of man by himself without instruments;
and to say all in short, God can bring forth and work faith in the heart of man by himself without Instruments;
cc pc-acp vvi d p-acp j, np1 vmb vvi av cc vvi n1 p-acp dt n1 pp-f n1 p-acp px31 p-acp n2;
(7) part (DIV1)
498
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4166
as he made the day before he made the Sun, so that you see he did not need the Sun to make the day:
as he made the day before he made the Sun, so that you see he did not need the Sun to make the day:
c-acp pns31 vvd dt n1 c-acp pns31 vvd dt n1, av cst pn22 vvb pns31 vdd xx vvi dt n1 pc-acp vvi dt n1:
(7) part (DIV1)
498
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4167
but now in the setled course of his providence he works by man:
but now in the settled course of his providence he works by man:
cc-acp av p-acp dt j-vvn n1 pp-f po31 n1 pns31 vvz p-acp n1:
(7) part (DIV1)
498
Page 244
4168
Christ could have brought the Fish to hand to the shore, but he would bring them to Peters net, that was the usual instrument to catch the Fish:
christ could have brought the Fish to hand to the shore, but he would bring them to Peter's net, that was the usual Instrument to catch the Fish:
np1 vmd vhi vvn dt n1 p-acp n1 p-acp dt n1, cc-acp pns31 vmd vvi pno32 p-acp npg1 n1, cst vbds dt j n1 pc-acp vvi dt n1:
(7) part (DIV1)
498
Page 244
4169
so God that can work to bring you to Faith in Christ, an extraordinary and easie way,
so God that can work to bring you to Faith in christ, an extraordinary and easy Way,
av np1 cst vmb vvi pc-acp vvi pn22 p-acp n1 p-acp np1, dt j cc j n1,
(7) part (DIV1)
498
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4170
yet will bring you to the Gospel net, because that's the means appointed for the catching of the Fish:
yet will bring you to the Gospel net, Because that's the means appointed for the catching of the Fish:
av vmb vvi pn22 p-acp dt n1 n1, c-acp d|vbz dt n2 vvn p-acp dt n-vvg pp-f dt n1:
(7) part (DIV1)
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4171
this hinders not, that God is the sole worker of Faith, and I make it appear by this Similitude: God appoints Marriage for the procreation of Children, and the prepagation of Mankind:
this hinders not, that God is the sole worker of Faith, and I make it appear by this Similitude: God appoints Marriage for the procreation of Children, and the prepagation of Mankind:
d vvz xx, cst np1 vbz dt j n1 pp-f n1, cc pns11 vvb pn31 vvi p-acp d n1: np1 vvz n1 p-acp dt n1 pp-f n2, cc dt n1 pp-f n1:
(7) part (DIV1)
498
Page 244
4172
and it cannot be in an ordinary way without it: but will any man say, the Soul is propogated, the reasonable Soul is traduced;
and it cannot be in an ordinary Way without it: but will any man say, the Soul is propagated, the reasonable Soul is traduced;
cc pn31 vmbx vbi p-acp dt j n1 p-acp pn31: cc-acp vmb d n1 vvb, dt n1 vbz vvn, dt j n1 vbz vvn;
(7) part (DIV1)
498
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4173
No! you generally say, God alone infuses the reasonable Soul into the body of the Child, a fit instance to shew, that wherein God only works,
No! you generally say, God alone infuses the reasonable Soul into the body of the Child, a fit instance to show, that wherein God only works,
uh-dx pn22 av-j vvb, np1 av-j vvz dt j n1 p-acp dt n1 pp-f dt n1, dt j n1 pc-acp vvi, cst c-crq np1 av-j vvz,
(7) part (DIV1)
498
Page 244
4174
yet there must be means used:
yet there must be means used:
av pc-acp vmb vbi n2 vvn:
(7) part (DIV1)
498
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4175
God drawes to Christ by a powerful work, and yet he will have man excited, awakened, perswaded,
God draws to christ by a powerful work, and yet he will have man excited, awakened, persuaded,
np1 vvz p-acp np1 p-acp dt j n1, cc av pns31 vmb vhi n1 vvd, vvn, vvn,
(7) part (DIV1)
498
Page 244
4176
and he will have the door knockt at by the ministery of man: to the end that man may first be made sensible of his own impotency:
and he will have the door knocked At by the Ministry of man: to the end that man may First be made sensible of his own impotency:
cc pns31 vmb vhi dt n1 vvd p-acp p-acp dt n1 pp-f n1: p-acp dt n1 cst n1 vmb ord vbi vvn j pp-f po31 d n1:
(7) part (DIV1)
498
Page 244
4177
and secondly, that he may know what God doth for him, that when the means used do not, he can with a Key open the heart:
and secondly, that he may know what God does for him, that when the means used do not, he can with a Key open the heart:
cc ord, cst pns31 vmb vvi r-crq np1 vdz p-acp pno31, cst c-crq dt n2 vvd vdb xx, pns31 vmb p-acp dt n1 vvb dt n1:
(7) part (DIV1)
498
Page 244
4178
Thirdly, that he may deal with man in a humane may, with man as man; in a moral way, by Counsel and Instruction one man works upon another.
Thirdly, that he may deal with man in a humane may, with man as man; in a moral Way, by Counsel and Instruction one man works upon Another.
ord, cst pns31 vmb vvi p-acp n1 p-acp dt j vmb, p-acp n1 p-acp n1; p-acp dt j n1, p-acp n1 cc n1 crd n1 vvz p-acp j-jn.
(7) part (DIV1)
498
Page 244
4179
And doubtlesse God doth ordinarily give the quickening life, the life of Faith and Grace,
And doubtless God does ordinarily give the quickening life, the life of Faith and Grace,
cc av-j np1 vdz av-j vvi dt j-vvg n1, dt n1 pp-f n1 cc n1,
(7) part (DIV1)
498
Page 245
4180
when he hath first excited and hewed man by his word, at least to make some preparation in man,
when he hath First excited and hewed man by his word, At least to make Some preparation in man,
c-crq pns31 vhz ord vvd cc vvd n1 p-acp po31 n1, p-acp ds pc-acp vvi d n1 p-acp n1,
(7) part (DIV1)
498
Page 245
4181
if it be but so farre as conviction goes: for conviction is the last work wrought in man foregoing Christ Jesus;
if it be but so Far as conviction Goes: for conviction is the last work wrought in man foregoing christ jesus;
cs pn31 vbb p-acp av av-j c-acp n1 vvz: p-acp n1 vbz dt ord n1 vvn p-acp n1 vvg np1 np1;
(7) part (DIV1)
498
Page 245
4182
look on your natural formes, if but of a Chicken hatcht of an egge: It's not introduced without preparations and previous works foregoing;
look on your natural forms, if but of a Chicken hatched of an egg: It's not introduced without preparations and previous works foregoing;
vvb p-acp po22 j n2, cs cc-acp pp-f dt n1 vvn pp-f dt n1: pn31|vbz xx vvd p-acp n2 cc j n2 vvg;
(7) part (DIV1)
498
Page 245
4183
and that there should be some preparations wrought in man, in order to bringing him to Christ doth appear:
and that there should be Some preparations wrought in man, in order to bringing him to christ does appear:
cc cst a-acp vmd vbi d n2 vvn p-acp n1, p-acp n1 p-acp vvg pno31 p-acp np1 vdz vvi:
(7) part (DIV1)
498
Page 245
4184
as without the sense of a disease, no man seeks to a Physitian;
as without the sense of a disease, no man seeks to a physician;
c-acp p-acp dt n1 pp-f dt n1, dx n1 vvz p-acp dt n1;
(7) part (DIV1)
498
Page 245
4185
and the serpent on the pole would have been of no use, unlesse some had been stung to look up to it for remedy:
and the serpent on the pole would have been of no use, unless Some had been stung to look up to it for remedy:
cc dt n1 p-acp dt n1 vmd vhi vbn pp-f dx n1, cs d vhd vbn vvn pc-acp vvi a-acp p-acp pn31 p-acp n1:
(7) part (DIV1)
498
Page 245
4186
these things seem clear to me, that there are some previous works going before;
these things seem clear to me, that there Are Some previous works going before;
d n2 vvb j p-acp pno11, cst a-acp vbr d j n2 vvg a-acp;
(7) part (DIV1)
498
Page 245
4187
and I for my part am of judgment, that the preaching of the law used by divines for the humbling and awaking of secure hearts to look out after a Saviour, was a proper way, that the law as a Corrosive may eat and open the sore,
and I for my part am of judgement, that the preaching of the law used by Divines for the humbling and awaking of secure hearts to look out After a Saviour, was a proper Way, that the law as a Corrosive may eat and open the soar,
cc pns11 p-acp po11 n1 vbm pp-f n1, cst dt vvg pp-f dt n1 vvn p-acp n2-jn p-acp dt vvg cc vvg pp-f j n2 pc-acp vvi av p-acp dt n1, vbds dt j n1, cst dt n1 p-acp dt n-jn vmb vvi cc vvi dt j,
(7) part (DIV1)
498
Page 245
4188
and then bring in the Gospel, which indeed is the converting ordinance that works faith and the love of God:
and then bring in the Gospel, which indeed is the converting Ordinance that works faith and the love of God:
cc av vvb p-acp dt n1, r-crq av vbz dt vvg n1 cst vvz n1 cc dt n1 pp-f np1:
(7) part (DIV1)
498
Page 245
4189
as the poles that plunge the Water do not catch the Fish, but the net, yet they drive the Fish into that which doth catch them;
as the poles that plunge the Water do not catch the Fish, but the net, yet they drive the Fish into that which does catch them;
c-acp dt n2 cst vvb dt n1 vdb xx vvi dt n1, cc-acp dt n1, av pns32 vvb dt n1 p-acp d r-crq vdz vvi pno32;
(7) part (DIV1)
498
Page 245
4190
so I say not, that the Law doth convert;
so I say not, that the Law does convert;
av pns11 vvb xx, cst dt n1 vdz vvi;
(7) part (DIV1)
498
Page 245
4191
the doctrine of the Law setting home a mans Sins, convincing and humbling man doth not properly bring a man in to Christ Jesus,
the Doctrine of the Law setting home a men Sins, convincing and humbling man does not properly bring a man in to christ jesus,
dt n1 pp-f dt n1 vvg av-an dt n2 n2, vvg cc vvg n1 vdz xx av-j vvi dt n1 p-acp p-acp np1 np1,
(7) part (DIV1)
498
Page 245
4192
or faith in him, but drives him to the Gospel-net, to seek for refuge in the Lord Jesus Christ;
or faith in him, but drives him to the Gospel-net, to seek for refuge in the Lord jesus christ;
cc n1 p-acp pno31, cc-acp vvz pno31 p-acp dt n1, pc-acp vvi p-acp n1 p-acp dt n1 np1 np1;
(7) part (DIV1)
498
Page 245
4193
and this I speak, as to the preparation of a man to Conversion, I have hewed them by my Prophets,
and this I speak, as to the preparation of a man to Conversion, I have hewed them by my prophets,
cc d pns11 vvb, c-acp p-acp dt n1 pp-f dt n1 p-acp n1, pns11 vhb vvn pno32 p-acp po11 n2,
(7) part (DIV1)
498
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4194
and slain them by the words of my mouth, Hos. 6. 5. Oh! that we had these words of slaughter among us,and slave them by the words of my Mouth, Hos. 6. 5. Oh! that we had these words of slaughter among us,
cc vvn pno32 p-acp dt n2 pp-f po11 n1, np1 crd crd uh cst pns12 vhd d n2 pp-f n1 p-acp pno12,
(7) part (DIV1)
498
Page 245
4195
though I know and grant, a man may be wrought upon by the Law, that never comes home to conversion by the Gospel.
though I know and grant, a man may be wrought upon by the Law, that never comes home to conversion by the Gospel.
cs pns11 vvb cc vvi, dt n1 vmb vbi vvn p-acp p-acp dt n1, cst av-x vvz av-an p-acp n1 p-acp dt n1.
(7) part (DIV1)
498
Page 245
4196
Now therefore I will open what goes to this work of Gods drawing, or what there is required to this drawing of God, in a few things.
Now Therefore I will open what Goes to this work of God's drawing, or what there is required to this drawing of God, in a few things.
av av pns11 vmb vvi r-crq vvz p-acp d n1 pp-f ng1 vvg, cc r-crq a-acp vbz vvn p-acp d vvg pp-f np1, p-acp dt d n2.
(7) part (DIV1)
499
Page 246
4197
First, I will lay down for the opening of this drawing of God this point, that you may know whether God hath drawn you, Yea or No:
First, I will lay down for the opening of this drawing of God this point, that you may know whither God hath drawn you, Yea or No:
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Man is not ordinarily converted by sudden enthusiasmes, he knowes not when or how, by sudden raptures,
Man is not ordinarily converted by sudden enthusiasms, he knows not when or how, by sudden raptures,
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but he is ordinarily prepared and subdued by the ministery of the Word, as the Soil is plowed,
but he is ordinarily prepared and subdued by the Ministry of the Word, as the Soil is plowed,
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and by that fitted and prepared to be sown; for no man sowes the Ground that is not prepared by the plough:
and by that fitted and prepared to be sown; for no man sows the Ground that is not prepared by the plough:
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so it is here, and this is the work of the exciting, knocking, awakning, convincing Spirit: to which belongs conversion:
so it is Here, and this is the work of the exciting, knocking, awakening, convincing Spirit: to which belongs conversion:
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and as the natural form hath preparation foregoing, so hath the Spiritual form of Grace in the heart of man:
and as the natural from hath preparation foregoing, so hath the Spiritual from of Grace in the heart of man:
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it were a wonder to see a thing begotten in a night, to see the work of faith in an unbeliever, the work of Conversion in a knotty weyward Soul wrought in a night;
it were a wonder to see a thing begotten in a night, to see the work of faith in an unbeliever, the work of Conversion in a knotty weyward Soul wrought in a night;
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that looks like the mushromes of Religion that grow up in our times of a sudden,
that looks like the mushrooms of Religion that grow up in our times of a sudden,
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and have no appearance or knowledge of any work that might usher them that way:
and have no appearance or knowledge of any work that might usher them that Way:
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and these preparations are often works of time, such as the healing of a sore is:
and these preparations Are often works of time, such as the healing of a soar is:
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Its a rare thing that a sore, an inveterate sore, should be healed in a night or an houre;
Its a rare thing that a soar, an inveterate soar, should be healed in a night or an hour;
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to which purpose, as the plainest one of them I know of in the New-Testament, (for I know this Point is striven against by a great many, that there is no such thing as a previous work precedaneous to a mans Conversion;
to which purpose, as the Plainest one of them I know of in the New testament, (for I know this Point is striven against by a great many, that there is no such thing as a previous work precedaneous to a men Conversion;
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but God drops in suddenly, consider Acts 2. 37. the Apostle Peter Preaching, When they heard that Doctrine, they were pricks unto the heart,
but God drops in suddenly, Consider Acts 2. 37. the Apostle Peter Preaching, When they herd that Doctrine, they were pricks unto the heart,
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and said, men and brethren, what shall we do to be saved; and he said unto them, repent and be baptized: and said, men and brothers, what shall we do to be saved; and he said unto them, Repent and be baptised:
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Now, to confesse the truth, this Text is not a certain President:
Now, to confess the truth, this Text is not a certain President:
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nor doth it follow, because these were, that all that are brought to grace are brought so to,
nor does it follow, Because these were, that all that Are brought to grace Are brought so to,
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for God is not tied to one and the same president to every man; but here went before the full work of Conversion, a breaking of the heart;
for God is not tied to one and the same president to every man; but Here went before the full work of Conversion, a breaking of the heart;
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there was a griefe, and fear of damnation seised upon them;
there was a grief, and Fear of damnation seized upon them;
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there was a desire of Freedom to know the way out, and some hope of pardon.
there was a desire of Freedom to know the Way out, and Some hope of pardon.
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This is the ordinary ministerial way, though as I said before, it is no certain president;
This is the ordinary ministerial Way, though as I said before, it is no certain president;
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for the Plaister doth not lie so long upon every sore as it doth upon some;
for the Plaster does not lie so long upon every soar as it does upon Some;
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therefore length of time in Conversion is not in all alike;
Therefore length of time in Conversion is not in all alike;
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there must be longer work of smart, and preparatories, on some, upon others it lies shorter on and makes quicker work,
there must be longer work of smart, and Preparatories, on Some, upon Others it lies shorter on and makes quicker work,
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and yet the work may be as well done to:
and yet the work may be as well done to:
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now these precedaneous preparations, (for we speak but vulgarly, not accurately, of this great point) may be considered two waies;
now these precedaneous preparations, (for we speak but vulgarly, not accurately, of this great point) may be considered two ways;
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either as preparatives unto life, going before any sparks of Spiritual life begotten in the soul,
either as preparatives unto life, going before any sparks of Spiritual life begotten in the soul,
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or as latent effects of life already begun;
or as latent effects of life already begun;
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as they are preparatives foregoing all degrees of Faith and Regeneration, so they may tend to life,
as they Are preparatives foregoing all Degrees of Faith and Regeneration, so they may tend to life,
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if they be managed thereunto by God:
if they be managed thereunto by God:
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if God so manage this grief, this sorrow for sin, these wounds, so they may tend to life;
if God so manage this grief, this sorrow for since, these wounds, so they may tend to life;
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but if they be found in hypocrites, in men themselves that God leaves, then they will be like an egge, that may peradventure be hatcht to a Chicken,
but if they be found in Hypocrites, in men themselves that God leaves, then they will be like an egg, that may Peradventure be hatched to a Chicken,
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but if left by the henne, will come to nothing:
but if left by the hen, will come to nothing:
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so this sorrow, grief, hope, &c. that may be wrought in hypocrites by the ministerial call of the word,
so this sorrow, grief, hope, etc. that may be wrought in Hypocrites by the ministerial call of the word,
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but are not sitten upon, will come to nothing;
but Are not sitten upon, will come to nothing;
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they die, because they have no root, and so are like the grasse in the stony ground;
they die, Because they have no root, and so Are like the grass in the stony ground;
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for the present its green, but it vanishes, because it hath no root abiding;
for the present its green, but it Vanishes, Because it hath no root abiding;
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Secondly, if they be latent effects of a secret life already begun, which few men know the time of its coming in (the knowledg of the time of conversion or dropping in this Spiritual life into the Soul is a hard thing) but if these initials be latent effects of some seed sown,
Secondly, if they be latent effects of a secret life already begun, which few men know the time of its coming in (the knowledge of the time of conversion or dropping in this Spiritual life into the Soul is a hard thing) but if these initials be latent effects of Some seed sown,
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then they will abide, hold out and continue;
then they will abide, hold out and continue;
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and there is a difference between preparatives going before life, and those we call latent effects of a secret life;
and there is a difference between preparatives going before life, and those we call latent effects of a secret life;
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the one being left to your management will fail, and come to nothing; but if they be effects of life, then they will continue:
the one being left to your management will fail, and come to nothing; but if they be effects of life, then they will continue:
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and let me give you in this comparison, as in the production of man: (For a spiritual birth much answers the natural birth) there may be,
and let me give you in this comparison, as in the production of man: (For a spiritual birth much answers the natural birth) there may be,
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and are, some qualifications of the matter whereof the bodie is made, that foregoes the coming in of the Soul:
and Are, Some qualifications of the matter whereof the body is made, that foregoes the coming in of the Soul:
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and there are some latent effects of the Soul already come in; yet when this life came in, she knew not peradventure that is the mother; but here is the difference;
and there Are Some latent effects of the Soul already come in; yet when this life Come in, she knew not Peradventure that is the mother; but Here is the difference;
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if they be effects of a body yet dead, without life, they may go away and often doe;
if they be effects of a body yet dead, without life, they may go away and often do;
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but if they be effects of life, then they doe continue, and there is growth and increase,
but if they be effects of life, then they do continue, and there is growth and increase,
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and a ripening, till there be a full birth: so tis in the Conversion of man;
and a ripening, till there be a full birth: so this in the Conversion of man;
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those effects that proceed from a life already begun will hold out, and therefore I am sure, I am thus farre right on the point:
those effects that proceed from a life already begun will hold out, and Therefore I am sure, I am thus Far right on the point:
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but what were those in Acts 2. 37. they were preparatives managed by God; for it seems they came to effect, did go before an act of regeneration;
but what were those in Acts 2. 37. they were preparatives managed by God; for it seems they Come to Effect, did go before an act of regeneration;
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Repent and be Baptized, saith Peter; God gave the act after that; repent and be Baptised, Says Peter; God gave the act After that;
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but God managed it so, that they came to effect, and brought forth repentance, which had it been left to man, peradventure had not wrought that effect.
but God managed it so, that they Come to Effect, and brought forth Repentance, which had it been left to man, Peradventure had not wrought that Effect.
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Secondly, Regeneration is properly the work of God, in a man excited, prepared, quickned, awakened, convinc'd; find this in your selves;
Secondly, Regeneration is properly the work of God, in a man excited, prepared, quickened, awakened, convinced; find this in your selves;
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come to the threshold before you come into the house; there must be buds before there be ripe fruit in the tree:
come to the threshold before you come into the house; there must be buds before there be ripe fruit in the tree:
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let there be day-break before there be Sun rise:
let there be daybreak before there be Sun rise:
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but when may it be said, now the soul quickens, now it lives? 'tis when God actually puts a principle of life into the Soul,
but when may it be said, now the soul quickens, now it lives? it's when God actually puts a principle of life into the Soul,
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and changes it by habitual grace, puts in the New creature the Divine nature, and gives it power to believe:
and changes it by habitual grace, puts in the New creature the Divine nature, and gives it power to believe:
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And in this work there are two things that God doth to be considered:
And in this work there Are two things that God does to be considered:
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first, his taking away the heart of stone, the vicious quality, stocking up those roots of gall and wormwood, sinne and delight in sinne,
First, his taking away the heart of stone, the vicious quality, stocking up those roots of Gall and wormwood, sin and delight in sin,
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and turning the heart into a softnesse, and wearinesse of sinne;
and turning the heart into a softness, and weariness of sin;
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and this he cals a taking away of the heart of stone, Ezek. 36. 26. And then the second work that joines with and followes upon it, is the planting of a new principle in its place,
and this he calls a taking away of the heart of stone, Ezekiel 36. 26. And then the second work that joins with and follows upon it, is the planting of a new principle in its place,
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as the heart of flesh is given to come in the place of the heart of stone, whereby it shall be inclined to the work of faith and love;
as the heart of Flesh is given to come in the place of the heart of stone, whereby it shall be inclined to the work of faith and love;
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and this shall be (as Christ said) a well of water springing up to everlasting life, John the 7th; and this is a work above the power of all means used in themselves, till God use this Pen to write by;
and this shall be (as christ said) a well of water springing up to everlasting life, John the 7th; and this is a work above the power of all means used in themselves, till God use this Pen to write by;
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but every tendent and previous act is not regeneration, but that which gives a spiritual being, and a vital principle;
but every tendent and previous act is not regeneration, but that which gives a spiritual being, and a vital principle;
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for until there be a spiritual being begun, there is no new Creature. Thirdly, There goes to this divine drawing a further work;
for until there be a spiritual being begun, there is no new Creature. Thirdly, There Goes to this divine drawing a further work;
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and truely that will not be acknowledged by many great men, that out of the heart thus changed and prepared by habitual grace there is drawn out by the hand of God himself the very act of believing in Christ:
and truly that will not be acknowledged by many great men, that out of the heart thus changed and prepared by habitual grace there is drawn out by the hand of God himself the very act of believing in christ:
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It is a hard thing to conceive how that should be;
It is a hard thing to conceive how that should be;
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but it is no otherwise then this, that as when the wheel is made, you put on your hand to turn it:
but it is not otherwise then this, that as when the wheel is made, you put on your hand to turn it:
cc-acp pn31 vbz xx av av d, cst a-acp c-crq dt n1 vbz vvn, pn22 vvd p-acp po22 n1 pc-acp vvi pn31:
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so when this habit of grace and new nature is put into the heart of man, God puts forth this eximious act, doth as it were lay his hand on the wheel, turns the heart to draw out this act of Faith,
so when this habit of grace and new nature is put into the heart of man, God puts forth this eximious act, does as it were lay his hand on the wheel, turns the heart to draw out this act of Faith,
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(7) part (DIV1)
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and this Christ speaks of heer; coming is an act, a motion, a man cannot come till he move;
and this christ speaks of her; coming is an act, a motion, a man cannot come till he move;
cc d np1 vvz pp-f po31; vvg vbz dt n1, dt n1, dt n1 vmbx vvi c-acp pns31 vvb;
(7) part (DIV1)
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and so in Phil. 2. 13. NONLATINALPHABET, And Philip. 1. 19. to you is given to believe, not to you is given the power to believe,
and so in Philip 2. 13., And Philip. 1. 19. to you is given to believe, not to you is given the power to believe,
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(7) part (DIV1)
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but God works the act, the will, not only the habitual change of the will; when he hath habitually changed the heart, then he drawes the act out;
but God works the act, the will, not only the habitual change of the will; when he hath habitually changed the heart, then he draws the act out;
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(7) part (DIV1)
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the reason is, if God had given the power, and put a new principle into mans heart, to turne and come to Christ, and then leave him;
the reason is, if God had given the power, and put a new principle into men heart, to turn and come to christ, and then leave him;
dt n1 vbz, cs np1 vhd vvn dt n1, cc vvd dt j n1 p-acp ng1 n1, pc-acp vvi cc vvi p-acp np1, cc av vvb pno31;
(7) part (DIV1)
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he had done no more for his Elect then he did for Adam, when he was in his integrity:
he had done no more for his Elect then he did for Adam, when he was in his integrity:
pns31 vhd vdn dx dc p-acp po31 n1 av pns31 vdd p-acp np1, c-crq pns31 vbds p-acp po31 n1:
(7) part (DIV1)
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God gave him a power to obey, but he did not give him the act of obedience;
God gave him a power to obey, but he did not give him the act of Obedience;
np1 vvd pno31 dt n1 pc-acp vvi, cc-acp pns31 vdd xx vvi pno31 dt n1 pp-f n1;
(7) part (DIV1)
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because there was a habit and a power given him, and a sufficient power that he might have used,
Because there was a habit and a power given him, and a sufficient power that he might have used,
c-acp a-acp vbds dt n1 cc dt n1 vvn pno31, cc dt j n1 cst pns31 vmd vhi vvn,
(7) part (DIV1)
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if he would, and have stood by it;
if he would, and have stood by it;
cs pns31 vmd, cc vhb vvn p-acp pn31;
(7) part (DIV1)
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for if God had not only given him a power, but this act, then certainly he had stood;
for if God had not only given him a power, but this act, then Certainly he had stood;
c-acp cs np1 vhd xx av-j vvn pno31 dt n1, cc-acp d n1, av av-j pns31 vhd vvn;
(7) part (DIV1)
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but now the Conversion of man is certain, not on a peradventure:
but now the Conversion of man is certain, not on a Peradventure:
cc-acp av dt n1 pp-f n1 vbz j, xx p-acp dt av:
(7) part (DIV1)
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God puts a habit which he doth not leave to the will of man to act alone;
God puts a habit which he does not leave to the will of man to act alone;
np1 vvz dt n1 r-crq pns31 vdz xx vvi p-acp dt n1 pp-f n1 pc-acp vvi av-j;
(7) part (DIV1)
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if he should, I know not how it would succeed; he doth not only habitually, but graciously perform these great effects in his Elect;
if he should, I know not how it would succeed; he does not only habitually, but graciously perform these great effects in his Elect;
cs pns31 vmd, pns11 vvb xx c-crq pn31 vmd vvi; pns31 vdz xx av-j av-j, cc-acp av-j vvi d j n2 p-acp po31 n1;
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and this is that which you may pray and look for;
and this is that which you may pray and look for;
cc d vbz d r-crq pn22 vmb vvi cc vvi p-acp;
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and though you were possessors of the grace whereby you might be someway inclined, yet look for this drawing of God, whereby you may be dravvn to believing in Christ.
and though you were Possessors' of the grace whereby you might be someway inclined, yet look for this drawing of God, whereby you may be drawn to believing in christ.
cc cs pn22 vbdr n2 pp-f dt n1 c-crq pn22 vmd vbi av vvn, av vvb p-acp d vvg pp-f np1, c-crq pn22 vmb vbi vvn p-acp vvg p-acp np1.
(7) part (DIV1)
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The first part of this text vvhich concerns the impotency of man to come to Christ hath had much of the latter part intervvoven, Gods dravving;
The First part of this text which concerns the impotency of man to come to christ hath had much of the latter part intervvoven, God's drawing;
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(7) part (DIV1)
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and therefore because I vvill not Tautologize;
and Therefore Because I will not Tautologize;
cc av c-acp pns11 vmb xx vvb;
(7) part (DIV1)
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I shall but (as they say) tie a knot upon the long thred that hath already run out in the handling of these vvords, and shall make this point.
I shall but (as they say) tie a knot upon the long thread that hath already run out in the handling of these words, and shall make this point.
pns11 vmb cc-acp (c-acp pns32 vvb) vvb dt n1 p-acp dt j n1 cst vhz av vvn av p-acp dt n-vvg pp-f d n2, cc vmb vvi d n1.
(7) part (DIV1)
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That they that come to Christ do come by the traction of God; vvhich point I vvill open briefly in a few particulars.
That they that come to christ do come by the traction of God; which point I will open briefly in a few particulars.
cst pns32 cst vvb p-acp np1 vdb vvi p-acp dt n1 pp-f np1; r-crq n1 pns11 vmb vvi av-j p-acp dt d n2-j.
(7) part (DIV1)
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First, There is a sort of people in the world in whom God will magnifie his great power in drawing them into a state of salvation, by bringing them in to Christ Jesus,
First, There is a sort of people in the world in whom God will magnify his great power in drawing them into a state of salvation, by bringing them in to christ jesus,
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(7) part (DIV1)
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and they are described by a Character that is before hand unknown to us, a great secret, that they are a people known to him, 2 Tim. 2. 19. The Lord knoweth them that are his;
and they Are described by a Character that is before hand unknown to us, a great secret, that they Are a people known to him, 2 Tim. 2. 19. The Lord Knoweth them that Are his;
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(7) part (DIV1)
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and by this, that they are given to Christ by the Father, Joh. 6. 37. 39. they are called the chosen of God unto salvation, 2 Thes. 2. 13. they are the people of his inward and secret Covenant.
and by this, that they Are given to christ by the Father, John 6. 37. 39. they Are called the chosen of God unto salvation, 2 Thebes 2. 13. they Are the people of his inward and secret Covenant.
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(7) part (DIV1)
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Secondly, For these people that are thus set forth unto you, God is the undertaker, he undertakes for them to make them a new heart and a new spirit, Ezek. 36. 27. to write his law in their minds,
Secondly, For these people that Are thus Set forth unto you, God is the undertaker, he undertakes for them to make them a new heart and a new Spirit, Ezekiel 36. 27. to write his law in their minds,
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(7) part (DIV1)
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and put it in their hearts, Heb. 8. 10.and put it in their hearts, Hebrew 8. 10.
cc vvd pn31 p-acp po32 n2, np1 crd crd
(7) part (DIV1)
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Thirdly, These, all and every one, shall be drawn to Christ, they shall be all taught of God, John 6. 44 45.
Thirdly, These, all and every one, shall be drawn to christ, they shall be all taught of God, John 6. 44 45.
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(7) part (DIV1)
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Fourthly, This undertaking work is succesful and effectual to these two things, To the bringing of them in unto it.
Fourthly, This undertaking work is successful and effectual to these two things, To the bringing of them in unto it.
ord, d vvg n1 vbz j cc j p-acp d crd n2, p-acp dt n-vvg pp-f pno32 p-acp p-acp pn31.
(7) part (DIV1)
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To the keeping them in that state.
To the keeping them in that state.
p-acp dt vvg pno32 p-acp d n1.
(7) part (DIV1)
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First, To the bringing of them in, for all that the Father hath given to me shall come to me, vers. 37. they shall all know me, Jer. 31. 34. they shall all be taught of God, v. 45: Secondly, to the keeping of them in, they shall not depart from me, Jerem. 32. 40. they shall not withdraw: First, To the bringing of them in, for all that the Father hath given to me shall come to me, vers. 37. they shall all know me, Jer. 31. 34. they shall all be taught of God, v. 45: Secondly, to the keeping of them in, they shall not depart from me, Jeremiah 32. 40. they shall not withdraw:
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(7) part (DIV1)
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of these the Apostle speaks, Heb. 10. last vers. we are not of them which withdraw to perdition:of these the Apostle speaks, Hebrew 10. last vers. we Are not of them which withdraw to perdition:
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(7) part (DIV1)
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And our Saviour, Joh. 6. 37. them that come to me I will in no wise cast out.And our Saviour, John 6. 37. them that come to me I will in no wise cast out.
cc po12 n1, np1 crd crd pno32 cst vvb p-acp pno11 pns11 vmb p-acp dx j vvn av.
(7) part (DIV1)
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And this is promised peremptorily of all that are Confederate or Covenanted persons; they shall all come to Christ, they shall all know me:
And this is promised peremptorily of all that Are Confederate or Covenanted Persons; they shall all come to christ, they shall all know me:
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(7) part (DIV1)
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and I will give them a new heart and a new spirit, every one of them shall be taught of God:
and I will give them a new heart and a new Spirit, every one of them shall be taught of God:
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(7) part (DIV1)
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I will, saith God, and they shall:
I will, Says God, and they shall:
pns11 vmb, vvz np1, cc pns32 vmb:
(7) part (DIV1)
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And this Covenant of God thus made with his Chosen, before the world began, is irreversible, not to be frustrated,
And this Covenant of God thus made with his Chosen, before the world began, is irreversible, not to be frustrated,
cc d n1 pp-f np1 av vvd p-acp po31 j-vvn, p-acp dt n1 vvd, vbz j, xx pc-acp vbi vvn,
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for 'tis a purposed grace, 2 Tim. 1. 9. There is not one of these in whom this undertaking grace shall not be operative, working, and succesful;
for it's a purposed grace, 2 Tim. 1. 9. There is not one of these in whom this undertaking grace shall not be operative, working, and successful;
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this is as the waters of Noah to me, Isaiah 54. 9. God compares his Covenant with his people to the Covenant he made in Noahs floud, and explains it thus;
this is as the waters of Noah to me, Isaiah 54. 9. God compares his Covenant with his people to the Covenant he made in Noahs flood, and explains it thus;
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as I have sworn that the flood shall return no more, so that my Covenant concerning the waters cannot be reverst;
as I have sworn that the flood shall return no more, so that my Covenant Concerning the waters cannot be reversed;
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so neither shall the Covenant which I have made with thee be frustrate; for it is a sealed Foundation;
so neither shall the Covenant which I have made with thee be frustrate; for it is a sealed Foundation;
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the foundation of God stands sure, and hath this Seal, Tim. 2. 19. And concerning this know;the Foundation of God Stands sure, and hath this Seal, Tim. 2. 19. And Concerning this know;
dt n1 pp-f np1 vvz j, cc vhz d n1, np1 crd crd np1 vvg d vvi;
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First, That it is not built upon any contingent condition by us to be performed, which man can defeat, no more then there is required any such condition that the waters do not return.
First, That it is not built upon any contingent condition by us to be performed, which man can defeat, no more then there is required any such condition that the waters do not return.
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(7) part (DIV1)
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Secondly, There are no NONLATINALPHABET or marks set on this people aforehand to know them by, distinctively from the rest of the world,
Secondly, There Are no or marks Set on this people aforehand to know them by, distinctively from the rest of the world,
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(7) part (DIV1)
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until he that owns the sheep doth set his brand upon them, in their calling, according to his Elective purpose;
until he that owns the sheep does Set his brand upon them, in their calling, according to his Elective purpose;
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(7) part (DIV1)
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and these be they of better or worser mould, be they near or far off, in what regard soever they shall come;
and these be they of better or Worse mould, be they near or Far off, in what regard soever they shall come;
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(7) part (DIV1)
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and if they cannot, or will not, no more then the rest of men, they ▪ shall be all drawn;
and if they cannot, or will not, no more then the rest of men, they ▪ shall be all drawn;
cc cs pns32 vmbx, cc vmb xx, av-dx dc cs dt n1 pp-f n2, pns32 ▪ vmb vbi av-d vvn;
(7) part (DIV1)
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they shall every one be taught of God in their times, by such uncontrollable power as they shall not resist:
they shall every one be taught of God in their times, by such uncontrollable power as they shall not resist:
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but since this company hath no mark before hand wherby it may be known, who shall come to Christ and be drawn, therefore learn;
but since this company hath no mark before hand whereby it may be known, who shall come to christ and be drawn, Therefore Learn;
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(7) part (DIV1)
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First, All are called by the Word promiscuously, for there is a promiscuous calling, besides this secret inward call, according to elective purpose, all sinners are called to repentance, to faith, and to Christ;
First, All Are called by the Word promiscuously, for there is a promiscuous calling, beside this secret inward call, according to elective purpose, all Sinners Are called to Repentance, to faith, and to christ;
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(7) part (DIV1)
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for in the tenour of the Gospel there is no exception, it being given to every creature;
for in the tenor of the Gospel there is no exception, it being given to every creature;
c-acp p-acp dt n1 pp-f dt n1 pc-acp vbz dx n1, pn31 vbg vvn p-acp d n1;
(7) part (DIV1)
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the condition of the Gospel-covenant is, that every one that believes shall not perish but have eternal life, Joh. 3. 15, 16. Though this be made with all that are outwardly called,
the condition of the Gospel covenant is, that every one that believes shall not perish but have Eternal life, John 3. 15, 16. Though this be made with all that Are outwardly called,
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(7) part (DIV1)
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yet this is not the inward covenant which is pursued and followed by the drawing of God, that I have explained, I may set it forth by this comparison:
yet this is not the inward Covenant which is pursued and followed by the drawing of God, that I have explained, I may Set it forth by this comparison:
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(7) part (DIV1)
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A King or Soveraign Prince hath a company of Rebels in prison, and being minded to pardon some of them, he sends and proclaims to them this word;
A King or Sovereign Prince hath a company of Rebels in prison, and being minded to pardon Some of them, he sends and proclaims to them this word;
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(7) part (DIV1)
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if any of them bring and shew him his Privy Signet they shall be pardoned; none can;
if any of them bring and show him his Privy Signet they shall be pardoned; none can;
cs d pp-f pno32 vvi cc vvi pno31 po31 j n1 pns32 vmb vbi vvn; pix vmb;
(7) part (DIV1)
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but he sends it to some whom he pleases, whereby they are inabled to bring it, these now are certainly pardoned;
but he sends it to Some whom he Pleases, whereby they Are enabled to bring it, these now Are Certainly pardoned;
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(7) part (DIV1)
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but yet the Proclamation is to all that can, though the King be not bound to send it to all. Here is the case;
but yet the Proclamation is to all that can, though the King be not bound to send it to all. Here is the case;
cc-acp av dt n1 vbz pc-acp d cst vmb, cs dt n1 vbb xx vvn pc-acp vvi pn31 p-acp d. av vbz dt n1;
(7) part (DIV1)
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the major of the Syllogisme is, whosoever believeth shall be saved: the minor this, but you and you that are in my secret purpose shall believe,
the Major of the Syllogism is, whosoever Believeth shall be saved: the minor this, but you and you that Are in my secret purpose shall believe,
dt j pp-f dt n1 vbz, r-crq vvz vmb vbi vvn: dt j d, cc-acp pn22 cc pn22 cst vbr p-acp po11 j-jn n1 vmb vvi,
(7) part (DIV1)
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4318
and therefore you shall be saved: here is the outward part of the Covenant proclaimed to all;
and Therefore you shall be saved: Here is the outward part of the Covenant proclaimed to all;
cc av pn22 vmb vbi vvn: av vbz dt j n1 pp-f dt n1 vvn p-acp d;
(7) part (DIV1)
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and here is the inward part, whereby he drawes some that are known to him, whereby they are certainly saved:
and Here is the inward part, whereby he draws Some that Are known to him, whereby they Are Certainly saved:
cc av vbz dt j n1, c-crq pns31 vvz d cst vbr vvn p-acp pno31, c-crq pns32 vbr av-j vvn:
(7) part (DIV1)
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the Covenant is but one, though there be two propositions or parts in it.
the Covenant is but one, though there be two propositions or parts in it.
dt n1 vbz p-acp crd, cs pc-acp vbb crd n2 cc n2 p-acp pn31.
(7) part (DIV1)
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Secondly, Take heed of that madnesse (so I may call it, if there be any in this wild age) of branding out the sheep of God,
Secondly, Take heed of that madness (so I may call it, if there be any in this wild age) of branding out the sheep of God,
ord, vvb n1 pp-f d n1 (av pns11 vmb vvi pn31, cs pc-acp vbb d p-acp d j n1) pp-f j-vvg av dt n1 pp-f np1,
(7) part (DIV1)
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or marking out the elect before they have calling grace;
or marking out the elect before they have calling grace;
cc vvg av dt j c-acp pns32 vhb n1 n1;
(7) part (DIV1)
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for it is a secret not revealed to men, after that it may be said as the Apostle, in the 1 Thes. 1 ▪ 4. Knowing brethren beloved your election of God:
for it is a secret not revealed to men, After that it may be said as the Apostle, in the 1 Thebes 1 ▪ 4. Knowing brothers Beloved your election of God:
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But first he had given those marks whereby he did know them;
But First he had given those marks whereby he did know them;
p-acp ord pns31 vhd vvn d n2 c-crq pns31 vdd vvi pno32;
(7) part (DIV1)
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for the Apostle did not know the elect of God by revelation, but when the sun is risen, that is, by marks he saw upon them.
for the Apostle did not know the elect of God by Revelation, but when the sun is risen, that is, by marks he saw upon them.
c-acp dt n1 vdd xx vvi dt n-vvn pp-f np1 p-acp n1, cc-acp c-crq dt n1 vbz vvn, cst vbz, p-acp n2 pns31 vvd p-acp pno32.
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Thirdly, Let it work upon that desperate crew that hang all the care upon this pin;
Thirdly, Let it work upon that desperate crew that hang all the care upon this pin;
ord, vvb pn31 vvi p-acp d j n1 cst vvb d dt n1 p-acp d n1;
(7) part (DIV1)
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God undertakes, God will perform, therefore sleep securely till he call;
God undertakes, God will perform, Therefore sleep securely till he call;
np1 vvz, np1 vmb vvi, av vvb av-j c-acp pns31 vvb;
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for there is no intention of the end, but with destination of means, which we are bound to wait on,
for there is no intention of the end, but with destination of means, which we Are bound to wait on,
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as much as if there was no election to salvation at all; I say, as much;
as much as if there was no election to salvation At all; I say, as much;
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(7) part (DIV1)
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for the election of man, to the end, nothing impairs or abates the use of means,
for the election of man, to the end, nothing impairs or abates the use of means,
p-acp dt n1 pp-f n1, p-acp dt n1, pix n2 cc vvz dt n1 pp-f n2,
(7) part (DIV1)
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as appears by Gods calling upon them;
as appears by God's calling upon them;
c-acp vvz p-acp n2 vvg p-acp pno32;
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so that there is no chusing nor election of God, but there is also a purpose as powerful, to bring the Elect by means to Christ:
so that there is no choosing nor election of God, but there is also a purpose as powerful, to bring the Elect by means to christ:
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God hath chosen you to salvation, that's the end, 2 Thess. 2. 13. but this, is through the sanctification of the Spirit and belief of the truth, as the means;God hath chosen you to salvation, that's the end, 2 Thess 2. 13. but this, is through the sanctification of the Spirit and belief of the truth, as the means;
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both of them appertaining to one election: Ephes. 14. Chosen us in Christ that we should be holy;
both of them appertaining to one election: Ephesians 14. Chosen us in christ that we should be holy;
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holiness is the means, for without it no man shall see the Lord; and the end is salvation, to which we are said to be chosen:
holiness is the means, for without it no man shall see the Lord; and the end is salvation, to which we Are said to be chosen:
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And therefore let no man hang upon so loose a point the salvation of his soul, upon Gods election, which he knoweth not;
And Therefore let no man hang upon so lose a point the salvation of his soul, upon God's election, which he Knoweth not;
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but on Gods chusing man unto the end, because he chuseth him also to the means;
but on God's choosing man unto the end, Because he chooseth him also to the means;
cc-acp p-acp n2 vvg n1 p-acp dt n1, c-acp pns31 vvz pno31 av p-acp dt n2;
(7) part (DIV1)
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and the truth is, the means are as much to be used as if there were no election of man unto salvation;
and the truth is, the means Are as much to be used as if there were no election of man unto salvation;
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which I speak now, to confirm men in a necessity of the use of means, which are to be used as if our salvation did hang upon it,
which I speak now, to confirm men in a necessity of the use of means, which Are to be used as if our salvation did hang upon it,
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as being only to be wrought out by us.
as being only to be wrought out by us.
c-acp vbg j pc-acp vbi vvn av p-acp pno12.
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Fourthly, Set your selves with your all and utmost, to wait on the saving means of salvation,
Fourthly, Set your selves with your all and utmost, to wait on the Saving means of salvation,
ord, vvb po22 n2 p-acp po22 d cc j, pc-acp vvi p-acp dt j-vvg n2 pp-f n1,
(7) part (DIV1)
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for the gaining of Faith, and the coming in to Christ Jesus; for they are first in execution;
for the gaining of Faith, and the coming in to christ jesus; for they Are First in execution;
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(7) part (DIV1)
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God first brings men to them, and they must first be made good in you:
God First brings men to them, and they must First be made good in you:
np1 ord vvz n2 p-acp pno32, cc pns32 vmb ord vbi vvn j p-acp pn22:
(7) part (DIV1)
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And let me tell you, You need not trouble your selves about any thing of salvation,
And let me tell you, You need not trouble your selves about any thing of salvation,
cc vvb pno11 vvi pn22, pn22 vvb xx vvi po22 n2 p-acp d n1 pp-f n1,
(7) part (DIV1)
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but the means that tend unto it;
but the means that tend unto it;
cc-acp dt n2 cst vvb p-acp pn31;
(7) part (DIV1)
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for the means is that about which you are to be employed, the end follows naturally of it self;
for the means is that about which you Are to be employed, the end follows naturally of it self;
p-acp dt n2 vbz d p-acp r-crq pn22 vbr pc-acp vbi vvn, dt n1 vvz av-j pp-f pn31 n1;
(7) part (DIV1)
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there is no new thing to be done after the use of means, for the accomplishment of the end;
there is no new thing to be done After the use of means, for the accomplishment of the end;
pc-acp vbz dx j n1 pc-acp vbi vdn p-acp dt n1 pp-f n2, p-acp dt n1 pp-f dt n1;
(7) part (DIV1)
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there needs no further seeking of heaven, than that we seek faith in Christ, and holiness;
there needs no further seeking of heaven, than that we seek faith in christ, and holiness;
pc-acp vvz av-dx av-jc vvg pp-f n1, cs cst pns12 vvb n1 p-acp np1, cc n1;
(7) part (DIV1)
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all your work and imployment is about means to be used, and for salvation it self, let it follow;
all your work and employment is about means to be used, and for salvation it self, let it follow;
d po22 n1 cc n1 vbz p-acp n2 pc-acp vbi vvn, cc p-acp n1 pn31 n1, vvb pn31 vvi;
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it will, without any new imployment of yours.
it will, without any new employment of yours.
pn31 vmb, p-acp d j n1 pp-f png22.
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Now for the further handling of this point thus laid down, I shall in this method proceed, in which I shall be as brief as I can.
Now for the further handling of this point thus laid down, I shall in this method proceed, in which I shall be as brief as I can.
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First, To remove those rubs at which the Reason of man doth stumble in the conception of this Point.
First, To remove those rubs At which the Reason of man does Stumble in the conception of this Point.
ord, pc-acp vvi d n2 p-acp r-crq dt n1 pp-f n1 vdz vvi p-acp dt n1 pp-f d n1.
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Secondly, shew the nature & properties of this drawing. Thirdly, How we may know that we are drawn of God;
Secondly, show the nature & properties of this drawing. Thirdly, How we may know that we Are drawn of God;
ord, vvb dt n1 cc n2 pp-f d vvg. ord, c-crq pns12 vmb vvi cst pns12 vbr vvn pp-f np1;
(7) part (DIV1)
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or how a Believer that is already brought home to Christ, may know that he is drawn of God.
or how a Believer that is already brought home to christ, may know that he is drawn of God.
cc c-crq dt n1 cst vbz av vvn av-an p-acp np1, vmb vvi cst pns31 vbz vvn pp-f np1.
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For those rubs that lye in the way of Reason, they are three. First, That mans act is not assigned to man himself, but God;
For those rubs that lie in the Way of Reason, they Are three. First, That men act is not assigned to man himself, but God;
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(7) part (DIV1)
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as mans coming to Christ is assigned to Gods drawing; which is easily resolved; For mans act is assigned to man, Rom. 10. 10. With the heart man believeth;
as men coming to christ is assigned to God's drawing; which is Easily resolved; For men act is assigned to man, Rom. 10. 10. With the heart man Believeth;
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It's not God, it's not Christ that believeth for us, as some fondly speak; but mans act is performed by Gods power;
It's not God, it's not christ that Believeth for us, as Some fondly speak; but men act is performed by God's power;
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Ille facit ut cre•amus; For, faith God, I will cause you to walk in my statutes, Ezek. 36. 27. so the hand turns the wheel, but it self turns not;Isle facit ut cre•amus; For, faith God, I will cause you to walk in my statutes, Ezekiel 36. 27. so the hand turns the wheel, but it self turns not;
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the hand throws the bowl, but it self runs not:
the hand throws the bowl, but it self runs not:
dt n1 vvz dt n1, cc-acp pn31 n1 vvz xx:
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So it is here, God makes man to believe, therefore it's plain, the glory of our believing is not ours, whose the act is,
So it is Here, God makes man to believe, Therefore it's plain, the glory of our believing is not ours, whose the act is,
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but Gods, whose the power is; though the act belong to us, yet neither the glory nor the power;
but God's, whose the power is; though the act belong to us, yet neither the glory nor the power;
cc-acp n2, r-crq dt n1 vbz; cs dt n1 vvb p-acp pno12, av av-d dt n1 ccx dt n1;
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not the power, and therefore not the glory. Secondly, This power of drawing forces the liberty of mans heart and will.
not the power, and Therefore not the glory. Secondly, This power of drawing forces the liberty of men heart and will.
xx dt n1, cc av xx dt n1. ord, d n1 pp-f vvg n2 dt n1 pp-f ng1 n1 cc n1.
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I Answer, There is a constraint of love, which is not of force;
I Answer, There is a constraint of love, which is not of force;
pns11 vvb, pc-acp vbz dt n1 pp-f n1, r-crq vbz xx pp-f n1;
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for the Apostle saith, The love of Christ constraineth me, 2 Cor. 5 ▪ 14. God draws by the cords of a man; that is, sweetly;
for the Apostle Says, The love of christ constrains me, 2 Cor. 5 ▪ 14. God draws by the cords of a man; that is, sweetly;
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the drawing is not against the will, because it makes the will willing; it doth not move the wheel against the wheel, or the natural motion of it, but with it;
the drawing is not against the will, Because it makes the will willing; it does not move the wheel against the wheel, or the natural motion of it, but with it;
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and then the heavier the plummet, the faster the clock goes: If the power of God go with the will• of man, it moves more freely,
and then the Heavier the plummet, the faster the clock Goes: If the power of God go with the will• of man, it moves more freely,
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as the stream doth with the wind and tide;
as the stream does with the wind and tide;
c-acp dt n1 vdz p-acp dt n1 cc n1;
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then the more power God puts forth, the more willing you come, Thy people shall be willing, shall be voluntiers, in the day of thy Power, Psal. 110. 3. as if the power of God, in that day wherein its put forth, should make a man a voluntier in coming to Christ Jesus.
then the more power God puts forth, the more willing you come, Thy people shall be willing, shall be Volunteers, in the day of thy Power, Psalm 110. 3. as if the power of God, in that day wherein its put forth, should make a man a Volunteer in coming to christ jesus.
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It's true, God moves contrary to the natural stream, as the tide carries up the River;
It's true, God moves contrary to the natural stream, as the tide carries up the River;
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but when the Lord puts a new Principle, a new bias into the bowl, and that natural heart of sin is taken away,
but when the Lord puts a new Principle, a new bias into the bowl, and that natural heart of since is taken away,
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then this coming, though it be with drawing, is so sweet, that the soul prays, Lord, draw me, and I will run, Cant. 1. 3.
then this coming, though it be with drawing, is so sweet, that the soul prays, Lord, draw me, and I will run, Cant 1. 3.
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Thirdly, It is wondred at, that God should command what he works or gives;
Thirdly, It is wondered At, that God should command what he works or gives;
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for if he mean to give it, why doth he command? and if he command,
for if he mean to give it, why does he command? and if he command,
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(7) part (DIV1)
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how doth he give? if it be a duty, how is it Gods work? and if it be Gods work,
how does he give? if it be a duty, how is it God's work? and if it be God's work,
q-crq vdz pns31 vvi? cs pn31 vbb dt n1, q-crq vbz pn31 n2 n1? cc cs pn31 vbb ng1 n1,
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how can it be my duty? I Answer, That God gives the grace he commands;
how can it be my duty? I Answer, That God gives the grace he commands;
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the duty bidden is also given;
the duty bidden is also given;
dt n1 vvn vbz av vvn;
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and except it be given, it is not the bidding will serve the turn. 1 Joh. 3. 23. This is his command, that we should believe in his Son:
and except it be given, it is not the bidding will serve the turn. 1 John 3. 23. This is his command, that we should believe in his Son:
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So then our believing in Christ is a commandment of God. And in Acts 17 30. God commands all men every where to repent:
So then our believing in christ is a Commandment of God. And in Acts 17 30. God commands all men every where to Repent:
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Here you see that faith and repentance both of them are commanded of God; and its the command that makes them to be your duty:
Here you see that faith and Repentance both of them Are commanded of God; and its the command that makes them to be your duty:
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Well, yet for all this, both these are given by God, Phil. 1. 29. To you li's given to believe, 2 Tim. 2. 25. If God peradventure shall give them repentance to the acknowledgment of the truth:
Well, yet for all this, both these Are given by God, Philip 1. 29. To you li's given to believe, 2 Tim. 2. 25. If God Peradventure shall give them Repentance to the acknowledgment of the truth:
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here you find that both are given:
Here you find that both Are given:
av pn22 vvb cst d vbr vvn:
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Again, Circumcisc your selves to the Lord, and be no more stifnecked, Jer. 44. (Oh Lord, may some say? doth God put this impossible work upon me.) Ezek. 18. 31. Make you a new heart and a new spirit, here these two are commanded, Make you,
Again, Circumcisc your selves to the Lord, and be no more Stiffnecked, Jer. 44. (O Lord, may Some say? does God put this impossible work upon me.) Ezekiel 18. 31. Make you a new heart and a new Spirit, Here these two Are commanded, Make you,
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and Circumcise you, and yet both these are promised and given:
and Circumcise you, and yet both these Are promised and given:
cc vvi pn22, cc av d d vbr vvn cc vvn:
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Deut. 36. 6. I the Lord thy God will Circumcise thy heart, and Ezek. 36. 26. I will make you a new heart and a new spirit:
Deuteronomy 36. 6. I the Lord thy God will Circumcise thy heart, and Ezekiel 36. 26. I will make you a new heart and a new Spirit:
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Can any thing be plainer then this; he commands, and works that which he doth command;
Can any thing be plainer then this; he commands, and works that which he does command;
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he commands, to convince us of our debt, what is due; and of our impotency that we cannot pay;
he commands, to convince us of our debt, what is due; and of our impotency that we cannot pay;
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that we may fall down at the feet of this God:
that we may fallen down At the feet of this God:
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and yet he gives too, for the magnifying and honouring of his free grace to unworthy man,
and yet he gives too, for the magnifying and honouring of his free grace to unworthy man,
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and his power to impotent man that is unable; and therefore we distinguish between Legal commands and Evangelical;
and his power to impotent man that is unable; and Therefore we distinguish between Legal commands and Evangelical;
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those of the law require the dutie, but afford no strength;
those of the law require the duty, but afford no strength;
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but the Gospel which commands faith and repentance that are Gospel-graces, carry the grace and power with them;
but the Gospel which commands faith and Repentance that Are Gospel graces, carry the grace and power with them;
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not unto all that shall oppose and shut the door, but unto the Elect of God,
not unto all that shall oppose and shut the door, but unto the Elect of God,
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and the people of his inward Covenant;
and the people of his inward Covenant;
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So that for a man to say, it's a Gospel command, is to say, that 'tis possible through grace, that is, there goes grace and power with it, which the Lord will convey by the command;
So that for a man to say, it's a Gospel command, is to say, that it's possible through grace, that is, there Goes grace and power with it, which the Lord will convey by the command;
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for the commands of the Gospel are vehicula spiritus, carriers and conveyers that carry along the Spirit with them:
for the commands of the Gospel Are vehicula spiritus, carriers and conveyers that carry along the Spirit with them:
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John 6. 36. The words that I speak they are spirit and life;
John 6. 36. The words that I speak they Are Spirit and life;
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being like the commands given to the dead, Arise, come forth. It is a vain thing to speak commandingly to the dead:
being like the commands given to the dead, Arise, come forth. It is a vain thing to speak commandingly to the dead:
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true, had they not ministred that which was commanded, it had not prevailed; and such are the Gospel-commands of repentance, faith, and making the new-heart:
true, had they not ministered that which was commanded, it had not prevailed; and such Are the Gospel-commands of Repentance, faith, and making the New-heart:
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or else how should the Gospel-word be called, as it is, the ministry of the Spirit, 2 Cor. 3. 8. The ministery of the Spirit is Glorious.
or Else how should the Gospel-word be called, as it is, the Ministry of the Spirit, 2 Cor. 3. 8. The Ministry of the Spirit is Glorious.
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So much for the removing of these •ubs out of the way of Reason. We shall propound a question, for the further handling of this point;
So much for the removing of these •ubs out of the Way of Reason. We shall propound a question, for the further handling of this point;
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why should these Gospel-graces, and especially faith, that bring us to Christ, require super-natural strength and drawing,
why should these Gospel graces, and especially faith, that bring us to christ, require supernatural strength and drawing,
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for their production? And truly there lies some emphasis in this word Gospel-grace:
for their production? And truly there lies Some emphasis in this word Gospel-grace:
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for, may some say, what do you mean by that? I mean that grace which serves to the recovery of man to the Image of God, which he had, and hath lost;
for, may Some say, what do you mean by that? I mean that grace which serves to the recovery of man to the Image of God, which he had, and hath lost;
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for in this state of the Image of God which we had before we fell, there was life;
for in this state of the Image of God which we had before we fell, there was life;
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but in this Gospel grace, by that, there is a resurrection unto that or a better life then we lost before,
but in this Gospel grace, by that, there is a resurrection unto that or a better life then we lost before,
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for God intended to restore his Image unto man, in Christ who is his Image;
for God intended to restore his Image unto man, in christ who is his Image;
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and this Image is restored by the begetting of this Gospel grace that brings us to close with Christ;
and this Image is restored by the begetting of this Gospel grace that brings us to close with christ;
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so that this faith or coming to Christ is a grace of recovery or resurrection, through and by which, the Image we lost is again repaired:
so that this faith or coming to christ is a grace of recovery or resurrection, through and by which, the Image we lost is again repaired:
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now for these graces, they do require a supernatural strength.
now for these graces, they do require a supernatural strength.
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It seems to me, that a man that is able out of his own experience to make this objection, is on the borders of believing;
It seems to me, that a man that is able out of his own experience to make this objection, is on the borders of believing;
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for when as the difficulty of faith once appeares, and man comes to be sensible,
for when as the difficulty of faith once appears, and man comes to be sensible,
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and distrusts his own opposition, then he begins to draw near, or to be on the threshold of faith;
and distrusts his own opposition, then he begins to draw near, or to be on the threshold of faith;
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he that is at a losse is near his way; the water being troubled, there is no question but there is cure:
he that is At a loss is near his Way; the water being troubled, there is no question but there is cure:
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I but, saith the cripple, the Angel moves the water, but I have no bodie to put me in;
I but, Says the cripple, the Angel moves the water, but I have no body to put me in;
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so the promise invites, the Word calls, but I cannot close with Christ there held forth.
so the promise invites, the Word calls, but I cannot close with christ there held forth.
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I am a cripple, and no need but of a hand to help me;
I am a cripple, and no need but of a hand to help me;
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and whereas in Isa. 53. 1. there seems to be a double expression concerning this point of faith, Lord who hath believed our report,
and whereas in Isaiah 53. 1. there seems to be a double expression Concerning this point of faith, Lord who hath believed our report,
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and to whom is the arm of the Lord revealed! A man may say;and to whom is the arm of the Lord revealed! A man may say;
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I heard the report, and believe it to be true, but the baring of the Lords arme must go to the making of man believe,
I herd the report, and believe it to be true, but the baring of the lords arm must go to the making of man believe,
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when we teach that men naturally cannot believe:
when we teach that men naturally cannot believe:
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men wonder and say within themselves, why should not I believe as well as another man? I am as learned and knowing in the Scriptures, and as pregnant as others;
men wonder and say within themselves, why should not I believe as well as Another man? I am as learned and knowing in the Scriptures, and as pregnant as Others;
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and why should a man of a lesser measure and altitude of parts go before me in believing? when we teach that men cannot keep the law of works, there is never a one but will consent to it:
and why should a man of a lesser measure and altitude of parts go before me in believing? when we teach that men cannot keep the law of works, there is never a one but will consent to it:
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truly I cannot keep the Law: I cannot love the Lord with all my heart, and might, and strength; men yield they cannot;
truly I cannot keep the Law: I cannot love the Lord with all my heart, and might, and strength; men yield they cannot;
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but when we preach that faith is above your power, you cannot believe and come to Christ,
but when we preach that faith is above your power, you cannot believe and come to christ,
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though we report the report of Christ to you, that you believe not; few men that believe the one will believe the other:
though we report the report of christ to you, that you believe not; few men that believe the one will believe the other:
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they will not believe but that they can believe, as if it were an easier matter to believe in Christ, then to keep the law;
they will not believe but that they can believe, as if it were an Easier matter to believe in christ, then to keep the law;
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that is, as if it were easier to obey the Gospel, then tis to obey the law,
that is, as if it were Easier to obey the Gospel, then this to obey the law,
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and that therefore such an omnipotent power, as this divine drawing imports, is not necessary to make a sinner believe.
and that Therefore such an omnipotent power, as this divine drawing imports, is not necessary to make a sinner believe.
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Now I beseech you consider, the Law hath something in you:
Now I beseech you Consider, the Law hath something in you:
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for being once written in the heart of man, there do remain some fragments or rubbish, (if I may use that word, in allusion to a building form) but of the Gospel there is not a line in the heart of man by nature, because it is wholly revealed;
for being once written in the heart of man, there do remain Some fragments or rubbish, (if I may use that word, in allusion to a building from) but of the Gospel there is not a line in the heart of man by nature, Because it is wholly revealed;
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and therefore it is as impossible by a saving faith to believe in Christ unto salvation,
and Therefore it is as impossible by a Saving faith to believe in christ unto salvation,
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as it is for a man to keep the law; it's as easy for a man to love God above self, which the law requires,
as it is for a man to keep the law; it's as easy for a man to love God above self, which the law requires,
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as to believe in Christ Jesus with self denial: for in both, self goeth down;
as to believe in christ jesus with self denial: for in both, self Goes down;
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to love with all the heart which the law requires, is as impossible as to believe with all the heart,
to love with all the heart which the law requires, is as impossible as to believe with all the heart,
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as the Gospel requires and commands;
as the Gospel requires and commands;
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and therefore men are mistaken, that think faith is in their power, and confesse that obedience to the command is not. But you will say; the law requires perfection; the Gospel only sincerity;
and Therefore men Are mistaken, that think faith is in their power, and confess that Obedience to the command is not. But you will say; the law requires perfection; the Gospel only sincerity;
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therefore the Gospel is easier of the two. Its true, integrity is required in the law of God;
Therefore the Gospel is Easier of the two. Its true, integrity is required in the law of God;
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for you must not misse a hair, if you will be saved that way:
for you must not miss a hair, if you will be saved that Way:
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Cursed is he that continues not in all things that are written in the Book of the Law to do them, Gal. 3. 9. But now the Gospel requires only a sincere heart:Cursed is he that continues not in all things that Are written in the Book of the Law to do them, Gal. 3. 9. But now the Gospel requires only a sincere heart:
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It's true God in the Gospel is content and pleased with sincerity: and mark what the Apostle saith concerning the law:
It's true God in the Gospel is content and pleased with sincerity: and mark what the Apostle Says Concerning the law:
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It's a burden intollerable which neither they nor their fathers w•re able to bear, Act. 15. 10. But Christ saith, that his yoke is easy,
It's a burden intolerable which neither they nor their Father's w•re able to bear, Act. 15. 10. But christ Says, that his yoke is easy,
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and his burden is light, Matth. 11. 30. Here is the difference;and his burden is Light, Matthew 11. 30. Here is the difference;
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but to rise out of this estate into which we are plunged now (for we must speak of a recovery and rising again) this is as hard and difficult,
but to rise out of this estate into which we Are plunged now (for we must speak of a recovery and rising again) this is as hard and difficult,
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as it is for us to keep the law, all is one. Suppose a man dead, lying in the grave, bound in the grave-clothes as Lazarus was;
as it is for us to keep the law, all is one. Suppose a man dead, lying in the grave, bound in the graveclothes as Lazarus was;
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and a man dead, not bound at all, but perfectly loose from such impediments, is it not all on to put life into either of these two? so though there be not a full integrity of the duties required of necessity in the Gospel;
and a man dead, not bound At all, but perfectly lose from such impediments, is it not all on to put life into either of these two? so though there be not a full integrity of the duties required of necessity in the Gospel;
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ye• man being dead and to rise, recover and come again to a state of salvation and Gods Image:
ye• man being dead and to rise, recover and come again to a state of salvation and God's Image:
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it's all one power that is put forth, to raise a man by faith in Christ, which is recovering Gospel grace,
it's all one power that is put forth, to raise a man by faith in christ, which is recovering Gospel grace,
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as to set a man in the state of perfection, which is the life of Gods Image:
as to Set a man in the state of perfection, which is the life of God's Image:
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but indeed this is made possible (as I said) through grace to believe;
but indeed this is made possible (as I said) through grace to believe;
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but to keep the law perfectly is not made possible to us in this life, no not by grace.
but to keep the law perfectly is not made possible to us in this life, no not by grace.
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God left it under an impossibility, called the impossibility of the law, Rom. 8. and therefore as the Apostle speaks of that faith that is wrought in those that shall be saved:
God left it under an impossibility, called the impossibility of the law, Rom. 8. and Therefore as the Apostle speaks of that faith that is wrought in those that shall be saved:
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it is wrought by an exceeding hyperbole of power, 1 Epes. 18. 19. •he uses such a weight of words;
it is wrought by an exceeding hyperbole of power, 1 Epes. 18. 19. •he uses such a weight of words;
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the exceeding greatness of his mighty power in them that do believe according to the power that was exercised in Christ,
the exceeding greatness of his mighty power in them that do believe according to the power that was exercised in christ,
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when God raised him from the dead:
when God raised him from the dead:
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now Christ was perfectly dead, and lay under the weight of the sinnes of all believers,
now christ was perfectly dead, and lay under the weight of the Sins of all believers,
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and therefore the power that raised him up was omnipotent;
and Therefore the power that raised him up was omnipotent;
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and is not this power exemplified in raising you to faith which is a recovering grace;
and is not this power exemplified in raising you to faith which is a recovering grace;
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except men be pleased to deny that man is not so dead as Christ was, that he hath some degree of spiritual life,
except men be pleased to deny that man is not so dead as christ was, that he hath Some degree of spiritual life,
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though Christ had no degree of natural life; for then he had not been dead, as neither we, if it be so;
though christ had no degree of natural life; for then he had not been dead, as neither we, if it be so;
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and I know not why they should deny the same omnipotent power, to raise them from being dead in sinnes to come to Christ;
and I know not why they should deny the same omnipotent power, to raise them from being dead in Sins to come to christ;
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for to deny the greatness of the power, is to deny the degree of the death;
for to deny the greatness of the power, is to deny the degree of the death;
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and therefore I think it to be a good reason for the conclusion of this digression, from the privation o• defect that is in man to believe,
and Therefore I think it to be a good reason for the conclusion of this digression, from the privation o• defect that is in man to believe,
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and the power that is necessary to relieve that defect, and heal that privation; to argue the impossibility of faith to a natural man; And,
and the power that is necessary to relieve that defect, and heal that privation; to argue the impossibility of faith to a natural man; And,
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For that which is said, if others of lower form, lesse in parts, do believe,
For that which is said, if Others of lower from, less in parts, do believe,
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why not I•• why should not I think my self a believer, as well as he, or another?
why not I•• why should not I think my self a believer, as well as he, or Another?
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I reply, that in Scripture, especially our Saviours doctrine, the reason of believing, and not believing, seems to lie very high and out of sight; (as they say of the head of Nilus ) mark and take no offence,
I reply, that in Scripture, especially our Saviors Doctrine, the reason of believing, and not believing, seems to lie very high and out of sighed; (as they say of the head of Nilus) mark and take no offence,
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but let your Reason stoop to God and his Word) you believe not, because you are not of my sheep, John 10. 26. as many as were ordained to eternal life, believed;
but let your Reason stoop to God and his Word) you believe not, Because you Are not of my sheep, John 10. 26. as many as were ordained to Eternal life, believed;
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as if ordination to eternal life were the original or cause of believing, Acts 13. 48. But we shall look only into man himself, in whom there is reason enough for his unbelief:
as if ordination to Eternal life were the original or cause of believing, Acts 13. 48. But we shall look only into man himself, in whom there is reason enough for his unbelief:
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how can you believe, that receive honour one of another? John 5. 40. there are so many reasons for unbelief as there are master sins,how can you believe, that receive honour one of Another? John 5. 40. there Are so many Reasons for unbelief as there Are master Sins,
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for every master sin, as it brings the soul under great guilt; so it hinders the soul from coming to Christ Jesus:
for every master since, as it brings the soul under great guilt; so it hinders the soul from coming to christ jesus:
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but then what reason in man can there be given for his faith in Christ? We see many simple men the Scripture calls them babes, believe, learned men, do not.
but then what reason in man can there be given for his faith in christ? We see many simple men the Scripture calls them babes, believe, learned men, do not.
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We have read of a thousand converted at the first Sermon they heard, as at Peters Sermon:
We have read of a thousand converted At the First Sermon they herd, as At Peter's Sermon:
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And again, many hear a thousand Sermons, and yet are not believers.
And again, many hear a thousand Sermons, and yet Are not believers.
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In short, though nature and art in their works require the subject they work upon to be disposed and fitted with capacity, else the work is hindred; (therefore the sun hardens and softens according to the temper of the subject on which it works;) but God that works this faith,
In short, though nature and art in their works require the Subject they work upon to be disposed and fitted with capacity, Else the work is hindered; (Therefore the sun hardens and softens according to the temper of the Subject on which it works;) but God that works this faith,
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if he do not find a subject prepared (as indeed he doth not) he can make or create faith in most indisposed subjects;
if he do not find a Subject prepared (as indeed he does not) he can make or create faith in most indisposed subject's;
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for Creation requires not so much as matter to work on, but works out of nothing,
for Creation requires not so much as matter to work on, but works out of nothing,
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as we know, which nature cannot do. When God works faith in y••, he finds no propension to faith, but opposition;
as we know, which nature cannot do. When God works faith in y••, he finds no propension to faith, but opposition;
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he finds nothing, lesse then nothing in man, but he works it: I say, there is no cause can be given, in man ▪ why one believes, and not another:
he finds nothing, less then nothing in man, but he works it: I say, there is no cause can be given, in man ▪ why one believes, and not Another:
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because it is the hand of free and powerful grace, that works it in man, without finding any propension unto it.
Because it is the hand of free and powerful grace, that works it in man, without finding any propension unto it.
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The reason why these Gospel-graces do require a supernatural strength is this, in general;
The reason why these Gospel graces do require a supernatural strength is this, in general;
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Christs dominion in man is begun, and carried on, first, by the almighty power of God.
Christ dominion in man is begun, and carried on, First, by the almighty power of God.
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Secondly, By the conquest of Christ himself; for we must be partakers of that before we can believe:
Secondly, By the conquest of christ himself; for we must be partakers of that before we can believe:
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And thirdly, by the energie and operation of the Spirit;
And Thirdly, by the energy and operation of the Spirit;
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so that we may say, as it's said, Zachariah 4. 6. Not by strength, (he means humane) not by power, but by my Spirit, saith the Lord of Hosts:
so that we may say, as it's said, Zachariah 4. 6. Not by strength, (he means humane) not by power, but by my Spirit, Says the Lord of Hosts:
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But to speak particularly to the point. Faith in Christ, as it is a duty in respect of the command of God;
But to speak particularly to the point. Faith in christ, as it is a duty in respect of the command of God;
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so it is a principle of new life, in order to the recovery of the state of Gods Image:
so it is a principle of new life, in order to the recovery of the state of God's Image:
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Now let the consideration of faith, as 'tis a duty, passe, and consider it, as 'tis a principle, seed,
Now let the consideration of faith, as it's a duty, pass, and Consider it, as it's a principle, seed,
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and root of spiritual life, whereby we live unto, or with God;
and root of spiritual life, whereby we live unto, or with God;
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and then tell me in a sober judgment, whether nature can plant a supernatural principle: (For plantation of principles the strength must be supernatural:) whether a supernatural principle is likely to be planted by the power of nature;
and then tell me in a Sobrium judgement, whither nature can plant a supernatural principle: (For plantation of principles the strength must be supernatural:) whither a supernatural principle is likely to be planted by the power of nature;
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I think there are but few that will affirm it:
I think there Are but few that will affirm it:
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Formes naturally begotten by generation are educed (as Philosophers say) out of the power of the matter.
Forms naturally begotten by generation Are educed (as Philosophers say) out of the power of the matter.
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But can a supernatural principle be educed by the power of the matter? No, they rise meerly out of nothing.
But can a supernatural principle be educed by the power of the matter? No, they rise merely out of nothing.
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I do not discuss now, whether every duty of faith and repentance require a supernatural strength proceeding from the principles already planted, as fruit from the •oo•:
I do not discuss now, whither every duty of faith and Repentance require a supernatural strength proceeding from the principles already planted, as fruit from the •oo•:
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but whether the principles themselves, the habitual graces be of Gods plantation, yea, or no;
but whither the principles themselves, the habitual graces be of God's plantation, yea, or no;
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which no man will deny that thinks the new creature to be Gods work, as well as natural man is.
which not man will deny that thinks the new creature to be God's work, as well as natural man is.
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For (and it is but reasonable for me to speak it) shall we by our natural being, confessedly be the creatures of God,
For (and it is but reasonable for me to speak it) shall we by our natural being, confessedly be the creatures of God,
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and deny our selves as new creatures, in regard of our spiritual being, to be of God:
and deny our selves as new creatures, in regard of our spiritual being, to be of God:
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there are but two places of Scripture whereby I prove all this that I have recited, John 1. 13. all believers are born (via•.
there Are but two places of Scripture whereby I prove all this that I have recited, John 1. 13. all believers Are born (via•.
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by regeneration) not of blood, nor of the will of the flesh, nor of the will of man, but of God:
by regeneration) not of blood, nor of the will of the Flesh, nor of the will of man, but of God:
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a plain denial of the will of man, to be a concurrent agent or cause in the work of regeneration:
a plain denial of the will of man, to be a concurrent agent or cause in the work of regeneration:
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he denies three things that natural generation hath dependance on, and affirms one;
he Denies three things that natural generation hath dependence on, and affirms one;
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not of blood as natural generation, nor of the will of the flesh, nor of the will of man, but of God: not of blood as natural generation, nor of the will of the Flesh, nor of the will of man, but of God:
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This spiritual birth is left to be of God, and his will; and mark, it is denied to be of the darling mans will:
This spiritual birth is left to be of God, and his will; and mark, it is denied to be of the darling men will:
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Deut. 29 4. you have seen great signes and wonders (that one would think should have brought faith out of a rock of stone) for the space of forty years, ever since you were in Egypt, and came along through the wilderness; Deuteronomy 29 4. you have seen great Signs and wonders (that one would think should have brought faith out of a rock of stone) for the Molle of forty Years, ever since you were in Egypt, and Come along through the Wilderness;
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and yet the Lord hath not given you a heart to perceive, and eyes to see,
and yet the Lord hath not given you a heart to perceive, and eyes to see,
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and ears to hear to this day. and ears to hear to this day.
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Objects they had, that one would have thought should have wrought faith in the heart of man:
Objects they had, that one would have Thought should have wrought faith in the heart of man:
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But the reason why they had not a jot of faith wrought in them for so long a time, was;
But the reason why they had not a jot of faith wrought in them for so long a time, was;
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because God had not given them eyes to see: so that the natural light of man is not that, wherein faith is seated:
Because God had not given them eyes to see: so that the natural Light of man is not that, wherein faith is seated:
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man may see and not see: see and wonder; but not see and believe: a clear attestation that he must see by Gods light;
man may see and not see: see and wonder; but not see and believe: a clear attestation that he must see by God's Light;
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and perceive by a sense given to the heart by God:
and perceive by a sense given to the heart by God:
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4512
And so I have done with that question, and shall now open the properties of this drawing of God; which are four.
And so I have done with that question, and shall now open the properties of this drawing of God; which Are four.
cc av pns11 vhb vdn p-acp d n1, cc vmb av vvi dt n2 pp-f d vvg pp-f np1; r-crq vbr crd.
(7) part (DIV1)
537
Page 264
4513
First, It's victorious over all incounters and opposition. Secondly, It makes the person drawn a volunteir.
First, It's victorious over all encounters and opposition. Secondly, It makes the person drawn a volunteir.
ord, pn31|vbz j p-acp d vvz cc n1. ord, pn31 vvz dt n1 vvn dt n1.
(7) part (DIV1)
538
Page 265
4514
Thirdly, Its a drawing by teaching, vers. 45. Fourthly, It is such as is peculiar and proper to the elect of God.
Thirdly, Its a drawing by teaching, vers. 45. Fourthly, It is such as is peculiar and proper to the elect of God.
ord, pn31|vbz dt vvg p-acp vvg, fw-la. crd ord, pn31 vbz d c-acp vbz j cc j p-acp dt n-vvn pp-f np1.
(7) part (DIV1)
540
Page 265
4515
First, It is a victorious drawing, prevalent over all resistance that can be made against it:
First, It is a victorious drawing, prevalent over all resistance that can be made against it:
ord, pn31 vbz dt j vvg, j p-acp d n1 cst vmb vbi vvn p-acp pn31:
(7) part (DIV1)
542
Page 265
4516
there is a contrariety in the heart of natural man to grace, especially to faith, and no grace is so much opposed, tempted, beleaguered, and fought against by the Devil, as a mans faith;
there is a contrariety in the heart of natural man to grace, especially to faith, and no grace is so much opposed, tempted, beleaguered, and fought against by the devil, as a men faith;
pc-acp vbz dt n1 p-acp dt n1 pp-f j n1 pc-acp vvi, av-j p-acp n1, cc dx n1 vbz av av-d vvn, vvn, j-vvn, cc vvd p-acp p-acp dt n1, c-acp dt ng1 n1;
(7) part (DIV1)
542
Page 265
4517
and none that the contrariety of nature makes head, and fights against, and resists, by reason of the innate enmity which is in it, as Faith;
and none that the contrariety of nature makes head, and fights against, and resists, by reason of the innate enmity which is in it, as Faith;
cc pi cst dt n1 pp-f n1 vvz n1, cc vvz p-acp, cc vvz, p-acp n1 pp-f dt j n1 r-crq vbz p-acp pn31, c-acp n1;
(7) part (DIV1)
542
Page 265
4518
it makes resistance, but how? As a drop of water falling into a great fire, makes resistance to the fire as a drop can do,
it makes resistance, but how? As a drop of water falling into a great fire, makes resistance to the fire as a drop can do,
pn31 vvz n1, cc-acp q-crq? p-acp dt n1 pp-f n1 vvg p-acp dt j n1, vvz n1 p-acp dt n1 c-acp dt n1 vmb vdi,
(7) part (DIV1)
542
Page 265
4519
but cannot make a victorious resistance to quench the fire, but is swallowed up by it;
but cannot make a victorious resistance to quench the fire, but is swallowed up by it;
cc-acp vmbx vvi dt j n1 pc-acp vvi dt n1, cc-acp vbz vvn a-acp p-acp pn31;
(7) part (DIV1)
542
Page 265
4520
so the resistance that is made against the power of God cannot be victorious, but that the power of God overcomes all resistance and withdrawment:
so the resistance that is made against the power of God cannot be victorious, but that the power of God overcomes all resistance and withdrawment:
av dt n1 cst vbz vvn p-acp dt n1 pp-f np1 vmbx vbi j, cc-acp cst dt n1 pp-f np1 vvz d n1 cc n1:
(7) part (DIV1)
542
Page 265
4521
My meaning is, when God engages purposely and intentionally, according to his elective purpose, to draw men to Christ,
My meaning is, when God engages purposely and intentionally, according to his elective purpose, to draw men to christ,
po11 n1 vbz, c-crq np1 vvz av cc av-j, vvg p-acp po31 j n1, pc-acp vvi n2 p-acp np1,
(7) part (DIV1)
542
Page 265
4522
then this power of God becomes and appears to be victorious;
then this power of God becomes and appears to be victorious;
cs d n1 pp-f np1 vvz cc vvz pc-acp vbi j;
(7) part (DIV1)
542
Page 265
4523
then let Onesimus run from his Master to Rome, God will find him in a prison there, and convert him;
then let Onesimus run from his Master to Room, God will find him in a prison there, and convert him;
av vvb np1 vvb p-acp po31 n1 p-acp vvi, np1 vmb vvi pno31 p-acp dt n1 a-acp, cc vvi pno31;
(7) part (DIV1)
542
Page 265
4524
let Naaman be in Syria, let the widdow of Sarepta be in a City of Sidon, that is, (as Christ means) out of all high ways to conversion, the power and grace of God will find them out;
let Naaman be in Syria, let the widow of Sarepta be in a city of Sidon, that is, (as christ means) out of all high ways to conversion, the power and grace of God will find them out;
vvb np1 vbi p-acp np1, vvb dt n1 pp-f np1 vbi p-acp dt n1 pp-f np1, cst vbz, (c-acp np1 vvz) av pp-f d j n2 p-acp n1, dt n1 cc n1 pp-f np1 vmb vvi pno32 av;
(7) part (DIV1)
542
Page 265
4525
I say, when God intends the work:
I say, when God intends the work:
pns11 vvb, c-crq np1 vvz dt n1:
(7) part (DIV1)
542
Page 265
4526
For as Israel is prevailed over and kept in slavery, until God saith, I have seen, I have seen the affliction of my people,
For as Israel is prevailed over and kept in slavery, until God Says, I have seen, I have seen the affliction of my people,
c-acp c-acp np1 vbz vvn a-acp cc vvn p-acp n1, c-acp np1 vvz, pns11 vhb vvn, pns11 vhb vvn dt n1 pp-f po11 n1,
(7) part (DIV1)
542
Page 265
4527
and am come down to deliver them; and am come down to deliver them;
cc vbm vvn a-acp pc-acp vvi pno32;
(7) part (DIV1)
542
Page 265
4528
then you know the deliverance is wrought in despight of Pharaoh, then there was no longer keeping them under slavery:
then you know the deliverance is wrought in despite of Pharaoh, then there was no longer keeping them under slavery:
cs pn22 vvb dt n1 vbz vvn p-acp n1 pp-f np1, av a-acp vbds av-dx av-jc vvg pno32 p-acp n1:
(7) part (DIV1)
542
Page 266
4529
So till the time be that God hath appointed to draw his Children of purpose to his Son by an actual call, a sinful lustful person lies in slavery to every sinful lust, every cord holds him ▪ and then he shall find a door open,
So till the time be that God hath appointed to draw his Children of purpose to his Son by an actual call, a sinful lustful person lies in slavery to every sinful lust, every cord holds him ▪ and then he shall find a door open,
av c-acp dt n1 vbb cst np1 vhz vvn pc-acp vvi po31 n2 pp-f n1 p-acp po31 n1 p-acp dt j n1, dt j j n1 vvz p-acp n1 p-acp d j n1, d n1 vvz pno31 ▪ cc cs pns31 vmb vvi dt n1 j,
(7) part (DIV1)
542
Page 266
4530
and the resistance removed and suspended for that time.
and the resistance removed and suspended for that time.
cc dt n1 vvn cc vvn p-acp d n1.
(7) part (DIV1)
542
Page 266
4531
When Moses was in Egypt, and an Egyptian fought against an Israelite, he slew the Egyptian in rescue of an Israelite; it was a preludium or presage that he should deliver Israel out of Egypt, the whole body of them;
When Moses was in Egypt, and an Egyptian fought against an Israelite, he slew the Egyptian in rescue of an Israelite; it was a preludium or presage that he should deliver Israel out of Egypt, the Whole body of them;
c-crq np1 vbds p-acp np1, cc dt jp vvn p-acp dt np1, pns31 vvd dt jp p-acp n1 pp-f dt np1; pn31 vbds dt fw-la cc n1 cst pns31 vmd vvi np1 av pp-f np1, dt j-jn n1 pp-f pno32;
(7) part (DIV1)
542
Page 266
4532
and therefore when the body came to be delivered forty years after this, he did it with a mighty hand:
and Therefore when the body Come to be Delivered forty Years After this, he did it with a mighty hand:
cc av c-crq dt n1 vvd pc-acp vbi vvn crd n2 p-acp d, pns31 vdd pn31 p-acp dt j n1:
(7) part (DIV1)
542
Page 266
4533
So God victoriously brings out of the state of sin single souls, and slays their corruptions,
So God victoriously brings out of the state of since single Souls, and slays their corruptions,
av np1 av-j vvz av pp-f dt n1 pp-f n1 j n2, cc vvz po32 n2,
(7) part (DIV1)
542
Page 266
4534
as victoriously as the whole Church shall be delivered at last from the greatest Pharaohs, death, divel, and sin;
as victoriously as the Whole Church shall be Delivered At last from the greatest Pharaohs, death, Devil, and since;
c-acp av-j c-acp dt j-jn n1 vmb vbi vvn p-acp ord p-acp dt js np1, n1, n1, cc n1;
(7) part (DIV1)
542
Page 266
4535
and therefore observe the stile used in the Covenant is very peremptory, I will give; I will put;
and Therefore observe the style used in the Covenant is very peremptory, I will give; I will put;
cc av vvb dt n1 vvn p-acp dt n1 vbz av j, pns11 vmb vvi; pns11 vmb vvi;
(7) part (DIV1)
542
Page 266
4536
and on mans part, They shall come; They shall know; They shall not depart away from me.
and on men part, They shall come; They shall know; They shall not depart away from me.
cc p-acp ng1 n1, pns32 vmb vvi; pns32 vmb vvi; pns32 vmb xx vvi av p-acp pno11.
(7) part (DIV1)
542
Page 266
4537
The reason of the victorious power of grace is, that the world moves by carnal and sensual objects,
The reason of the victorious power of grace is, that the world moves by carnal and sensual objects,
dt n1 pp-f dt j n1 pp-f n1 vbz, cst dt n1 vvz p-acp j cc j n2,
(7) part (DIV1)
542
Page 266
4538
and so the Devil and Flesh they move objectively, their motion whereby they move from God is but objective, propounding pleasing or fearful objects to the mind of man, either drawing,
and so the devil and Flesh they move objectively, their motion whereby they move from God is but objective, propounding pleasing or fearful objects to the mind of man, either drawing,
cc av dt n1 cc n1 pns32 vvb av-j, po32 n1 c-crq pns32 vvb p-acp np1 vbz p-acp n1, vvg vvg cc j n2 p-acp dt n1 pp-f n1, av-d vvg,
(7) part (DIV1)
542
Page 266
4539
or alluring, or affrighting a man from faith in Christ;
or alluring, or affrighting a man from faith in christ;
cc j-vvg, cc vvg dt n1 p-acp n1 p-acp np1;
(7) part (DIV1)
542
Page 266
4540
now if Gods moving and drawing should not be more powerful and strong then the devils, the worlds,
now if God's moving and drawing should not be more powerful and strong then the Devils, the world's,
av cs n2 vvg cc vvg vmd xx vbi av-dc j cc j cs dt n2, dt n2,
(7) part (DIV1)
542
Page 266
4541
or mans own withdrawing, there neither would nor could be conversion wrought, if the drawing of man to Christ were not more powerful than mans withdrawment from Christ;
or men own withdrawing, there neither would nor could be conversion wrought, if the drawing of man to christ were not more powerful than men withdrawment from christ;
cc vvz d n-vvg, a-acp d vmd ccx vmd vbi n1 vvn, cs dt vvg pp-f n1 p-acp np1 vbdr xx av-dc j cs n2 n1 p-acp np1;
(7) part (DIV1)
542
Page 266
4542
for there nothing could be done, nor could conversion be wrought at all:
for there nothing could be done, nor could conversion be wrought At all:
c-acp pc-acp pix vmd vbi vdn, ccx vmd n1 vbi vvn p-acp d:
(7) part (DIV1)
542
Page 266
4543
If the stream be equal with the Tide, then it would be standing water, the tide could not run up, nor the stream run down;
If the stream be equal with the Tide, then it would be standing water, the tide could not run up, nor the stream run down;
cs dt n1 vbb j-jn p-acp dt n1, cs pn31 vmd vbi vvg n1, dt n1 vmd xx vvi a-acp, ccx dt n1 vvb a-acp;
(7) part (DIV1)
542
Page 266
4544
so if these two, the things that draw me to, and that withdraw me from the Lord Jesus, were of equal power, it would be standing water, there could be no conversion;
so if these two, the things that draw me to, and that withdraw me from the Lord jesus, were of equal power, it would be standing water, there could be no conversion;
av cs d crd, dt n2 d vvb pno11 pc-acp, cc d vvb pno11 p-acp dt n1 np1, vbdr pp-f j-jn n1, pn31 vmd vbi vvg n1, pc-acp vmd vbi dx n1;
(7) part (DIV1)
542
Page 267
4545
but now the work is wrought, because the strength is too hard for the opposite withdrawment;
but now the work is wrought, Because the strength is too hard for the opposite withdrawment;
cc-acp av dt n1 vbz vvn, c-acp dt n1 vbz av j c-acp dt j-jn n1;
(7) part (DIV1)
542
Page 267
4546
You have overcome them, little children, 1 Joh. 4. 3, 4. because greater is he that is in you, You have overcome them, little children, 1 John 4. 3, 4. Because greater is he that is in you,
pn22 vhb vvn pno32, j n2, vvn np1 crd crd, crd p-acp jc vbz pns31 cst vbz p-acp pn22,
(7) part (DIV1)
542
Page 267
4547
than he that is in the world: than he that is in the world:
cs pns31 cst vbz p-acp dt n1:
(7) part (DIV1)
542
Page 267
4548
For reason teaches, that the greater power is the overcoming power God doth otherwise move the heart of man to believe in Christ, than these withd•awers can remove;
For reason Teaches, that the greater power is the overcoming power God does otherwise move the heart of man to believe in christ, than these withd•awers can remove;
p-acp n1 vvz, cst dt jc n1 vbz dt vvg n1 np1 vdz av vvi dt n1 pp-f n1 pc-acp vvi p-acp np1, cs d n2 vmb vvi;
(7) part (DIV1)
542
Page 267
4549
for the devil or world can but move by suitable objects, that are suitable to present temper,
for the Devil or world can but move by suitable objects, that Are suitable to present temper,
p-acp dt n1 cc n1 vmb cc-acp vvi p-acp j n2, cst vbr j pc-acp vvi n1,
(7) part (DIV1)
542
Page 267
4550
and therefore they move by forreign motives;
and Therefore they move by foreign motives;
cc av pns32 vvb p-acp j n2;
(7) part (DIV1)
542
Page 267
4551
for you must needs confess, I think, that the devil frights or draws men by objects, that is all he can do;
for you must needs confess, I think, that the Devil frights or draws men by objects, that is all he can do;
c-acp pn22 vmb av vvi, pns11 vvb, cst dt n1 vvz cc vvz n2 p-acp n2, cst vbz d pns31 vmb vdi;
(7) part (DIV1)
542
Page 267
4552
but how doth God move? he moves by principle;
but how does God move? he moves by principle;
cc-acp q-crq vdz np1 vvi? pns31 vvz p-acp n1;
(7) part (DIV1)
542
Page 267
4553
there's the clear difference, putting another principle into the heart of man, which shall wholly attend, desire,
there's the clear difference, putting Another principle into the heart of man, which shall wholly attend, desire,
pc-acp|vbz dt j n1, vvg j-jn n1 p-acp dt n1 pp-f n1, r-crq vmb av-jn vvi, vvb,
(7) part (DIV1)
542
Page 267
4554
and thirst after the gaining of the Lord Jesus: you may see the difference in this instance;
and thirst After the gaining of the Lord jesus: you may see the difference in this instance;
cc vvb p-acp dt n-vvg pp-f dt n1 np1: pn22 vmb vvi dt n1 p-acp d n1;
(7) part (DIV1)
542
Page 267
4555
if you throw a stone upwards, it's moved by a forreign motive, a strength without it;
if you throw a stone upward, it's moved by a foreign motive, a strength without it;
cs pn22 vvb dt n1 av-j, pn31|vbz vvn p-acp dt j n1, dt n1 p-acp pn31;
(7) part (DIV1)
542
Page 267
4556
but see what becomes of it, see how the Principle within, overcomes the forreign power;
but see what becomes of it, see how the Principle within, overcomes the foreign power;
cc-acp vvb r-crq vvz pp-f pn31, vvb c-crq dt n1 a-acp, vvz dt j n1;
(7) part (DIV1)
542
Page 267
4557
for it abates by degrees, till it comes to turn, and down it comes again without throwing, by virtue of the principle whereby it is moved to its own center:
for it abates by Degrees, till it comes to turn, and down it comes again without throwing, by virtue of the principle whereby it is moved to its own centre:
c-acp pn31 vvz p-acp n2, c-acp pn31 vvz pc-acp vvi, cc a-acp pn31 vvz av p-acp vvg, p-acp n1 pp-f dt n1 c-crq pn31 vbz vvn p-acp po31 d n1:
(7) part (DIV1)
542
Page 267
4558
So it shall be and is, when God plants a principle in his people that shall propend to Christ,
So it shall be and is, when God plants a principle in his people that shall propend to christ,
av pn31 vmb vbi cc vbz, c-crq np1 vvz dt n1 p-acp po31 n1 cst vmb vvb p-acp np1,
(7) part (DIV1)
542
Page 267
4559
as the chief good, these forreign motives, though they may prevail to make agitation, and shake the man, yet it overcomes;
as the chief good, these foreign motives, though they may prevail to make agitation, and shake the man, yet it overcomes;
c-acp dt j-jn j, d j n2, cs pns32 vmb vvi pc-acp vvi n1, cc vvi dt n1, av pn31 vvz;
(7) part (DIV1)
542
Page 267
4560
and God by giving a new heart, and bidding the soul with power to come to Christ, it shall come, and overcome all objective suggestions;
and God by giving a new heart, and bidding the soul with power to come to christ, it shall come, and overcome all objective suggestions;
cc np1 p-acp vvg dt j n1, cc vvg dt n1 p-acp n1 pc-acp vvi p-acp np1, pn31 vmb vvi, cc vvi d n1 n2;
(7) part (DIV1)
542
Page 267
4561
otherwise I say again, the power of God in the conversion of a sinner would be less than the concurrent power that withdraws,
otherwise I say again, the power of God in the conversion of a sinner would be less than the concurrent power that withdraws,
av pns11 vvb av, dt n1 pp-f np1 p-acp dt n1 pp-f dt n1 vmd vbi av-dc cs dt j n1 cst vvz,
(7) part (DIV1)
542
Page 267
4562
and there could be nothing wrought; but now there is somewhat wrought, and therefore the power of God is greater.
and there could be nothing wrought; but now there is somewhat wrought, and Therefore the power of God is greater.
cc a-acp vmd vbi pix vvn; cc-acp av pc-acp vbz av vvn, cc av dt n1 pp-f np1 vbz jc.
(7) part (DIV1)
542
Page 268
4563
This victorious drawing of God is seen in two things. First, in overcoming that which doth resist and would hinder.
This victorious drawing of God is seen in two things. First, in overcoming that which does resist and would hinder.
d j vvg pp-f np1 vbz vvn p-acp crd n2. ord, p-acp vvg d r-crq vdz vvi cc vmd vvi.
(7) part (DIV1)
543
Page 268
4564
Secondly, Inclining or enabling the heart to chuse or close with Christ, to whom God would have it come.
Secondly, Inclining or enabling the heart to choose or close with christ, to whom God would have it come.
ord, vvg cc vvg dt n1 pc-acp vvi cc vvi p-acp np1, p-acp ro-crq np1 vmd vhi pn31 vvn.
(7) part (DIV1)
545
Page 268
4565
Both these are in one Text, I will take away the heart of stone, Ezek. 36. 26. there is the overcoming of that which lies in the way resisting:
Both these Are in one Text, I will take away the heart of stone, Ezekiel 36. 26. there is the overcoming of that which lies in the Way resisting:
av-d d vbr p-acp crd n1, pns11 vmb vvi av dt n1 pp-f n1, np1 crd crd a-acp vbz dt vvg pp-f d r-crq vvz p-acp dt n1 vvg:
(7) part (DIV1)
545
Page 268
4566
And I will give a heart of flesh; And I will give a heart of Flesh;
cc pns11 vmb vvi dt n1 pp-f n1;
(7) part (DIV1)
545
Page 268
4567
that is, I will turn the heart into a temper contrary to what it was, that it shall rellish what it distasted, and love what it hated;
that is, I will turn the heart into a temper contrary to what it was, that it shall relish what it distasted, and love what it hated;
cst vbz, pns11 vmb vvi dt n1 p-acp dt n1 j-jn p-acp r-crq pn31 vbds, cst pn31 vmb vvi r-crq pn31 vvn, cc vvb r-crq pn31 vvd;
(7) part (DIV1)
545
Page 268
4568
because there is a new appetite and inclination moving the other way, that he can with as much ease and propension move and come to Christ Jesus the Lord,
Because there is a new appetite and inclination moving the other Way, that he can with as much ease and propension move and come to christ jesus the Lord,
c-acp pc-acp vbz dt j n1 cc n1 vvg dt j-jn n1, cst pns31 vmb p-acp c-acp d n1 cc n1 vvi cc vvi p-acp np1 np1 dt n1,
(7) part (DIV1)
545
Page 268
4569
as before he did from him: For whether God come in with greater strength, as the tide into a River;
as before he did from him: For whither God come in with greater strength, as the tide into a River;
c-acp c-acp pns31 vdd p-acp pno31: c-acp cs np1 vvb p-acp p-acp jc n1, c-acp dt n1 p-acp dt n1;
(7) part (DIV1)
545
Page 268
4570
or also that the principle within be changed, as the bias on the other side the Bowl, the heart will •un contrary to what it did before:
or also that the principle within be changed, as the bias on the other side the Bowl, the heart will •un contrary to what it did before:
cc av cst dt n1 p-acp vbi vvn, c-acp dt n1 p-acp dt j-jn n1 dt n1, dt n1 vmb vvi j-jn p-acp r-crq pn31 vdd a-acp:
(7) part (DIV1)
545
Page 268
4571
The power of God in the conversion of a sinner must be victorious over all contrary power.
The power of God in the conversion of a sinner must be victorious over all contrary power.
dt n1 pp-f np1 p-acp dt n1 pp-f dt n1 vmb vbi j p-acp d j-jn n1.
(7) part (DIV1)
545
Page 268
4572
Thus I have shewn that 'tis a victorious drawing.
Thus I have shown that it's a victorious drawing.
av pns11 vhb vvn cst pns31|vbz dt j vvg.
(7) part (DIV1)
545
Page 268
4573
2. The second property of this drawing of God is, that it makes the heart-more willing for the drawing: 2. The second property of this drawing of God is, that it makes the heart-more willing for the drawing:
crd dt ord n1 pp-f d vvg pp-f np1 vbz, cst pn31 vvz dt j j p-acp dt vvg:
(7) part (DIV1)
546
Page 268
4574
All that ever come to Christ, they come as Voluntiers, they come willingly, they do not come as forcibly constrained; for constraint is for slaves:
All that ever come to christ, they come as Volunteers, they come willingly, they do not come as forcibly constrained; for constraint is for slaves:
d cst av vvn p-acp np1, pns32 vvb p-acp n2, pns32 vvb av-j, pns32 vdb xx vvi c-acp av-j vvn; p-acp n1 vbz p-acp n2:
(7) part (DIV1)
546
Page 268
4575
Lactantius hath a saying, and 'tis true, If Religion be constrained ▪ jam nulla est, then it is none: Religion cannot be compelled;Lactantius hath a saying, and it's true, If Religion be constrained ▪ jam nulla est, then it is none: Religion cannot be compelled;
np1 vhz dt n-vvg, cc pn31|vbz j, cs n1 vbb vvn ▪ fw-la fw-la fw-la, av pn31 vbz pix: n1 vmbx vbi vvn;
(7) part (DIV1)
546
Page 268
4576
there is nothing more voluntary than that which we call Religion:
there is nothing more voluntary than that which we call Religion:
pc-acp vbz pix av-dc j-jn cs d r-crq pns12 vvb n1:
(7) part (DIV1)
546
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So I say of the heart of man in this point, that a forced will (if any such could be) is rather noluntas a nilling, than voluntas a willing:
So I say of the heart of man in this point, that a forced will (if any such could be) is rather noluntas a nilling, than Voluntas a willing:
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And therefore though man at first motion, when God by his Grace revealed doth come to make seizure and take hold of mans heart, do resist,
And Therefore though man At First motion, when God by his Grace revealed does come to make seizure and take hold of men heart, do resist,
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and say as he in Mat. 21. 29. I will not;
and say as he in Mathew 21. 29. I will not;
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Yet afterwards, faith the Text, he repented and went: So when this drawing comes, then the heart of nilling is made willing:Yet afterwards, faith the Text, he repented and went: So when this drawing comes, then the heart of nilling is made willing:
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The Scripture compounds in one mans will and Gods power;
The Scripture compounds in one men will and God's power;
dt n1 vvz p-acp crd ng1 n1 cc npg1 n1;
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Thy people shall be willing in the day of thy power, Psal ▪ 110. 3. The exerting of Gods power makes a people Voluntiers:Thy people shall be willing in the day of thy power, Psalm ▪ 110. 3. The exerting of God's power makes a people Volunteers:
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And therefore though at first Israel be unwilling to be delivered;
And Therefore though At First Israel be unwilling to be Delivered;
cc av cs p-acp ord np1 vbi j pc-acp vbi vvn;
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when Moses first delivered his Commission to them, they did not relish the motion, they found fault, Exod. 5. 21. Thou hast made our favour to stink before Pharaoh, we shall be the worse for thee:
when Moses First Delivered his Commission to them, they did not relish the motion, they found fault, Exod 5. 21. Thou hast made our favour to stink before Pharaoh, we shall be the Worse for thee:
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And Exod. 6. 9. They hearkened not unto Moses voice, because of their affliction and cruel bondage:
And Exod 6. 9. They harkened not unto Moses voice, Because of their affliction and cruel bondage:
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Yet this Israel, after they had seen the hand of God with Moses, and the miracles that he wrought,
Yet this Israel, After they had seen the hand of God with Moses, and the Miracles that he wrought,
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and those impediments were confuted, they were willing to go out in post haste;
and those impediments were confuted, they were willing to go out in post haste;
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they went out in the night, and there was not a dog that barked or moved his tongue to give interruption to their clear passage, Exod. 11. 7. So I may allude in this point very properly;
they went out in the night, and there was not a dog that barked or moved his tongue to give interruption to their clear passage, Exod 11. 7. So I may allude in this point very properly;
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man filled with prejudice and enmity at first, when the Lord begins to call dislikes the motion, fights all he can to maintain self;
man filled with prejudice and enmity At First, when the Lord begins to call dislikes the motion, fights all he can to maintain self;
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but then the Lord repeats his drawings, and his knockings, over and over again, till his arm becomes victorious in mans conversion,
but then the Lord repeats his drawings, and his knockings, over and over again, till his arm becomes victorious in men conversion,
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and then being made willing, and tasting a sweetness in God, and the motion made, he is drawn and comes, he is drawn and runs.
and then being made willing, and tasting a sweetness in God, and the motion made, he is drawn and comes, he is drawn and runs.
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The reason of this second point is, because there is loving kindness in Gods drawing, he constrains by love, Hos. 11 4. I will draw them with the cords of a man, with loving kindness will I draw them;
The reason of this second point is, Because there is loving kindness in God's drawing, he constrains by love, Hos. 11 4. I will draw them with the cords of a man, with loving kindness will I draw them;
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this latter is an exeges•• of the former;
this latter is an exeges•• of the former;
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what is meant by that phrase ▪ the cords of a man? 'tis a metaphor or figurative speech, borrowed (as learned men say) from a man that brings a sturdy or untamed bullock to the yoak with stroaking and gentle usage;
what is meant by that phrase ▪ the cords of a man? it's a metaphor or figurative speech, borrowed (as learned men say) from a man that brings a sturdy or untamed bullock to the yoke with stroking and gentle usage;
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I will bring them, saith the Lord, so as they shall be willing, so that I will make them delight in my yoak.I will bring them, Says the Lord, so as they shall be willing, so that I will make them delight in my yoke.
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God knows all manner of ways (saith one) whereby the heart of man can be wrought upon;
God knows all manner of ways (Says one) whereby the heart of man can be wrought upon;
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and must he not needs know? As a workman that knows all the springs of a Watch or Lock that he hath made, knows every way to open it, can make a key to hit every ward, which when he hath fitted to all the springs, doth easily open it, without breaking it open by meer strength:
and must he not needs know? As a workman that knows all the springs of a Watch or Lock that he hath made, knows every Way to open it, can make a key to hit every ward, which when he hath fitted to all the springs, does Easily open it, without breaking it open by mere strength:
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Such is the merciful way of God in conversion, sometimes he breaks hard knots indeed with hard wedges, he brings in stomackful sinners with hard usage,
Such is the merciful Way of God in conversion, sometime he breaks hard knots indeed with hard wedges, he brings in stomacful Sinners with hard usage,
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but many times sweetly and strangely;
but many times sweetly and strangely;
cc-acp d n2 av-j cc av-j;
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now there are two things that go to the making of the heart of man a voluntier,
now there Are two things that go to the making of the heart of man a Volunteer,
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or the will of man is freed by these two acts of God.
or the will of man is freed by these two acts of God.
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First he takes off and cuts in pieces the fetters of bondage, wherein its bound under sin, concluded and shut up under sin,
First he Takes off and cuts in Pieces the fetters of bondage, wherein its bound under since, concluded and shut up under since,
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and in captivity thereunto, dead and bound too;
and in captivity thereunto, dead and bound too;
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so man is said to be in bondage, because until he be freed, and plucked from his predominant pleasing lusts, which are the strongest fetters of all, he cannot stir a foot,
so man is said to be in bondage, Because until he be freed, and plucked from his predominant pleasing Lustiest, which Are the Strongest fetters of all, he cannot stir a foot,
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or move a step toward God;
or move a step towards God;
cc vvi dt n1 p-acp np1;
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till these fetters be taken off, every natural man is under a necessity of sinning, joyned with freedom of sinning;
till these fetters be taken off, every natural man is under a necessity of sinning, joined with freedom of sinning;
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he acts freely, but yet necessarily, sins against God; as a bondman freely doth service to his Master, but yet necessarily;
he acts freely, but yet necessarily, Sins against God; as a bondman freely does service to his Master, but yet necessarily;
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man is free to that particular whatever it be, but yet he is necessarily under sin;
man is free to that particular whatever it be, but yet he is necessarily under since;
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if he go even to perform holy duties he is under sin, in regard of the manner of the performance of them;
if he go even to perform holy duties he is under since, in regard of the manner of the performance of them;
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or to give you a more lively comparison, the fish is free to swim on this or that side of the prison in the Pond,
or to give you a more lively comparison, the Fish is free to swim on this or that side of the prison in the Pond,
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but yet cannot get out of the Pond;
but yet cannot get out of the Pond;
cc-acp av vmbx vvi av pp-f dt n1;
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so is man free enough to evil, yet necessary is his bondage to it, that he cannot stir;
so is man free enough to evil, yet necessary is his bondage to it, that he cannot stir;
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he can do nothing but sin against God, a miserable bondage and necessity of sinning, Joh. 8. 34, 36. He that committeth sin is the servant of sin:
he can do nothing but since against God, a miserable bondage and necessity of sinning, John 8. 34, 36. He that Committeth since is the servant of since:
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But if the Son make you free, ye shall be free indeed; But if the Son make you free, you shall be free indeed;
cc-acp cs dt n1 vvb pn22 j, pn22 vmb vbi j av;
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where you are taught this lesson, they that live in sin are in bondage to it;
where you Are taught this Lesson, they that live in since Are in bondage to it;
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that this freedom from sin is the work of Christ Jesus;
that this freedom from since is the work of christ jesus;
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and therefore till these fetters this bondage be taken off from the will of man, man is necessarily under the power of it, and cannot come to Christ.
and Therefore till these fetters this bondage be taken off from the will of man, man is necessarily under the power of it, and cannot come to christ.
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But you may say, The taking off the fetters from a dead man makes him no more free than before;
But you may say, The taking off the fetters from a dead man makes him no more free than before;
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for still he is dead and stirs not. I grant that; and therefore,
for still he is dead and stirs not. I grant that; and Therefore,
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Secondly, God takes away the innate antipathy of the will and heart to God, the enmity that you will not be perswaded is in you,
Secondly, God Takes away the innate antipathy of the will and heart to God, the enmity that you will not be persuaded is in you,
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and creates a sympathy in the heart, to cleave and come to Christ; and this is by planting of another principle than was in it before:
and creates a Sympathy in the heart, to cleave and come to christ; and this is by planting of Another principle than was in it before:
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And this shews this drawing of God to be of God, when it is so powerful as it takes off those bitter strong resistances that are in the heart of man;
And this shows this drawing of God to be of God, when it is so powerful as it Takes off those bitter strong resistances that Are in the heart of man;
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as it shewed the fire that Elias called for to come from God, in that it swallowed up and lickt up the water:
as it showed the fire that Elias called for to come from God, in that it swallowed up and licked up the water:
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So when the power of God thus drawing, shall so overmaster the rebellion and opposition on the will of man, which it makes,
So when the power of God thus drawing, shall so overmaster the rebellion and opposition on the will of man, which it makes,
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and whereby it made head against God before, this shews that it is the power of God:
and whereby it made head against God before, this shows that it is the power of God:
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But he sides there is also a sympathy put into the heart, inclining it, as iron toucht with the Load-stone hath a property of moving and sticking to the Load-stone: These are natural comparisons:
But he sides there is also a Sympathy put into the heart, inclining it, as iron touched with the Loadstone hath a property of moving and sticking to the Loadstone: These Are natural comparisons:
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If you see such thingsin nature, will you not believe, as Christ saith, when they teach you heavenly things? Will you not believe that God is able by this sympathy in the will, to make the heart by power willing to come to Christ Jesus? by virtue of which,
If you see such thingsin nature, will you not believe, as christ Says, when they teach you heavenly things? Will you not believe that God is able by this Sympathy in the will, to make the heart by power willing to come to christ jesus? by virtue of which,
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if the option was given to man, what would he chuse? what Lord would he serve? what of all things in the world would he pitch his choyce upon,
if the option was given to man, what would he choose? what Lord would he serve? what of all things in the world would he pitch his choice upon,
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if he might have it for wishing? Why nothing but Christ, saith the heart:
if he might have it for wishing? Why nothing but christ, Says the heart:
cs pns31 vmd vhi pn31 p-acp vvg? q-crq pix cc-acp np1, vvz dt n1:
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But what say you to victory over enemies? to worldly greatness, pleasures, prosits of this or that kind? No, nothing but Christ;
But what say you to victory over enemies? to worldly greatness, pleasures, profits of this or that kind? No, nothing but christ;
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the heart is toucht with this Load-stone, and drawn to it from its proper center;
the heart is touched with this Loadstone, and drawn to it from its proper centre;
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and so willing is this man to be drawn, that all his prayers (as at conversion every heart is prayer-ful,
and so willing is this man to be drawn, that all his Prayers (as At conversion every heart is prayer-ful,
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and every corner serves for a Chappel wherein to vent his desires to God) are for drawing, Cant. 1. 4. Draw me,
and every corner serves for a Chapel wherein to vent his Desires to God) Are for drawing, Cant 1. 4. Draw me,
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and we will run after thee; that God would work a further taste and a further inclination in him:and we will run After thee; that God would work a further taste and a further inclination in him:
cc pns12 vmb vvi p-acp pno21; cst np1 vmd vvi dt jc n1 cc dt jc n1 p-acp pno31:
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Therefore I may well say, that this drawing and this free coming may well be compounded and stand together:
Therefore I may well say, that this drawing and this free coming may well be compounded and stand together:
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And yet man thus drawn, as he comes freely, so he comes certainly; as it's said, Turn me, and I shall be turned;
And yet man thus drawn, as he comes freely, so he comes Certainly; as it's said, Turn me, and I shall be turned;
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save me, and I shall be saved, Jer. 31. 18. speaking of the certainty that follows this power of God in turning or in saving man. That is the second property. Thesave me, and I shall be saved, Jer. 31. 18. speaking of the certainty that follows this power of God in turning or in Saving man. That is the second property. The
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Third property of this drawing is this, That it is a drawing teaching, or a teaching drawing, such a drawing as is by teaching;
Third property of this drawing is this, That it is a drawing teaching, or a teaching drawing, such a drawing as is by teaching;
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and this appears if you compare the Text with the verse following, where our Saviour produces a proof out of Isa. 54. 13. to prove this drawing to him;
and this appears if you compare the Text with the verse following, where our Saviour produces a proof out of Isaiah 54. 13. to prove this drawing to him;
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Is it not said in the Prophets, All thy children shall be taught of God? as all the children of the visible Church are taught by men,Is it not said in the prophets, All thy children shall be taught of God? as all the children of the visible Church Are taught by men,
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so all thy children shall be taught of God;
so all thy children shall be taught of God;
av d po21 n2 vmb vbi vvn pp-f np1;
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and he proves they are drawn, because they are thus taught ▪ For the opening of which point, in a word or two.
and he Proves they Are drawn, Because they Are thus taught ▪ For the opening of which point, in a word or two.
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You must know, that the knowledg of God, is put for all religion; all acts of grace are denominated by this word, knowing God:
You must know, that the knowledge of God, is put for all Religion; all acts of grace Are denominated by this word, knowing God:
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this is the phrase of the Covenant, in Jer. 31. 34. they shall all know me.
this is the phrase of the Covenant, in Jer. 31. 34. they shall all know me.
d vbz dt n1 pp-f dt n1, p-acp np1 crd crd pns32 vmb d vvi pno11.
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And that these are a peculiar and select people, that do know him; see how it followes in the same place:
And that these Are a peculiar and select people, that do know him; see how it follows in the same place:
cc cst d vbr dt j cc j n1, cst vdb vvi pno31; vvb c-crq pn31 vvz p-acp dt d n1:
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for I will forgive their iniquities, and their sins will I remember no more: for I will forgive their iniquities, and their Sins will I Remember no more:
c-acp pns11 vmb vvi po32 n2, cc po32 n2 vmb pns11 vvb av-dx av-dc:
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There is none to whom this knowledg is given, but those whose sins are also pardoned, who are taken into favour;
There is none to whom this knowledge is given, but those whose Sins Are also pardoned, who Are taken into favour;
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they that are thus forgiven do all know God; (for that which you call superficial knowledg, I speak not of that now.) This knowing refers, to teaching, and learning;
they that Are thus forgiven do all know God; (for that which you call superficial knowledge, I speak not of that now.) This knowing refers, to teaching, and learning;
pns32 cst vbr av vvn vdb d vvb np1; (c-acp d r-crq pn22 vvb j n1, pns11 vvb xx pp-f cst av.) np1 vvg vvz, p-acp vvg, cc n1;
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not unto mans teaching, but to Gods; of whom this covenant people do learn, and are taught:
not unto men teaching, but to God's; of whom this Covenant people do Learn, and Are taught:
xx p-acp ng1 vvg, cc-acp p-acp n2; pp-f ro-crq d n1 n1 vdb vvi, cc vbr vvn:
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and therefore instead of what is said, John 6. 45. Every one that hath learned of the father.
and Therefore instead of what is said, John 6. 45. Every one that hath learned of the father.
cc av av pp-f r-crq vbz vvn, np1 crd crd d pi cst vhz vvn pp-f dt n1.
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It is said Hebr 8. 10. they shall all know me, little and great; one and other that have learned, that is ▪ that have been taught:
It is said Hebrew 8. 10. they shall all know me, little and great; one and other that have learned, that is ▪ that have been taught:
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And we are said, in Eph. 4. 1•. to learn Christ: and God is said (as the Geneva Translation renders it) Gen. 9. 27. to perswade Japhet into the Tents of Sem:
And we Are said, in Ephesians 4. 1•. to Learn christ: and God is said (as the Geneva translation renders it) Gen. 9. 27. to persuade Japheth into the Tents of Sem:
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and all this I say about Gods teaching; mans learning; God's perswading and mans knowing of God;
and all this I say about God's teaching; men learning; God's persuading and men knowing of God;
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to signifie that this work of God, upon the mind of man, enlightning, and convincing it, doth express this drawing of God:
to signify that this work of God, upon the mind of man, enlightening, and convincing it, does express this drawing of God:
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not but that the will of man in his conversion is moved too;
not but that the will of man in his conversion is moved too;
xx p-acp d dt n1 pp-f n1 p-acp po31 n1 vbz vvn av;
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for the illumination of the mind, and the made motion of the will, are two beginnings of Faith in man;
for the illumination of the mind, and the made motion of the will, Are two beginnings of Faith in man;
p-acp dt n1 pp-f dt n1, cc dt vvn n1 pp-f dt n1, vbr crd n2 pp-f n1 p-acp n1;
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but if the corrupt will be only excited and awakened; and not healed, or changed, that doth not do the work;
but if the corrupt will be only excited and awakened; and not healed, or changed, that does not do the work;
cc-acp cs dt j vmb vbi av-j vvd cc vvn; cc xx vvn, cc vvn, cst vdz xx vdi dt n1;
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when the word of God excites and calls upon you, if the will be not renewed, the work is not done:
when the word of God excites and calls upon you, if the will be not renewed, the work is not done:
c-crq dt n1 pp-f np1 vvz cc vvz p-acp pn22, cs dt n1 vbb xx vvn, dt n1 vbz xx vdn:
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it would be but as the pounding of spice; it sweet, it will be more sweet;
it would be but as the pounding of spice; it sweet, it will be more sweet;
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if stink, it will stink the more: the Pestil doth not change the savour of the spice;
if stink, it will stink the more: the Pestle does not change the savour of the spice;
cs n1, pn31 vmb vvi dt av-dc: dt n1 vdz xx vvi dt n1 pp-f dt n1;
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but draws forth that which is, by beating and pounding it!
but draws forth that which is, by beating and pounding it!
cc-acp vvz av cst r-crq vbz, p-acp vvg cc vvg pn31!
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All excitations, if they fall on a good and godly heart, then indeed they breathe forth grace;
All excitations, if they fallen on a good and godly heart, then indeed they breathe forth grace;
av-d n2, cs pns32 vvb p-acp dt j cc j n1, av av pns32 vvb av n1;
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but if on a cranal and a corrupt, will; then these excitations are denied, and gainsayed, and contradicted:
but if on a cranal and a corrupt, will; then these excitations Are denied, and gainsaid, and contradicted:
cc-acp cs p-acp dt n1 cc dt j, n1; av d n2 vbr vvn, cc vvn, cc vvd:
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that which plants the vital principle in the will, that is it that doth it:
that which plants the vital principle in the will, that is it that does it:
cst r-crq vvz dt j n1 p-acp dt n1, cst vbz pn31 cst vdz pn31:
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but whether the understanding, that respects verum, the truth of a thing, or the will respecting Bonum, the good, ness of a thing,
but whither the understanding, that respects verum, the truth of a thing, or the will respecting Bonum, the good, ness of a thing,
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for the will chuses that which is good, be one faculty diversly related, or no; it doth not much matter to this purpose:
for the will chooses that which is good, be one faculty diversely related, or no; it does not much matter to this purpose:
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But this is the thing that I am upon, that the will must be healed, for it was corrupted:
But this is the thing that I am upon, that the will must be healed, for it was corrupted:
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and though some say, the will of man did lose nothing by the fall, nor gain nothing by Christ;
and though Some say, the will of man did loose nothing by the fallen, nor gain nothing by christ;
cc cs d vvb, dt n1 pp-f n1 vdd vvi pix p-acp dt n1, ccx vvi pix p-acp np1;
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there was no sin, nor grace seated in it, but a meer indifferency, and liberty, that's contrary to reason;
there was no since, nor grace seated in it, but a mere indifferency, and liberty, that's contrary to reason;
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for the will of man, being a principal faculty, it is a lease of the new man,
for the will of man, being a principal faculty, it is a lease of the new man,
p-acp dt n1 pp-f n1, vbg dt j-jn n1, pn31 vbz dt n1 pp-f dt j n1,
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as it was of the old;
as it was of the old;
c-acp pn31 vbds pp-f dt j;
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and therefore must be not only put into motion by the understanding, but restored to life by grace infused;
and Therefore must be not only put into motion by the understanding, but restored to life by grace infused;
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only this I say, that as the seeing man goes foremost, and leads the way to the blind man ▪ so the understanding goes before, according to natural order,
only this I say, that as the seeing man Goes foremost, and leads the Way to the blind man ▪ so the understanding Goes before, according to natural order,
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and by, and through it is the will changed, and renewed, as also the affections are.
and by, and through it is the will changed, and renewed, as also the affections Are.
cc p-acp, cc p-acp pn31 vbz dt n1 vvn, cc vvn, c-acp av dt n2 vbr.
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It's a point of great controversie, though perhaps it is little seen to what it tends:
It's a point of great controversy, though perhaps it is little seen to what it tends:
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Rom. 12. 2. Be ye tranformed by the renewing of your mind, that you may prove, Rom. 12. 2. Be you transformed by the renewing of your mind, that you may prove,
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or approve what is, the good, acceptable, and well-pleasing will of God: or approve what is, the good, acceptable, and Well-pleasing will of God:
cc vvb r-crq vbz, dt j, j, cc j n1 pp-f np1:
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b•ye renewed in your mind, that you may prove, that is, that you may accept the will of God:
b•ye renewed in your mind, that you may prove, that is, that you may accept the will of God:
vvb vvn p-acp po22 n1, cst pn22 vmb vvi, cst vbz, cst pn22 vmb vvi dt n1 pp-f np1:
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that you may be pleased, and make choice to obey it;
that you may be pleased, and make choice to obey it;
cst pn22 vmb vbi vvn, cc vvi n1 pc-acp vvi pn31;
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where it is plain, that the action of the will, followes the renewing and translation of the mind:
where it is plain, that the actium of the will, follows the renewing and Translation of the mind:
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there must be a seeing of Christ, and then a coming to him;
there must be a seeing of christ, and then a coming to him;
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for in Joh. 6 40. this is the will of God, that he that seeth the Sonne,
for in John 6 40. this is the will of God, that he that sees the Son,
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and believeth on him should not perish, but have everlasting life: mark the order, he doth not mean an ocular sensible seeing;and Believeth on him should not perish, but have everlasting life: mark the order, he does not mean an ocular sensible seeing;
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but he that by the understanding sees the beautie, and necessity of Christ, and then believes in him;
but he that by the understanding sees the beauty, and necessity of christ, and then believes in him;
cc-acp pns31 cst p-acp dt n1 vvz dt n1, cc n1 pp-f np1, cc av vvz p-acp pno31;
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there is an act of the will that followes knowledg. And this is the light of God;
there is an act of the will that follows knowledge. And this is the Light of God;
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that he sets up in dark minds, that when the Lord finds you a foolish and ignorant people, not able to discern the great things of God, he lights a candle in your minds;
that he sets up in dark minds, that when the Lord finds you a foolish and ignorant people, not able to discern the great things of God, he lights a candle in your minds;
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he teaches you by the teachings of God; by such a powerful teaching, as draws the heart after it, that it delights;
he Teaches you by the teachings of God; by such a powerful teaching, as draws the heart After it, that it delights;
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and makes choice of the Lord Jesus;
and makes choice of the Lord jesus;
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above all things, this is the light, by which the will is led and converted, that hath in it such convincing clearness,
above all things, this is the Light, by which the will is led and converted, that hath in it such convincing clearness,
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and so full and powerful a dictate it gives forth, hath some what in it, that I confess I am not able to explain;
and so full and powerful a dictate it gives forth, hath Some what in it, that I confess I am not able to explain;
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being a light shined into the heart by God; that it carries all with it;
being a Light shined into the heart by God; that it carries all with it;
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and the will cannot stay behind this convincing light, this fixed dictate of the mind, this light and teaching of God:
and the will cannot stay behind this convincing Light, this fixed dictate of the mind, this Light and teaching of God:
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No more then (I may instance in another thing, whereof I can give no reason neither) Elisha could stay behind, when Eliah had cast his mantle on him, 1 Kings 19. these workings of God in the hearts of men;No more then (I may instance in Another thing, whereof I can give no reason neither) Elisha could stay behind, when Elijah had cast his mantle on him, 1 Kings 19. these workings of God in the hearts of men;
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convincing by light, that they cannot gainsay nor resist, these are things that the world know not;
convincing by Light, that they cannot gainsay nor resist, these Are things that the world know not;
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and man cannot explain till he have experience, no more then a man that hath eyes can explain green, red,
and man cannot explain till he have experience, no more then a man that hath eyes can explain green, read,
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and yellow, to a blind man:
and yellow, to a blind man:
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the Apostle speaks peremptorily in this point: 2 Co. 13 ▪ 8. we can do nothing against the truth, but for it:
the Apostle speaks peremptorily in this point: 2 Co. 13 ▪ 8. we can do nothing against the truth, but for it:
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so powerful and great a work is this of God when he will draw the heart unto him:
so powerful and great a work is this of God when he will draw the heart unto him:
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yea, when the conversation is never so bad and contrary;
yea, when the Conversation is never so bad and contrary;
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as sometimes you have seen a great aversation in the woman to have such an husband, who is afterward pursued with as violent a desire that cannot be denied, without hazard of her life:
as sometime you have seen a great aversation in the woman to have such an husband, who is afterwards pursued with as violent a desire that cannot be denied, without hazard of her life:
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so is it in closing with Christ, though a man have as great a defiance against him,
so is it in closing with christ, though a man have as great a defiance against him,
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as Paul had, and there be an aversion to him and his rule; yet after the Lord hath dealt with such a mans heart:
as Paul had, and there be an aversion to him and his Rule; yet After the Lord hath dealt with such a men heart:
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Oh! the violent affections, the ravishments that are wrought in the heart of this man to Christ;
Oh! the violent affections, the ravishments that Are wrought in the heart of this man to christ;
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4704
even such as if there had never been such aversernes before. There are two things that render this teaching, a drawing-teaching.
even such as if there had never been such aversernes before. There Are two things that render this teaching, a drawing-teaching.
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First, That the mind be convictively taught, that to be acquainted with God, and in covenant with him, to have God for ones portion and great reward;
First, That the mind be convictively taught, that to be acquainted with God, and in Covenant with him, to have God for ones portion and great reward;
ord, cst dt n1 vbb av-j vvn, cst pc-acp vbi vvn p-acp np1, cc p-acp n1 p-acp pno31, pc-acp vhi np1 p-acp pi2 n1 cc j n1;
(7) part (DIV1)
551
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is the chiefest good imaginable, either in this, or the next world; that nothing in all the world is comparable unto it;
is the chiefest good imaginable, either in this, or the next world; that nothing in all the world is comparable unto it;
vbz dt js-jn j j, av-d p-acp d, cc dt ord n1; cst pix p-acp d dt n1 vbz j p-acp pn31;
(7) part (DIV1)
551
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4707
this, which no wisdom of man could ever find out, God himself teaches, and Gods people acknowledg it:
this, which no Wisdom of man could ever find out, God himself Teaches, and God's people acknowledge it:
d, r-crq dx n1 pp-f n1 vmd av vvi av, np1 px31 vvz, cc ng1 n1 vvi pn31:
(7) part (DIV1)
551
Page 276
4708
many will say, who will shew us any good? when shall we be so happy,
many will say, who will show us any good? when shall we be so happy,
d vmb vvi, r-crq vmb vvi pno12 d j? q-crq vmb pns12 vbi av j,
(7) part (DIV1)
551
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4709
as that we shall have no sorrow with it:
as that we shall have no sorrow with it:
c-acp cst pns12 vmb vhi dx n1 p-acp pn31:
(7) part (DIV1)
551
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4710
Lord lift thou up the light of thy countenance upon us, Psal. 4 6. And in Psal. 73. 25. whom have I in heaven but thee, Lord lift thou up the Light of thy countenance upon us, Psalm 4 6. And in Psalm 73. 25. whom have I in heaven but thee,
n1 vvb pns21 p-acp dt n1 pp-f po21 n1 p-acp pno12, np1 crd crd cc p-acp np1 crd crd r-crq vhb pns11 p-acp n1 p-acp pno21,
(7) part (DIV1)
551
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4711
and there is none an earth that I desire in comparison of thee. and there is none an earth that I desire in comparison of thee.
cc pc-acp vbz pix dt n1 cst pns11 vvb p-acp n1 pp-f pno21.
(7) part (DIV1)
551
Page 276
4712
A spark leaping from the bodie of the fire dies presently, but lives in its element:
A spark leaping from the body of the fire die presently, but lives in its element:
dt n1 vvg p-acp dt n1 pp-f dt n1 vvz av-j, cc-acp vvz p-acp po31 n1:
(7) part (DIV1)
551
Page 276
4713
a twig cut off from the tree will be dead before tomorrow morning; but sticking to the tree it flourishes.
a twig Cut off from the tree will be dead before tomorrow morning; but sticking to the tree it flourishes.
dt n1 vvn a-acp p-acp dt n1 vmb vbi j c-acp av-an n1; cc-acp vvg p-acp dt n1 pn31 vvz.
(7) part (DIV1)
551
Page 276
4714
Such is man, separated from the favour and fruition of God, as all men in the state of nature are, dead, and miserable;
Such is man, separated from the favour and fruition of God, as all men in the state of nature Are, dead, and miserable;
d vbz n1, vvn p-acp dt n1 cc n1 pp-f np1, c-acp d n2 p-acp dt n1 pp-f n1 vbr, j, cc j;
(7) part (DIV1)
551
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4715
but adhering to, coming acquainted with God is happie;
but adhering to, coming acquainted with God is happy;
cc-acp vvg p-acp, vvg vvn p-acp np1 vbz j;
(7) part (DIV1)
551
Page 276
4716
for this is the property of the summum bonum, that without the having of other goods, it makes man happie;
for this is the property of the summum bonum, that without the having of other goods, it makes man happy;
p-acp d vbz dt n1 pp-f dt fw-la fw-la, cst p-acp dt vhg pp-f j-jn n2-j, pn31 vvz n1 j;
(7) part (DIV1)
551
Page 276
4717
that is, the chief good, that eminently contains all other goods in it; other things that are good, are not the chief good.
that is, the chief good, that eminently contains all other goods in it; other things that Are good, Are not the chief good.
d vbz, dt j-jn j, cst av-j vvz d j-jn n2-j p-acp pn31; j-jn n2 cst vbr j, vbr xx dt j-jn j.
(7) part (DIV1)
551
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4718
Why? because the whole confluence of them (if altogether) would not make a man happy;
Why? Because the Whole confluence of them (if altogether) would not make a man happy;
q-crq? c-acp dt j-jn n1 pp-f pno32 (cs av) vmd xx vvi dt n1 j;
(7) part (DIV1)
551
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4719
as a heavy body, as high as the moon, will not rest, but move to its center, and there it is quiet:
as a heavy body, as high as the moon, will not rest, but move to its centre, and there it is quiet:
c-acp dt j n1, c-acp j c-acp dt n1, vmb xx vvi, cc-acp vvb p-acp po31 n1, cc a-acp pn31 vbz j-jn:
(7) part (DIV1)
551
Page 277
4720
so let God be a mans portion; though he hath no share in the world, he is happy and at rest.
so let God be a men portion; though he hath no share in the world, he is happy and At rest.
av vvb np1 vbi dt ng1 n1; cs pns31 vhz dx n1 p-acp dt n1, pns31 vbz j cc p-acp n1.
(7) part (DIV1)
551
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4721
Now let God reach this convictively, and he teaches drawingly: Let this be the dictate of the understanding, unvariable, unshaken;
Now let God reach this convictively, and he Teaches drawingly: Let this be the dictate of the understanding, unvariable, unshaken;
av vvb np1 vvi d av-j, cc pns31 vvz av-j: vvb d vbi dt vvi pp-f dt n1, j, j-vvn;
(7) part (DIV1)
551
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4722
that this is your chief good, and it drawes all the soul after it, and not a hoof is behind.
that this is your chief good, and it draws all the soul After it, and not a hoof is behind.
d d vbz po22 j-jn j, cc pn31 vvz d dt n1 p-acp pn31, cc xx dt n1 vbz a-acp.
(7) part (DIV1)
551
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4723
Secondly, that the mind also be convictively taught, and inlightned, what is the only means to attain this chief good;
Secondly, that the mind also be convictively taught, and enlightened, what is the only means to attain this chief good;
ord, cst dt n1 av vbi av-j vvn, cc vvn, r-crq vbz dt j n2 pc-acp vvi d j-jn j;
(7) part (DIV1)
552
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4724
that is, God for a portion, and exceeding great reward:
that is, God for a portion, and exceeding great reward:
d vbz, np1 p-acp dt n1, cc av-vvg j n1:
(7) part (DIV1)
552
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4725
there is but one means, one ladder of Jacob, one way in the world to attain it;
there is but one means, one ladder of Jacob, one Way in the world to attain it;
pc-acp vbz cc-acp crd n2, crd n1 pp-f np1, crd n1 p-acp dt n1 pc-acp vvi pn31;
(7) part (DIV1)
552
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4726
and that is the knowledg of Christ, for out of Christ God is, as I may say,
and that is the knowledge of christ, for out of christ God is, as I may say,
cc d vbz dt n1 pp-f np1, c-acp av pp-f np1 np1 vbz, c-acp pns11 vmb vvi,
(7) part (DIV1)
552
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4727
an absolute God, with whom I can have nothing to doe: a consuming fire, from whom man, a sinner;
an absolute God, with whom I can have nothing to do: a consuming fire, from whom man, a sinner;
dt j np1, p-acp ro-crq pns11 vmb vhi pix pc-acp vdi: dt j-vvg n1, p-acp ro-crq n1, dt n1;
(7) part (DIV1)
552
Page 277
4728
through guilt as Adam did at first, will fly away if he can. God in the law, curses, and condemns me;
through guilt as Adam did At First, will fly away if he can. God in the law, curses, and condemns me;
p-acp n1 c-acp np1 vdd p-acp ord, vmb vvi av cs pns31 vmb. np1 p-acp dt n1, n2, cc vvz pno11;
(7) part (DIV1)
552
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4729
that shewes that from an absolute God a man will run, if he can get away ▪ and therefore, as my text faith;
that shows that from an absolute God a man will run, if he can get away ▪ and Therefore, as my text faith;
cst vvz d p-acp dt j np1 dt n1 vmb vvi, cs pns31 vmb vvi av ▪ cc av, c-acp po11 n1 n1;
(7) part (DIV1)
552
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4730
that no man comes to Christ, but by Gods drawing:
that no man comes to christ, but by God's drawing:
cst dx n1 vvz p-acp np1, cc-acp p-acp n2 vvg:
(7) part (DIV1)
552
Page 277
4731
so he that couples, and brings me to God, to an adherence, and injoyment of this chief good, must be Christ;
so he that couples, and brings me to God, to an adherence, and enjoyment of this chief good, must be christ;
av pns31 cst n2, cc vvz pno11 p-acp np1, p-acp dt n1, cc n1 pp-f d j-jn j, vmb vbi np1;
(7) part (DIV1)
552
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4732
the gospel teaches him so to you; he teaches himself, to be the way, the truth, and the life;
the gospel Teaches him so to you; he Teaches himself, to be the Way, the truth, and the life;
dt n1 vvz pno31 av p-acp pn22; pns31 vvz px31, pc-acp vbi dt n1, dt n1, cc dt n1;
(7) part (DIV1)
552
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4733
that as the life is but one, so the truth, and the way is but one, No man comes to the Father,
that as the life is but one, so the truth, and the Way is but one, No man comes to the Father,
cst c-acp dt n1 vbz p-acp crd, av dt n1, cc dt n1 vbz p-acp crd, dx n1 vvz p-acp dt n1,
(7) part (DIV1)
552
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4734
but by him, John 14. 6. and therefore, as one chiefest good consists in knowing God;but by him, John 14. 6. and Therefore, as one chiefest good consists in knowing God;
cc-acp p-acp pno31, np1 crd crd cc av, c-acp pi js-jn j vvz p-acp vvg np1;
(7) part (DIV1)
552
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4735
so the only mean, to know God is by Christ; to know Christ by faith savingly:
so the only mean, to know God is by christ; to know christ by faith savingly:
av dt j n1, pc-acp vvi np1 vbz p-acp np1; pc-acp vvi np1 p-acp n1 av-vvg:
(7) part (DIV1)
552
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4736
John 17. 3. This is life eternal, to know 〈 ◊ 〉 there is the summum bonum; and him whom thou hast sent, Christ Jesus; the Mediator; the mean to it:John 17. 3. This is life Eternal, to know 〈 ◊ 〉 there is the summum bonum; and him whom thou hast sent, christ jesus; the Mediator; the mean to it:
np1 crd crd d vbz n1 j, pc-acp vvi 〈 sy 〉 a-acp vbz dt fw-la fw-la; cc pno31 ro-crq pns21 vh2 vvn, np1 np1; dt n1; dt j p-acp pn31:
(7) part (DIV1)
552
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4737
Let this be taught to man, so as to control, and bear down all carnal reasonings;
Let this be taught to man, so as to control, and bear down all carnal reasonings;
vvb d vbi vvn p-acp n1, av c-acp pc-acp vvi, cc vvi a-acp d j n2-vvg;
(7) part (DIV1)
552
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4738
and there needs no other drawing: for the will of man is necessarily carried towards its chiefest good;
and there needs no other drawing: for the will of man is necessarily carried towards its chiefest good;
cc a-acp vvz dx n-jn vvg: c-acp dt n1 pp-f n1 vbz av-j vvn p-acp po31 js-jn j;
(7) part (DIV1)
552
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4739
it cannot but gratefully turn to it: by this means which is the only means thereof, and so farewel all remisness, indifferency,
it cannot but gratefully turn to it: by this means which is the only means thereof, and so farewell all remissness, indifferency,
pn31 vmbx p-acp av-j vvi p-acp pn31: p-acp d n2 r-crq vbz dt j n2 av, cc av n1 d n1, n1,
(7) part (DIV1)
552
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4740
and lukewarmness when this conviction takes place; then saith the soul, I will come I will seek thy face O God;
and lukewarmness when this conviction Takes place; then Says the soul, I will come I will seek thy face Oh God;
cc n1 c-crq d n1 vvz n1; av vvz dt n1, pns11 vmb vvi pns11 vmb vvi po21 n1 uh np1;
(7) part (DIV1)
552
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4741
for the understanding, by its ultimate dictate (a point in the Schools, disputed) fixing this conclusion to the will of man:
for the understanding, by its ultimate dictate (a point in the Schools, disputed) fixing this conclusion to the will of man:
p-acp dt n1, p-acp po31 n1 vvi (dt n1 p-acp dt n2, vvn) vvg d n1 p-acp dt n1 pp-f n1:
(7) part (DIV1)
552
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4742
that it's the best choice that can be made, to come to God, and it's the only means to come by Christ:
that it's the best choice that can be made, to come to God, and it's the only means to come by christ:
d pn31|vbz dt js n1 cst vmb vbi vvn, pc-acp vvi p-acp np1, cc pn31|vbz dt j n2 pc-acp vvi p-acp np1:
(7) part (DIV1)
552
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4743
this cannot be refused by the heart, this is the drawing-teaching; or the teaching-drawing. It may be objected;
this cannot be refused by the heart, this is the drawing-teaching; or the teaching-drawing. It may be objected;
d vmbx vbi vvn p-acp dt n1, d vbz dt j; cc dt j. pn31 vmb vbi vvn;
(7) part (DIV1)
552
Page 278
4744
Then should all men (say some) come to Christ; for who is not convinced of these two things:
Then should all men (say Some) come to christ; for who is not convinced of these two things:
av vmd d n2 (vvb d) vvb p-acp np1; p-acp r-crq vbz xx vvn pp-f d crd n2:
(7) part (DIV1)
553
Page 278
4745
that God is mans chiefest good; and Christ is the only means, to have, and injoy God:
that God is men chiefest good; and christ is the only means, to have, and enjoy God:
cst np1 vbz ng1 js-jn j; cc np1 vbz dt j n2, pc-acp vhi, cc vvi np1:
(7) part (DIV1)
553
Page 278
4746
and I believe you will say, that this objection, indeed, is pertinent:
and I believe you will say, that this objection, indeed, is pertinent:
cc pns11 vvb pn22 vmb vvi, cst d n1, av, vbz j:
(7) part (DIV1)
553
Page 278
4747
for what man is there living in the Church, under the dropping of the ordinances of God, that is not convinc'd of the one,
for what man is there living in the Church, under the dropping of the ordinances of God, that is not convinced of the one,
c-acp r-crq n1 vbz pc-acp vvg p-acp dt n1, p-acp dt j-vvg pp-f dt n2 pp-f np1, cst vbz xx vvd pp-f dt crd,
(7) part (DIV1)
553
Page 278
4748
and the other? I answer this:
and the other? I answer this:
cc dt n-jn? pns11 vvb d:
(7) part (DIV1)
553
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4749
As the Hebrews, in their phrase, do put the name of God to any thing as an Epithite;
As the Hebrews, in their phrase, do put the name of God to any thing as an Epithet;
p-acp dt np2, p-acp po32 n1, vdb vvi dt n1 pp-f np1 p-acp d n1 p-acp dt n1;
(7) part (DIV1)
554
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4750
when they would set forth the comparative degree, or any eminency; as Cedars of God, and mountains of God, and wrestlings of God;
when they would Set forth the comparative degree, or any eminency; as Cedars of God, and Mountains of God, and wrestlings of God;
c-crq pns32 vmd vvi av dt j n1, cc d n1; c-acp n2 pp-f np1, cc n2 pp-f np1, cc n2 pp-f np1;
(7) part (DIV1)
554
Page 278
4751
that is, high Cedars, huge Mountains, great Wrestlings: So I may say, of this phrase;
that is, high Cedars, huge Mountains, great Wrestlings: So I may say, of this phrase;
d vbz, j n2, j n2, j n2-vvg: av pns11 vmb vvi, pp-f d n1;
(7) part (DIV1)
554
Page 278
4752
the teaching of God, is the most eminent teaching, that is, effectually drawing the heart and mind of man after it:
the teaching of God, is the most eminent teaching, that is, effectually drawing the heart and mind of man After it:
dt n-vvg pp-f np1, vbz dt av-ds j n-vvg, cst vbz, av-j vvg dt n1 cc n1 pp-f n1 p-acp pn31:
(7) part (DIV1)
554
Page 278
4753
and it is a resolved, and fixed teaching; subduing all contrary reasonings, that may arise, militate, or make war against it:
and it is a resolved, and fixed teaching; subduing all contrary reasonings, that may arise, militate, or make war against it:
cc pn31 vbz dt j-vvn, cc vvn vvg; j-vvg av-d n-jn n2-vvg, cst vmb vvi, fw-la, cc vvi n1 p-acp pn31:
(7) part (DIV1)
554
Page 278
4754
therefore to the answer of this case, we say: though in theft, in the general every man can say;
Therefore to the answer of this case, we say: though in theft, in the general every man can say;
av p-acp dt n1 pp-f d n1, pns12 vvb: cs p-acp n1, p-acp dt n1 d n1 vmb vvi;
(7) part (DIV1)
554
Page 278
4755
God is the chie•est good, Christ is the only mean tending thereunto: yet mark; when it comes to particulars;
God is the chie•est good, christ is the only mean tending thereunto: yet mark; when it comes to particulars;
np1 vbz dt js j, np1 vbz dt j n1 vvg av: av vvb; c-crq pn31 vvz p-acp n2-j;
(7) part (DIV1)
554
Page 279
4756
that is (as the Schoolmen say) to Hic & nunc in hypothesi: to this time, and place;
that is (as the Schoolmen say) to Hic & nunc in Hypothesis: to this time, and place;
d vbz (c-acp dt n2 vvb) p-acp fw-la cc fw-la p-acp fw-la: p-acp d n1, cc n1;
(7) part (DIV1)
554
Page 279
4757
when beloved sins, and pleasures and profits, rise up in their strength against this conviction: doth it then prevail to accept, and receive God and Christ;
when Beloved Sins, and pleasures and profits, rise up in their strength against this conviction: does it then prevail to accept, and receive God and christ;
c-crq j-vvn n2, cc n2 cc n2, vvb a-acp p-acp po32 n1 p-acp d n1: vdz pn31 av vvi pc-acp vvi, cc vvi np1 cc np1;
(7) part (DIV1)
554
Page 279
4758
if it doth not (as indeed, it doth not in the most) it is not this teaching;
if it does not (as indeed, it does not in the most) it is not this teaching;
cs pn31 vdz xx (c-acp av, pn31 vdz xx p-acp dt ds) pn31 vbz xx d vvg;
(7) part (DIV1)
554
Page 279
4759
it is not fixt, and clear, and resolved against all other reasonings; as I will give a clear instance.
it is not fixed, and clear, and resolved against all other reasonings; as I will give a clear instance.
pn31 vbz xx vvn, cc j, cc vvd p-acp d n-jn n2-vvg; c-acp pns11 vmb vvi dt j n1.
(7) part (DIV1)
554
Page 279
4760
Eve was convinced, that God had said, ye shall not eat of the tree of knowledg of good and evil. Eve was convinced, that God had said, you shall not eat of the tree of knowledge of good and evil.
np1 vbds vvn, cst np1 vhd vvn, pn22 vmb xx vvi pp-f dt n1 pp-f n1 pp-f j cc j-jn.
(7) part (DIV1)
554
Page 279
4761
Here was a conviction in the general: but when she saw, that the tree was good for food;
Here was a conviction in the general: but when she saw, that the tree was good for food;
av vbds dt n1 p-acp dt n1: cc-acp c-crq pns31 vvd, cst dt n1 vbds j p-acp n1;
(7) part (DIV1)
554
Page 279
4762
the fruit pleasant to the eye, and to be desired: then the general conviction gives place to the particular lust, that did arise then:
the fruit pleasant to the eye, and to be desired: then the general conviction gives place to the particular lust, that did arise then:
dt n1 j p-acp dt n1, cc pc-acp vbi vvn: av dt j n1 vvz n1 p-acp dt j n1, cst vdd vvi av:
(7) part (DIV1)
554
Page 279
4763
it did not prevail against the present, and pleasant object: this is the case of most men:
it did not prevail against the present, and pleasant Object: this is the case of most men:
pn31 vdd xx vvi p-acp dt j, cc j n1: d vbz dt n1 pp-f ds n2:
(7) part (DIV1)
554
Page 279
4764
Its ordinary for men, in the general, to say right; but when their present lust comes in particular, to vie against the general conviction;
Its ordinary for men, in the general, to say right; but when their present lust comes in particular, to vie against the general conviction;
pn31|vbz j p-acp n2, p-acp dt n1, pc-acp vvi j-jn; cc-acp c-crq po32 j n1 vvz p-acp j, pc-acp vvi p-acp dt j n1;
(7) part (DIV1)
554
Page 279
4765
doth it not presently bear down all before it? nothing more ordinary among us, in all our wayes:
does it not presently bear down all before it? nothing more ordinary among us, in all our ways:
vdz pn31 xx av-j vvi a-acp d c-acp pn31? pix av-dc j p-acp pno12, p-acp d po12 n2:
(7) part (DIV1)
554
Page 279
4766
and therefore I account this to be the teaching of God, that carries the mind against all particulars;
and Therefore I account this to be the teaching of God, that carries the mind against all particulars;
cc av pns11 vvb d pc-acp vbi dt n-vvg pp-f np1, cst vvz dt n1 p-acp d n2-j;
(7) part (DIV1)
554
Page 279
4767
and the affections against all contrary motives, and inducements, that are in the whole world, against that dictate, of the heart thus taught;
and the affections against all contrary motives, and inducements, that Are in the Whole world, against that dictate, of the heart thus taught;
cc dt n2 p-acp d j-jn n2, cc n2, cst vbr p-acp dt j-jn n1, p-acp cst vvi, pp-f dt n1 av vvn;
(7) part (DIV1)
554
Page 279
4768
otherwise it is but video melior a prob•que, deterior a sequor: (as one said) I see, and approve the best;
otherwise it is but video melior a prob•que, deterior a sequor: (as one said) I see, and approve the best;
av pn31 vbz p-acp fw-la fw-la dt fw-la, j-jn dt fw-la: (c-acp pi vvn) pns11 vvb, cc vvi dt js;
(7) part (DIV1)
554
Page 279
4769
but in my choice, I follow the worser part:
but in my choice, I follow the Worse part:
cc-acp p-acp po11 n1, pns11 vvb dt jc n1:
(7) part (DIV1)
554
Page 279
4770
this teaching of God prevailes, and preponderates over all particulars, hic & nunc: I thought this necessary;
this teaching of God prevails, and preponderates over all particulars, hic & nunc: I Thought this necessary;
d vvg pp-f np1 vvz, cc n2 p-acp d n2-j, fw-la cc fw-la: pns11 vvd d j;
(7) part (DIV1)
554
Page 279
4771
that you might better understand, what conviction this is. Lastly, This drawing of God, is peculiar to some men, not common to all:
that you might better understand, what conviction this is. Lastly, This drawing of God, is peculiar to Some men, not Common to all:
cst pn22 vmd vvi vvi, q-crq n1 d vbz. ord, d vvg pp-f np1, vbz j p-acp d n2, xx j p-acp d:
(7) part (DIV1)
554
Page 279
4772
those that we call, the elect of God; they are thus drawn, when they are called according to his purpose:
those that we call, the elect of God; they Are thus drawn, when they Are called according to his purpose:
d cst pns12 vvb, dt n-vvn pp-f np1; pns32 vbr av vvn, c-crq pns32 vbr vvn vvg p-acp po31 n1:
(7) part (DIV1)
555
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as its said in Rom. 8. 28. these are they, whom God hath ordained to salvation;
as its said in Rom. 8. 28. these Are they, whom God hath ordained to salvation;
c-acp pn31|vbz vvn p-acp np1 crd crd d vbr pns32, ro-crq np1 vhz vvn p-acp n1;
(7) part (DIV1)
555
Page 280
4774
and therefore with an effectual, and outstretched arme, he causes them to come unto himself;
and Therefore with an effectual, and outstretched arm, he Causes them to come unto himself;
cc av p-acp dt j, cc j-vvn n1, pns31 vvz pno32 pc-acp vvi p-acp px31;
(7) part (DIV1)
555
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4775
these are the men, of whom God saith, Ezek. 20. 37. I will cause you to pass under the rod,
these Are the men, of whom God Says, Ezekiel 20. 37. I will cause you to pass under the rod,
d vbr dt n2, pp-f ro-crq np1 vvz, np1 crd crd pns11 vmb vvi pn22 pc-acp vvi p-acp dt n1,
(7) part (DIV1)
555
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4776
and bring you into the bond of the Covenant: the passing under the rod, in this text, may be explained by other Scriptures:and bring you into the bound of the Covenant: the passing under the rod, in this text, may be explained by other Scriptures:
cc vvb pn22 p-acp dt n1 pp-f dt n1: dt vvg p-acp dt n1, p-acp d n1, vmb vbi vvn p-acp j-jn n2:
(7) part (DIV1)
555
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4777
for Scripture is the best key of Scripture, and by it is the best exposition made, Levit. 27. 32. and Jer. 33. 13. you shall find this phrase to be a borrowed form of speech, from the custome under the Law of Moses: that the owner of the sheep, told them,
for Scripture is the best key of Scripture, and by it is the best exposition made, Levit. 27. 32. and Jer. 33. 13. you shall find this phrase to be a borrowed from of speech, from the custom under the Law of Moses: that the owner of the sheep, told them,
p-acp n1 vbz dt js n1 pp-f n1, cc p-acp pn31 vbz dt js n1 vvd, np1 crd crd cc np1 crd crd pn22 vmb vvi d n1 pc-acp vbi dt j-vvn n1 pp-f n1, p-acp dt n1 p-acp dt n1 pp-f np1: cst dt n1 pp-f dt n1, vvd pno32,
(7) part (DIV1)
555
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4778
as they went out of the fold, with a rod, or wand in his hand; marking every tenth for Gods tithe;
as they went out of the fold, with a rod, or wand in his hand; marking every tenth for God's tithe;
c-acp pns32 vvd av pp-f dt n1, p-acp dt n1, cc n1 p-acp po31 n1; vvg d ord p-acp npg1 n1;
(7) part (DIV1)
555
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4779
which after that setting forth, was accounted Gods proprietie; this is the ancient custome, that God alludes to;
which After that setting forth, was accounted God's propriety; this is the ancient custom, that God alludes to;
r-crq p-acp cst vvg av, vbds vvn npg1 n1; d vbz dt j n1, cst np1 vvz p-acp;
(7) part (DIV1)
555
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4780
you shall be marked for my propriety; and therefore the next words are; and I will separate you from the rest of men;
you shall be marked for my propriety; and Therefore the next words Are; and I will separate you from the rest of men;
pn22 vmb vbi vvn p-acp po11 n1; cc av dt ord n2 vbr; cc pns11 vmb vvi pn22 p-acp dt n1 pp-f n2;
(7) part (DIV1)
555
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4781
take you, and make you my own possession; that this drawing is proper only to Gods elect, we may argue thus;
take you, and make you my own possession; that this drawing is proper only to God's elect, we may argue thus;
vvb pn22, cc vvb pn22 po11 d n1; cst d vvg vbz j av-j p-acp n2 vvb, pns12 vmb vvi av;
(7) part (DIV1)
555
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4782
Either the elect of God must be by nature better then others, that do not come to Christ:
Either the elect of God must be by nature better then Others, that do not come to christ:
d dt j-vvn pp-f np1 vmb vbi p-acp n1 av-jc cs n2-jn, cst vdb xx vvi p-acp np1:
(7) part (DIV1)
556
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4783
And if they pretend to that; (then the miracle, as I may call it) the admirable work of conversion, should not be ascribed to Gods work, but their own goodnesse: But that cannot be;
And if they pretend to that; (then the miracle, as I may call it) the admirable work of conversion, should not be ascribed to God's work, but their own Goodness: But that cannot be;
cc cs pns32 vvb p-acp d; (cs dt n1, c-acp pns11 vmb vvi pn31) dt j n1 pp-f n1, vmd xx vbi vvn p-acp npg1 n1, cc-acp po32 d n1: cc-acp d vmbx vbi;
(7) part (DIV1)
556
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4784
for its all of one lump, that the vessel of honour, and dishonour are made, Rom. 9. and all the elect are by nature even as others, Ephes. 2. 3. Titus 3. 3. or else the difference is to be ascribed to God;
for its all of one lump, that the vessel of honour, and dishonour Are made, Rom. 9. and all the elect Are by nature even as Others, Ephesians 2. 3. Titus 3. 3. or Else the difference is to be ascribed to God;
p-acp po31 d pp-f crd n1, cst dt n1 pp-f n1, cc n1 vbr vvn, np1 crd cc d dt j vbr p-acp n1 av c-acp n2-jn, np1 crd crd np1 crd crd cc av dt n1 vbz pc-acp vbi vvn p-acp np1;
(7) part (DIV1)
556
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4785
who makes them differ from those that are strangers from the world, that do not receive the Spirit of God, John 14 ▪ It must needs be the drawing of God;
who makes them differ from those that Are Strangers from the world, that do not receive the Spirit of God, John 14 ▪ It must needs be the drawing of God;
r-crq vvz pno32 vvi p-acp d cst vbr n2 p-acp dt n1, cst vdb xx vvi dt n1 pp-f np1, np1 crd ▪ pn31 vmb av vbi dt vvg pp-f np1;
(7) part (DIV1)
556
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4786
whereby those that we call the elect, do come to Christ:
whereby those that we call the elect, do come to christ:
c-crq d cst pns12 vvb dt j-vvn, vdb vvi p-acp np1:
(7) part (DIV1)
556
Page 281
4787
these are the properties of this drawing of God, it is victorious, makes man a volunteer; is a drawing, teaching;
these Are the properties of this drawing of God, it is victorious, makes man a volunteer; is a drawing, teaching;
d vbr dt n2 pp-f d vvg pp-f np1, pn31 vbz j, vvz n1 dt n1; vbz dt vvg, vvg;
(7) part (DIV1)
556
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4788
is peculiar to the called, according to Gods purpose. The Second thing followes;
is peculiar to the called, according to God's purpose. The Second thing follows;
vbz j p-acp dt vvn, vvg p-acp ng1 n1. dt ord n1 vvz;
(7) part (DIV1)
556
Page 281
4789
How a man shall know, that he is, or hath been drawn to Christ, by God the Father:
How a man shall know, that he is, or hath been drawn to christ, by God the Father:
c-crq dt n1 vmb vvi, cst pns31 vbz, cc vhz vbn vvn p-acp np1, p-acp np1 dt n1:
(7) part (DIV1)
557
Page 281
4790
for as there are many things, whereof women have experience, that counterfeit impregnation, which is not so.
for as there Are many things, whereof women have experience, that counterfeit impregnation, which is not so.
c-acp c-acp pc-acp vbr d n2, c-crq n2 vhb n1, cst j-jn n1, r-crq vbz xx av.
(7) part (DIV1)
557
Page 281
4791
So there may be such appearings of believing in a man, as give but an uncertain, or fals evidence thereof:
So there may be such appearings of believing in a man, as give but an uncertain, or falls evidence thereof:
av a-acp vmb vbi d n2-vvg pp-f vvg p-acp dt n1, c-acp vvb p-acp dt j, cc j n1 av:
(7) part (DIV1)
557
Page 281
4792
therefore, you need know some certain evidences, that you are drawn to God, for your comfort. And
Therefore, you need know Some certain evidences, that you Are drawn to God, for your Comfort. And
av, pn22 vvb vvb d j n2, cst pn22 vbr vvn p-acp np1, p-acp po22 n1. cc
(7) part (DIV1)
557
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4793
First, If you be come, then you have been drawn: this stands upon the evidence of the text; the effect shewes the cause;
First, If you be come, then you have been drawn: this Stands upon the evidence of the text; the Effect shows the cause;
ord, cs pn22 vbb vvn, cs pn22 vhb vbn vvn: d vvz p-acp dt n1 pp-f dt n1; dt n1 vvz dt n1;
(7) part (DIV1)
558
Page 281
4794
for no man can come, except the father drawes. If the wall shine, you may conclude, the sunne is up, and shines upon it;for no man can come, except the father draws. If the wall shine, you may conclude, the sun is up, and shines upon it;
p-acp dx n1 vmb vvi, c-acp dt n1 vvz. cs dt n1 vvb, pn22 vmb vvi, dt n1 vbz a-acp, cc vvz p-acp pn31;
(7) part (DIV1)
558
Page 281
4795
for it would give no light of it self, but by reflection; if you find in your hearts, a willing receiving of Christ Jesus, for your Saviour,
for it would give no Light of it self, but by reflection; if you find in your hearts, a willing receiving of christ jesus, for your Saviour,
c-acp pn31 vmd vvi dx n1 pp-f pn31 n1, cc-acp p-acp n1; cs pn22 vvb p-acp po22 n2, dt j n-vvg pp-f np1 np1, p-acp po22 n1,
(7) part (DIV1)
558
Page 281
4796
and Lord, that you have surrendred, and made a deed of gift of your selves, to the Lord Jesus to be his:
and Lord, that you have surrendered, and made a deed of gift of your selves, to the Lord jesus to be his:
cc n1, cst pn22 vhb vvn, cc vvd dt n1 pp-f n1 pp-f po22 n2, p-acp dt n1 np1 pc-acp vbi po31:
(7) part (DIV1)
558
Page 281
4797
certainly you have been drawn by God; this light hath shined upon you, otherwise you could not reflect it.
Certainly you have been drawn by God; this Light hath shined upon you, otherwise you could not reflect it.
av-j pn22 vhb vbn vvn p-acp np1; d n1 vhz vvn p-acp pn22, av pn22 vmd xx vvi pn31.
(7) part (DIV1)
558
Page 281
4798
Secondly, Is thy faith an inchristing, that is, a Christ receiving faith? is it a marriage faith? I call that a marriage faith, which accepts of the person of Christ, a Saviour, and Lord;
Secondly, Is thy faith an inchristing, that is, a christ receiving faith? is it a marriage faith? I call that a marriage faith, which accepts of the person of christ, a Saviour, and Lord;
ord, vbz po21 n1 dt n-vvg, cst vbz, dt np1 vvg n1? vbz pn31 dt n1 n1? pns11 vvb cst dt n1 n1, r-crq vvz pp-f dt n1 pp-f np1, dt n1, cc n1;
(7) part (DIV1)
559
Page 281
4799
which some call, the faith of the person; whereby you do not only believe, for benefits without him;
which Some call, the faith of the person; whereby you do not only believe, for benefits without him;
r-crq d vvb, dt n1 pp-f dt n1; c-crq pn22 vdb xx av-j vvi, c-acp n2 p-acp pno31;
(7) part (DIV1)
559
Page 281
4800
but for the benefi•s with him: there is a faith in formal hypocrites; and such as the very sound of the word begets;
but for the benefi•s with him: there is a faith in formal Hypocrites; and such as the very found of the word begets;
cc-acp p-acp dt n2 p-acp pno31: pc-acp vbz dt n1 p-acp j n2; cc d c-acp dt j n1 pp-f dt n1 vvz;
(7) part (DIV1)
559
Page 281
4801
as we see in all, or the generallity of us here in England, that live under the sound of the word of the Gospel;
as we see in all, or the generality of us Here in England, that live under the found of the word of the Gospel;
c-acp pns12 vvb p-acp d, cc dt n1 pp-f pno12 av p-acp np1, cst vvb p-acp dt n1 pp-f dt n1 pp-f dt n1;
(7) part (DIV1)
559
Page 281
4802
a kind of faith and opinion begotten in all men of Christ; by a general, and uncontrolled conviction;
a kind of faith and opinion begotten in all men of christ; by a general, and uncontrolled conviction;
dt n1 pp-f n1 cc n1 vvn p-acp d n2 pp-f np1; p-acp dt n1, cc j n1;
(7) part (DIV1)
559
Page 281
4803
as those that did believe, when they saw the miracles that he did:
as those that did believe, when they saw the Miracles that he did:
p-acp d cst vdd vvi, c-crq pns32 vvd dt n2 cst pns31 vdd:
(7) part (DIV1)
559
Page 282
4804
but he did not commit himself to them, John 2. 24. But that which is called the faith of Gods Elect, in Titus 1. 1. that's not found in any,but he did not commit himself to them, John 2. 24. But that which is called the faith of God's Elect, in Titus 1. 1. that's not found in any,
cc-acp pns31 vdd xx vvi px31 p-acp pno32, np1 crd crd p-acp cst r-crq vbz vvn dt n1 pp-f npg1 n1, p-acp np1 crd crd d xx vvn p-acp d,
(7) part (DIV1)
559
Page 282
4805
but they that are thus drawn; and is that which he works in man, in pursuance of his purpose of election;
but they that Are thus drawn; and is that which he works in man, in pursuance of his purpose of election;
cc-acp pns32 cst vbr av vvn; cc vbz d r-crq pns31 vvz p-acp n1, p-acp n1 pp-f po31 n1 pp-f n1;
(7) part (DIV1)
559
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4806
making good the rest of the links of the chain, after the first; namely, effectual calling, and Justification, and Sanctification;
making good the rest of the links of the chain, After the First; namely, effectual calling, and Justification, and Sanctification;
vvg j dt n1 pp-f dt n2 pp-f dt n1, p-acp dt ord; av, j n1, cc n1, cc n1;
(7) part (DIV1)
559
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4807
which every faith, or believing, doth not doe; every faith you find in men is not in pursuance of this drawing of God, as I have described it.
which every faith, or believing, does not do; every faith you find in men is not in pursuance of this drawing of God, as I have described it.
r-crq d n1, cc vvg, vdz xx vdi; d n1 pn22 vvb p-acp n2 vbz xx p-acp n1 pp-f d vvg pp-f np1, c-acp pns11 vhb vvn pn31.
(7) part (DIV1)
559
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4808
Thirdly, When we can willingly subscribe to the course that God hath taken to save our souls: (which the most of men do not:) now the course that he hath taken, is in another, not in our selves:
Thirdly, When we can willingly subscribe to the course that God hath taken to save our Souls: (which the most of men do not:) now the course that he hath taken, is in Another, not in our selves:
ord, c-crq pns12 vmb av-j vvi p-acp dt n1 cst np1 vhz vvn pc-acp vvi po12 n2: (r-crq dt ds pp-f n2 vdb xx:) av dt n1 cst pns31 vhz vvn, vbz p-acp j-jn, xx p-acp po12 n2:
(7) part (DIV1)
560
Page 282
4809
it is in Christ, by whom God doth justifie, reconcile, adopt, sanctifie, and govern, all in Christ.
it is in christ, by whom God does justify, reconcile, adopt, sanctify, and govern, all in christ.
pn31 vbz p-acp np1, p-acp ro-crq np1 vdz vvi, vvb, vvb, vvb, cc vvi, d p-acp np1.
(7) part (DIV1)
560
Page 282
4810
A sanctified heart, submitting to this course of God, is a sign that God hath drawn you,
A sanctified heart, submitting to this course of God, is a Signen that God hath drawn you,
dt j-vvn n1, vvg p-acp d n1 pp-f np1, vbz dt n1 cst np1 vhz vvn pn22,
(7) part (DIV1)
560
Page 282
4811
and given you some taste of Christ Jesus:
and given you Some taste of christ jesus:
cc vvn pn22 d n1 pp-f np1 np1:
(7) part (DIV1)
560
Page 282
4812
and is your faith such a believing, yea, or no? then certainly by the victoriousness;
and is your faith such a believing, yea, or no? then Certainly by the victoriousness;
cc vbz po22 n1 d dt vvg, uh, cc dx? av av-j p-acp dt n1;
(7) part (DIV1)
560
Page 282
4813
of it, to bring you to this pass, it appears to be the teaching of God;
of it, to bring you to this pass, it appears to be the teaching of God;
a-acp pn31, pc-acp vvi pn22 p-acp d n1, pn31 vvz pc-acp vbi dt n-vvg pp-f np1;
(7) part (DIV1)
560
Page 282
4814
as it is delivered in 2 Cor. 10. 5. It is powerful to bring every thought into captivity to the obedience of Christ:
as it is Delivered in 2 Cor. 10. 5. It is powerful to bring every Thought into captivity to the Obedience of christ:
c-acp pn31 vbz vvn p-acp crd np1 crd crd pn31 vbz j pc-acp vvi d vvd p-acp n1 p-acp dt n1 pp-f np1:
(7) part (DIV1)
560
Page 282
4815
For man naturally, and of himself, thinks very meanly of this way, and means, of saving men by Christ;
For man naturally, and of himself, thinks very meanly of this Way, and means, of Saving men by christ;
p-acp n1 av-j, cc pp-f px31, vvz av av-j pp-f d n1, cc n2, pp-f vvg n2 p-acp np1;
(7) part (DIV1)
560
Page 282
4816
for so it was, in the type at first:
for so it was, in the type At First:
p-acp av pn31 vbds, p-acp dt n1 p-acp ord:
(7) part (DIV1)
560
Page 282
4817
Israel thought very meanly of Moses, when he came into Egypt; one that seemed an unlikely instrument to cope with 〈 ◊ 〉, and such potent impediments:Israel Thought very meanly of Moses, when he Come into Egypt; one that seemed an unlikely Instrument to cope with 〈 ◊ 〉, and such potent impediments:
np1 vvd av av-j pp-f np1, c-crq pns31 vvd p-acp np1; pi cst vvd dt j n1 pc-acp vvi p-acp 〈 sy 〉, cc d j n2:
(7) part (DIV1)
560
Page 282
4818
And therefore, the Jew hold fast his own righteousness, and would not submit, Rom. 10. 3. And mans pride makes greatest head and resistance against this way of Salvation, that may be;
And Therefore, the Jew hold fast his own righteousness, and would not submit, Rom. 10. 3. And men pride makes greatest head and resistance against this Way of Salvation, that may be;
cc av, dt np1 vvb av-j po31 d n1, cc vmd xx vvi, np1 crd crd cc ng1 n1 vvz js n1 cc n1 p-acp d n1 pp-f n1, cst vmb vbi;
(7) part (DIV1)
560
Page 282
4819
until it appear, that there must be no Salve or Chirurgerie to apply to the sting of fierie Serpents, on pain of death:
until it appear, that there must be no Salve or Chirurgery to apply to the sting of fiery Serpents, on pain of death:
c-acp pn31 vvi, cst a-acp vmb vbi dx n1 cc n1 pc-acp vvi p-acp dt n1 pp-f j n2, p-acp n1 pp-f n1:
(7) part (DIV1)
560
Page 283
4820
but that unlikely way, of looking up to the brazen Serpent on the pole; for he that used his own medicine perished, and died.
but that unlikely Way, of looking up to the brazen Serpent on the pole; for he that used his own medicine perished, and died.
cc-acp cst j n1, pp-f vvg a-acp p-acp dt j n1 p-acp dt n1; c-acp pns31 cst vvd po31 d n1 vvn, cc vvd.
(7) part (DIV1)
560
Page 283
4821
So when a man is convinced, that there is no salve of his own making, no medicine of his own applying will serve the turn;
So when a man is convinced, that there is no salve of his own making, no medicine of his own applying will serve the turn;
av c-crq dt n1 vbz vvn, cst pc-acp vbz dx n1 pp-f po31 d vvg, dx n1 pp-f po31 d vvg vmb vvi dt n1;
(7) part (DIV1)
560
Page 283
4822
for a man may die under his medicine, as well as under his sinne, if he do not fly to this only remedy, to look up by faith to Christ Jesus:
for a man may die under his medicine, as well as under his sin, if he do not fly to this only remedy, to look up by faith to christ jesus:
p-acp dt n1 vmb vvi p-acp po31 n1, c-acp av c-acp p-acp po31 n1, cs pns31 vdb xx vvi p-acp d j n1, pc-acp vvi a-acp p-acp n1 p-acp np1 np1:
(7) part (DIV1)
560
Page 283
4823
When he is convinc'd of this, he will subscribe, and give up his hand to God the Lord, as it's said;
When he is convinced of this, he will subscribe, and give up his hand to God the Lord, as it's said;
c-crq pns31 vbz vvd pp-f d, pns31 vmb vvi, cc vvb a-acp po31 n1 p-acp np1 dt n1, c-acp pn31|vbz vvn;
(7) part (DIV1)
560
Page 283
4824
and this submission doth stand in three things. First, In a contented losse of that, which was his gain;
and this submission does stand in three things. First, In a contented loss of that, which was his gain;
cc d n1 vdz vvi p-acp crd n2. ord, p-acp dt j-vvn n1 pp-f d, r-crq vbds po31 n1;
(7) part (DIV1)
560
Page 283
4825
for every man hath somewhat to lea• upon, that he may not lie open to the arrowes of the fiery law of God, and his own conscience;
for every man hath somewhat to lea• upon, that he may not lie open to the arrows of the fiery law of God, and his own conscience;
p-acp d n1 vhz av p-acp n1 p-acp, cst pns31 vmb xx vvi j p-acp dt n2 pp-f dt j n1 pp-f np1, cc po31 d n1;
(7) part (DIV1)
561
Page 283
4826
therefore some g•in he will have to shelter him:
Therefore Some g•in he will have to shelter him:
av d n1 pns31 vmb vhi pc-acp vvi pno31:
(7) part (DIV1)
561
Page 283
4827
and therefore, when he can willingly esteem all those excellencies, dung, and dross, and adventure to make himself empty,
and Therefore, when he can willingly esteem all those excellencies, dung, and dross, and adventure to make himself empty,
cc av, c-crq pns31 vmb av-j vvi d d n2, n1, cc n1, cc n1 pc-acp vvi px31 j,
(7) part (DIV1)
561
Page 283
4828
and naked, that he may be found in Christ Jesus, Phil 3. 8 ▪ 9. This is a sign of submitting to God;
and naked, that he may be found in christ jesus, Philip 3. 8 ▪ 9. This is a Signen of submitting to God;
cc j, cst pns31 vmb vbi vvn p-acp np1 np1, np1 crd crd ▪ crd d vbz dt n1 pp-f vvg p-acp np1;
(7) part (DIV1)
561
Page 283
4829
as the storm makes the Merchant at Sea to submit: he loves his goods;
as the storm makes the Merchant At Sea to submit: he loves his goods;
c-acp dt n1 vvz dt n1 p-acp n1 pc-acp vvi: pns31 vvz po31 n2-j;
(7) part (DIV1)
561
Page 283
4830
but the danger of his life, which the storm puts him into, makes him heave them all over board.
but the danger of his life, which the storm puts him into, makes him heave them all over board.
cc-acp dt n1 pp-f po31 n1, r-crq dt n1 vvz pno31 p-acp, vvz pno31 vvi pno32 d p-acp n1.
(7) part (DIV1)
561
Page 283
4831
It's good when a man is willing to be a loser of his proud self-sufficiencies, or his beloved sins, to gain Christ;
It's good when a man is willing to be a loser of his proud Self-sufficiencies, or his Beloved Sins, to gain christ;
pn31|vbz j c-crq dt n1 vbz j pc-acp vbi dt n1 pp-f po31 j n2, cc po31 j-vvn n2, pc-acp vvi np1;
(7) part (DIV1)
561
Page 283
4832
for these are our hardest losses;
for these Are our Hardest losses;
p-acp d vbr po12 js n2;
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and to make Christ Jesus our gain, answerable, and valuable to, and with, all our losses: A hard point;
and to make christ jesus our gain, answerable, and valuable to, and with, all our losses: A hard point;
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(7) part (DIV1)
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but 'tis a point of submission. Secondly, In a willing submission to the conduct of Christ:
but it's a point of submission. Secondly, In a willing submission to the conduct of christ:
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(7) part (DIV1)
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as Israel, if they will go out of Egypt, they must submit to the conduct of Moses, and go which way he will lead them;
as Israel, if they will go out of Egypt, they must submit to the conduct of Moses, and go which Way he will led them;
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(7) part (DIV1)
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for not the shortest, but the safest way God leads them;
for not the Shortest, but the Safest Way God leads them;
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(7) part (DIV1)
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wherein he will shew them wonders, further miracles then he had shewn in Egypt: so this submission to the conduct of Christ, in the wilderness that he leads you through, where the cross, the loss may make you more miserable for Religion,
wherein he will show them wonders, further Miracles then he had shown in Egypt: so this submission to the conduct of christ, in the Wilderness that he leads you through, where the cross, the loss may make you more miserable for Religion,
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(7) part (DIV1)
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for Christ, then other men in the world are, as the Apostle saith; the confession of Christ makes us miserable men in the world;
for christ, then other men in the world Are, as the Apostle Says; the Confessi of christ makes us miserable men in the world;
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(7) part (DIV1)
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miserable for religions sake, which we might avoid, if we would shun religions;
miserable for Religions sake, which we might avoid, if we would shun Religions;
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(7) part (DIV1)
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if this can be digested by you, and there be a sweetning of sowre morsels by the name of Christ: it argues well.
if this can be digested by you, and there be a sweetening of sour morsels by the name of christ: it argues well.
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Thirdly, In a cordial submission to Christ his wayes; especially when they are quarreld by flesh and blood.
Thirdly, In a cordial submission to christ his ways; especially when they Are quarreld by Flesh and blood.
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(7) part (DIV1)
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Some men are so bold, as to account them foolish; others as unreasonable:
some men Are so bold, as to account them foolish; Others as unreasonable:
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(7) part (DIV1)
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most of us do account them hard, and that we shall be contrary to other mens examples, or reasons, or principles;
most of us do account them hard, and that we shall be contrary to other men's Examples, or Reasons, or principles;
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(7) part (DIV1)
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and therefore it is a hard thing, to submit to the waies of God, without consulting with flesh and blood;
and Therefore it is a hard thing, to submit to the ways of God, without consulting with Flesh and blood;
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(7) part (DIV1)
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so as though reasons taken from religion are the strongest with us in any debate, or consultation;
so as though Reasons taken from Religion Are the Strongest with us in any debate, or consultation;
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(7) part (DIV1)
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yet there is a propension in our natures, to follow the guidance of our own reason,
yet there is a propension in our nature's, to follow the guidance of our own reason,
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(7) part (DIV1)
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until the Load-stone have toucht the Iron;
until the Loadstone have touched the Iron;
c-acp dt n1 vhb vvn dt n1;
(7) part (DIV1)
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and caused it to look to the North point (as you use to say) till the interest of God have taken place in our hearts, to draw them to Christ Jesus;
and caused it to look to the North point (as you use to say) till the Interest of God have taken place in our hearts, to draw them to christ jesus;
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(7) part (DIV1)
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then there is a submission to Christ for righteousness, and to those waies and Commandements, that he injoines us;
then there is a submission to christ for righteousness, and to those ways and commandments, that he enjoins us;
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(7) part (DIV1)
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be they never so hard and untractable to flesh and blood.
be they never so hard and untractable to Flesh and blood.
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(7) part (DIV1)
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Fourthly, When we find that God will not let us alone in our distance, in our peace, in our ease, in the pursuit of the pleasures and profits of sin:
Fourthly, When we find that God will not let us alone in our distance, in our peace, in our ease, in the pursuit of the pleasures and profits of since:
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(7) part (DIV1)
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that is a sad and miserable word, if spoken by God, Let them alone, Hos. 4. 17. Ephraim is joyned to Idols, let him alone.
that is a sad and miserable word, if spoken by God, Let them alone, Hos. 4. 17. Ephraim is joined to Idols, let him alone.
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(7) part (DIV1)
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When God finds a man joyned to his beloved lusts, as Ephraim and the tenne tribes were joyned to the Idols that Jerobeam had set up, to keep them from the temple,
When God finds a man joined to his Beloved Lustiest, as Ephraim and the tenne tribes were joined to the Idols that Jeroboam had Set up, to keep them from the temple,
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(7) part (DIV1)
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and Jerusalem, lest they should soduer, and sement again: oh! miserable, when God saies, let a man alone in his waies;
and Jerusalem, lest they should soduer, and sement again: o! miserable, when God Says, let a man alone in his ways;
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(7) part (DIV1)
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when a mans interest lies in maintaining, and keeping of his beloved sins:
when a men Interest lies in maintaining, and keeping of his Beloved Sins:
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(7) part (DIV1)
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So I gave them up to their own hearts lusts, and they walked in their own counsels, Psal. 81. 12. It is a sinne,So I gave them up to their own hearts Lustiest, and they walked in their own Counsels, Psalm 81. 12. It is a sin,
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(7) part (DIV1)
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and a punishment, to be given up to the lusts of a mans own heart, and to walk in his own counsels:
and a punishment, to be given up to the Lustiest of a men own heart, and to walk in his own Counsels:
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(7) part (DIV1)
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men that are thus given up, the Lord hath punished them sufficiently; men that are awakened and disturbed of their peace, and course;
men that Are thus given up, the Lord hath punished them sufficiently; men that Are awakened and disturbed of their peace, and course;
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(7) part (DIV1)
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that find themselves disquieted from their dangerous waies, the pillow of Sathan, on which they slept securely:
that find themselves disquieted from their dangerous ways, the pillow of Sathan, on which they slept securely:
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(7) part (DIV1)
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how often do they mistake God, and think that God doth it out of hatred to them,
how often do they mistake God, and think that God does it out of hatred to them,
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(7) part (DIV1)
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when you see plainly that it is in mercy: they are caused to tremble, and to be troubled, that they may have peace;
when you see plainly that it is in mercy: they Are caused to tremble, and to be troubled, that they may have peace;
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(7) part (DIV1)
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wounded that they may be healed:
wounded that they may be healed:
vvn cst pns32 vmb vbi vvn:
(7) part (DIV1)
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the Lord doth as he saith in Hosea 2. 6. Find your own experience in that Text:
the Lord does as he Says in Hosea 2. 6. Find your own experience in that Text:
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(7) part (DIV1)
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I will make a hedg of thornes about them, and they shall not find their path; I will make a hedge of thorns about them, and they shall not find their path;
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(7) part (DIV1)
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then they shall say, I will return to my first husband; for it was better with me then, then now. then they shall say, I will return to my First husband; for it was better with me then, then now.
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(7) part (DIV1)
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God moves man by a kind of self-love:
God moves man by a kind of Self-love:
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(7) part (DIV1)
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if a man find it better with him when he is with God, then he was before: Oh! saith he;
if a man find it better with him when he is with God, then he was before: Oh! Says he;
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(7) part (DIV1)
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I will return to my true husband; for I am disquieted in this way of sinne:
I will return to my true husband; for I am disquieted in this Way of sin:
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(7) part (DIV1)
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this seems to be the way of God; as the shepherd lets loose his dog;
this seems to be the Way of God; as the shepherd lets lose his dog;
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(7) part (DIV1)
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not upon his sheep to worry them, but upon the stray sheep to bring it in again:
not upon his sheep to worry them, but upon the stray sheep to bring it in again:
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(7) part (DIV1)
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so God lets loose some temptations, inward disquietments, on the stray sheep, to this end, that, he may bring him in to his fl•ck again, that he may be saved.
so God lets lose Some temptations, inward disquietments, on the stray sheep, to this end, that, he may bring him in to his fl•ck again, that he may be saved.
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(7) part (DIV1)
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And as Joseph, when his Brethren came into Egypt for Corn, spake roughly to them, and clapt them into prison;
And as Joseph, when his Brothers Come into Egypt for Corn, spoke roughly to them, and clapped them into prison;
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(7) part (DIV1)
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because he intended to bring them and himself into better acquaintance; such is the way of God in conversion:
Because he intended to bring them and himself into better acquaintance; such is the Way of God in conversion:
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(7) part (DIV1)
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the Lord Jesus out of love disquiets the waters;
the Lord jesus out of love disquiets the waters;
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(7) part (DIV1)
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and though he doth not use other men so, yet those that are his, he frowns upon,
and though he does not use other men so, yet those that Are his, he frowns upon,
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(7) part (DIV1)
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and lets loose temptations upon them, that he may bring them in:
and lets lose temptations upon them, that he may bring them in:
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(7) part (DIV1)
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when God will not let a man alone, in a state of distance, under sinful peace, it is a good sign,
when God will not let a man alone, in a state of distance, under sinful peace, it is a good Signen,
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(7) part (DIV1)
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as its said in Deut. 8. 15, 16. God led thee through the terrible wildernesse, wherein were fierie serpents, he fed thee also with Manna;
as its said in Deuteronomy 8. 15, 16. God led thee through the terrible Wilderness, wherein were fiery Serpents, he fed thee also with Manna;
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he mixed mercy with sorrows, manna with fiery Serpents;
he mixed mercy with sorrows, manna with fiery Serpents;
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(7) part (DIV1)
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mark to what purpose, that he might prove thee, and humble thee, to do thee good at thy latter end:
mark to what purpose, that he might prove thee, and humble thee, to do thee good At thy latter end:
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(7) part (DIV1)
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here you see his manner of dealing, he leads through the wilderness to do his people good;
Here you see his manner of dealing, he leads through the Wilderness to do his people good;
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(7) part (DIV1)
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and so many as are thus at first conversion assaulted, and buffeted by Sathan, p•stered with thoughts of blasphemie, with outward afflictions, its only to disquiet them,
and so many as Are thus At First conversion assaulted, and buffeted by Sathan, p•stered with thoughts of blasphemy, with outward afflictions, its only to disquiet them,
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and to hunt them, as the prodigal was by famine out of the farre country, to their Father:
and to hunt them, as the prodigal was by famine out of the Far country, to their Father:
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(7) part (DIV1)
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or as Job saith, Chap. 33. 17. That God may withdraw man from his purpose, and hide pride from man:
or as Job Says, Chap. 33. 17. That God may withdraw man from his purpose, and hide pride from man:
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(7) part (DIV1)
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man being pitcht and resolved on some way of sin, in defiance to God, and the losse of his soul, God will withdraw him from his work, and hide pride from man: But now,
man being pitched and resolved on Some Way of since, in defiance to God, and the loss of his soul, God will withdraw him from his work, and hide pride from man: But now,
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How may it be known and discovered to us, that these are the drawings of God,
How may it be known and discovered to us, that these Are the drawings of God,
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when he pursues us with disquietments, and troubles, and will not let us alone? this is a profitable question.
when he pursues us with disquietments, and Troubles, and will not let us alone? this is a profitable question.
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(7) part (DIV1)
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First, by this, that God defeats all our contentments in most pleasing sins, and makes our waies bitter;
First, by this, that God defeats all our contentment's in most pleasing Sins, and makes our ways bitter;
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though we are willing to be licking our lips, yet we shall find gall in them,
though we Are willing to be licking our lips, yet we shall find Gall in them,
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(7) part (DIV1)
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and makes the wayes of God more eligible to us.
and makes the ways of God more eligible to us.
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Hos. 2. 6. She shall seek them, but not find them &c. and this, until she say, I will return, &c. the Lord drops gall into all your hony and contentment, wherein before you seemed to have some delight: he makes those waies unpleasant;Hos. 2. 6. She shall seek them, but not find them etc. and this, until she say, I will return, etc. the Lord drops Gall into all your honey and contentment, wherein before you seemed to have Some delight: he makes those ways unpleasant;
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and if you have found content in them, you shall have so no more.
and if you have found content in them, you shall have so no more.
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(7) part (DIV1)
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Secondly, That in the middest of all these troubles and temptations, the Lord drops now and then a sweet drop of himself,
Secondly, That in the midst of all these Troubles and temptations, the Lord drops now and then a sweet drop of himself,
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or of Christ, into the soul; stirring up desires and longings after him.
or of christ, into the soul; stirring up Desires and longings After him.
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(7) part (DIV1)
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Now when the Lord so sweetly mixes this Manna and hony with these buffetings and temptations;
Now when the Lord so sweetly mixes this Manna and honey with these buffetings and temptations;
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it's a sign there are some workings on you: the people of God at first conversion usually find now and then some sweet taste,
it's a Signen there Are Some workings on you: the people of God At First conversion usually find now and then Some sweet taste,
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though it be but a drop on the Rods end, as Jonathans was, to inlighten their eyes,
though it be but a drop on the Rods end, as Jonathans was, to inlighten their eyes,
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(7) part (DIV1)
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and draw them after Christ Jesus; the one drives, the other draws; that's the fourth mark of Gods drawing.
and draw them After christ jesus; the one drives, the other draws; that's the fourth mark of God's drawing.
cc vvi pno32 p-acp np1 np1; dt pi vvz, dt n-jn vvz; d|vbz dt ord n1 pp-f ng1 vvg.
(7) part (DIV1)
567
Page 287
4899
It's a great misery to be let lie in the lethargie of Sin. Fifthly, We may know by our faith, whether we were drawn by God;
It's a great misery to be let lie in the lethargy of Sin. Fifthly, We may know by our faith, whither we were drawn by God;
pn31|vbz dt j n1 pc-acp vbi vvn n1 p-acp dt n1 pp-f np1 ord, pns12 vmb vvi p-acp po12 n1, cs pns12 vbdr vvn p-acp np1;
(7) part (DIV1)
567
Page 287
4900
for if that be saving and unfeigned faith, it is of his drawing; if superficial and dead, such as that doth not own such an author;
for if that be Saving and unfeigned faith, it is of his drawing; if superficial and dead, such as that does not own such an author;
c-acp cs d vbb vvg cc j n1, pn31 vbz pp-f po31 vvg; cs j cc j, d c-acp cst vdz xx d d dt n1;
(7) part (DIV1)
568
Page 287
4901
for God never marries his Son to a dead soul, nor to a dead faith, until there be a quickning:
for God never Marries his Son to a dead soul, nor to a dead faith, until there be a quickening:
p-acp np1 av-x vvz po31 n1 p-acp dt j n1, ccx p-acp dt j n1, c-acp pc-acp vbi dt j-vvg:
(7) part (DIV1)
568
Page 287
4902
neither would Christ commit himself to such believers, John 2. 24. as he perceived were hollow,
neither would christ commit himself to such believers, John 2. 24. as he perceived were hollow,
dx vmd np1 vvi px31 p-acp d n2, np1 crd crd c-acp pns31 vvd vbdr j-jn,
(7) part (DIV1)
568
Page 287
4903
and fals-hearted, and did not receive him in love. There is a faith in temporaries, hypocrites, and common Christians;
and False-hearted, and did not receive him in love. There is a faith in Temporaries, Hypocrites, and Common Christians;
cc j, cc vdd xx vvi pno31 p-acp n1. pc-acp vbz dt n1 p-acp n2-jn, n2, cc j np1;
(7) part (DIV1)
568
Page 287
4904
which is not wrought by such power as Christ was raised by:
which is not wrought by such power as christ was raised by:
r-crq vbz xx vvn p-acp d n1 c-acp np1 vbds vvn p-acp:
(7) part (DIV1)
568
Page 287
4905
as the Apostle tells the Ephesians; Chap. 1. 18, Their faith, was wrought by the same power that God put forth in Christ,
as the Apostle tells the Ephesians; Chap. 1. 18, Their faith, was wrought by the same power that God put forth in christ,
c-acp dt n1 vvz dt np1; np1 crd crd, po32 n1, vbds vvn p-acp dt d n1 cst np1 vvd av p-acp np1,
(7) part (DIV1)
568
Page 287
4906
when he raised him from the dead:
when he raised him from the dead:
c-crq pns31 vvd pno31 p-acp dt j:
(7) part (DIV1)
568
Page 287
4907
But as easily as the History of Alexander, or William the Conqueror, begets credit in the reader, without any divine motion:
But as Easily as the History of Alexander, or William the Conqueror, begets credit in the reader, without any divine motion:
cc-acp c-acp av-j c-acp dt n1 pp-f np1, cc np1 dt n1, vvz n1 p-acp dt n1, p-acp d j-jn n1:
(7) part (DIV1)
568
Page 287
4908
So the report of the Gospel begers a faith, which doth arise by the calling of the word;
So the report of the Gospel begers a faith, which does arise by the calling of the word;
av dt n1 pp-f dt n1 n2 dt n1, r-crq vdz vvi p-acp dt n-vvg pp-f dt n1;
(7) part (DIV1)
568
Page 288
4909
not by that which is a calling according to Gods purpose:
not by that which is a calling according to God's purpose:
xx p-acp d r-crq vbz dt n1 vvg p-acp ng1 n1:
(7) part (DIV1)
568
Page 288
4910
but the faith whereby we are drawn to Christ hath (as I may say) two faces (I crave pardon for the word) it looks backward and forward;
but the faith whereby we Are drawn to christ hath (as I may say) two faces (I crave pardon for the word) it looks backward and forward;
cc-acp dt n1 c-crq pns12 vbr vvn p-acp np1 vhz (c-acp pns11 vmb vvi) crd n2 (pns11 vvb n1 p-acp dt n1) pn31 vvz av-j cc av-j;
(7) part (DIV1)
568
Page 288
4911
to election, as a sign of that; to salvation as the cause of that: its a fruit or effect of our election, and a certain means of our salvation;
to election, as a Signen of that; to salvation as the cause of that: its a fruit or Effect of our election, and a certain means of our salvation;
p-acp n1, c-acp dt n1 pp-f d; p-acp n1 p-acp dt n1 pp-f cst: pn31|vbz dt n1 cc n1 pp-f po12 n1, cc dt j n2 pp-f po12 n1;
(7) part (DIV1)
568
Page 288
4912
it bears upon it the mark of them both; it alwaies purifies the heart wherein it is;
it bears upon it the mark of them both; it always Purifies the heart wherein it is;
pn31 vvz p-acp pn31 dt n1 pp-f pno32 d; pn31 av vvz dt n1 c-crq pn31 vbz;
(7) part (DIV1)
568
Page 288
4913
being never found in an unregenerate, and unrenewed heart. It makes the tree good, and then the fruit.
being never found in an unregenerate, and unrenewed heart. It makes the tree good, and then the fruit.
vbg av vvn p-acp dt j, cc j-vvn n1. pn31 vvz dt n1 j, cc av dt n1.
(7) part (DIV1)
568
Page 288
4914
It makes the tree good, there is an alteration in the man. And then the fruit good;
It makes the tree good, there is an alteration in the man. And then the fruit good;
pn31 vvz dt n1 j, pc-acp vbz dt n1 p-acp dt n1. cc av dt n1 j;
(7) part (DIV1)
568
Page 288
4915
there is the product that it brings forth.
there is the product that it brings forth.
pc-acp vbz dt n1 cst pn31 vvz av.
(7) part (DIV1)
568
Page 288
4916
It makes the flax smoak at least, though it be it self never so little a spark, and unseen:
It makes the flax smoke At least, though it be it self never so little a spark, and unseen:
pn31 vvz dt n1 n1 p-acp ds, cs pn31 vbb pn31 n1 av-x av j dt n1, cc j:
(7) part (DIV1)
568
Page 288
4917
if you have such a kind of faith, without all question you have been drawn of God;
if you have such a kind of faith, without all question you have been drawn of God;
cs pn22 vhb d dt n1 pp-f n1, p-acp d n1 pn22 vhb vbn vvn pp-f np1;
(7) part (DIV1)
568
Page 288
4918
for there is a double change that faith makes, that shewes the truth of it. First relative, when mans relation to God is changed by it;
for there is a double change that faith makes, that shows the truth of it. First relative, when men Relation to God is changed by it;
c-acp pc-acp vbz dt j-jn n1 cst n1 vvz, cst vvz dt n1 pp-f pn31. np1 j, c-crq ng1 n1 p-acp np1 vbz vvn p-acp pn31;
(7) part (DIV1)
568
Page 288
4919
as having stood in the relation of a stranger, unaquainted; at a distance; he is now made a son, a friend;
as having stood in the Relation of a stranger, unacquainted; At a distance; he is now made a son, a friend;
c-acp vhg vvn p-acp dt n1 pp-f dt n1, j; p-acp dt n1; pns31 vbz av vvn dt n1, dt n1;
(7) part (DIV1)
569
Page 288
4920
as its said of Abraham, he believed and was called the friend of God, James 2 23. And then,
as its said of Abraham, he believed and was called the friend of God, James 2 23. And then,
c-acp pn31|vbz vvn pp-f np1, pns31 vvd cc vbds vvn dt n1 pp-f np1, np1 crd crd cc av,
(7) part (DIV1)
569
Page 288
4921
Secondly, There is a real change of heart, of course of life;
Secondly, There is a real change of heart, of course of life;
ord, pc-acp vbz dt j n1 pp-f n1, pp-f n1 pp-f n1;
(7) part (DIV1)
570
Page 288
4922
as if the stream did run in a new channel, with as great strength as before in the old; heavenly things are set up; Christ is prized and valued;
as if the stream did run in a new channel, with as great strength as before in the old; heavenly things Are Set up; christ is prized and valued;
c-acp cs dt n1 vdd vvi p-acp dt j n1, p-acp p-acp j n1 c-acp a-acp p-acp dt j; j n2 vbr vvn a-acp; np1 vbz vvn cc vvn;
(7) part (DIV1)
570
Page 288
4923
and this life, and all the things of this life, have an eclipse put upon them;
and this life, and all the things of this life, have an eclipse put upon them;
cc d n1, cc d dt n2 pp-f d n1, vhb dt n1 vvn p-acp pno32;
(7) part (DIV1)
570
Page 288
4924
so that, as he said, I am not I: thats the fifth mark.
so that, as he said, I am not I: thats the fifth mark.
av cst, c-acp pns31 vvd, pns11 vbm xx pns11: d|vbz dt ord n1.
(7) part (DIV1)
570
Page 288
4925
Sixtly, God hath powerfully drawn thee to Christ, if the knowledg of Christ do draw thee from all competitioning things besides:
Sixty, God hath powerfully drawn thee to christ, if the knowledge of christ do draw thee from all competitioning things beside:
ord, np1 vhz av-j vvn pno21 p-acp np1, cs dt n1 pp-f np1 vdb vvi pno21 p-acp d vvg n2 a-acp:
(7) part (DIV1)
571
Page 288
4926
Christ doth not woo in person, but by his word, his Spirit, his virtue: hast thou no favourite lust, that can overdraw him;
christ does not woo in person, but by his word, his Spirit, his virtue: hast thou no favourite lust, that can overdraw him;
np1 vdz xx vvi p-acp n1, cc-acp p-acp po31 n1, po31 n1, po31 n1: vh2 pns21 dx n1 n1, cst vmb vvi pno31;
(7) part (DIV1)
571
Page 288
4927
that dares to stand in competition with thy service, and the conduct of the Lord Jesus? Is the promise of Christ more powerful with thy heart than the performance of the world? his absent glory above the present inducements? Art thou willing to be paid for thy service in spirituals,
that dares to stand in competition with thy service, and the conduct of the Lord jesus? Is the promise of christ more powerful with thy heart than the performance of the world? his absent glory above the present inducements? Art thou willing to be paid for thy service in spirituals,
cst vvz pc-acp vvi p-acp n1 p-acp po21 n1, cc dt n1 pp-f dt n1 np1? vbz dt n1 pp-f np1 av-dc j p-acp po21 n1 cs dt n1 pp-f dt n1? po31 j n1 p-acp dt j n2? vb2r pns21 j pc-acp vbi vvn p-acp po21 n1 p-acp n2,
(7) part (DIV1)
571
Page 289
4928
and (if God will) to forbear temporals? An admirable temper in a Christian.
and (if God will) to forbear temporals? an admirable temper in a Christian.
cc (cs np1 vmb) pc-acp vvi n2? dt j n1 p-acp dt njp.
(7) part (DIV1)
571
Page 289
4929
The Apostle observes of Abraham and his seed, that came out of their own country,
The Apostle observes of Abraham and his seed, that Come out of their own country,
dt n1 vvz pp-f np1 cc po31 n1, cst vvd av pp-f po32 d n1,
(7) part (DIV1)
571
Page 289
4930
and found themselves not to be in the possession of the Land of Canaan; saith he, they might have returned if they would, Heb. 11. 15. but that they would not do, they embraced the promises that they saw afar off;
and found themselves not to be in the possession of the Land of Canaan; Says he, they might have returned if they would, Hebrew 11. 15. but that they would not do, they embraced the promises that they saw afar off;
cc vvd px32 xx pc-acp vbi p-acp dt n1 pp-f dt n1 pp-f np1; vvz pns31, pns32 vmd vhi vvn cs pns32 vmd, np1 crd crd p-acp d pns32 vmd xx vdi, pns32 vvd dt n2 cst pns32 vvd av a-acp;
(7) part (DIV1)
571
Page 289
4931
they took Gods pay as he would pay it;
they took God's pay as he would pay it;
pns32 vvd n2 vvi c-acp pns31 vmd vvi pn31;
(7) part (DIV1)
571
Page 289
4932
though he would pay them nothing in this world, they would take out the earthly Country in a heavenly;
though he would pay them nothing in this world, they would take out the earthly Country in a heavenly;
cs pns31 vmd vvi pno32 pix p-acp d n1, pns32 vmd vvi av dt j n1 p-acp dt j;
(7) part (DIV1)
571
Page 289
4933
and then it follows in ver. 16. God was not ashamed to be called their God;
and then it follows in ver. 16. God was not ashamed to be called their God;
cc cs pn31 vvz p-acp fw-la. crd np1 vbds xx j pc-acp vbi vvn po32 n1;
(7) part (DIV1)
571
Page 289
4934
not ashamed of such a people as stick to him:
not ashamed of such a people as stick to him:
xx j pp-f d dt n1 p-acp n1 p-acp pno31:
(7) part (DIV1)
571
Page 289
4935
This is to live upon his word as Elshaddi, though he be not known to them by his Name Jehovah: I did not perform my promises in being to Abraham, but he lived upon me as God Almighty,
This is to live upon his word as El shaddai, though he be not known to them by his Name Jehovah: I did not perform my promises in being to Abraham, but he lived upon me as God Almighty,
d vbz pc-acp vvi p-acp po31 n1 p-acp np1, c-acp pns31 vbb xx vvn p-acp pno32 p-acp po31 n1 np1: pns11 vdd xx vvi po11 n2 p-acp vbg p-acp np1, p-acp pns31 vvd p-acp pno11 c-acp np1 j-jn,
(7) part (DIV1)
571
Page 289
4936
as it's explained in Rom 4. It's never known what value and price a man sets upon Christ, by saying nay to some slight lust,
as it's explained in Rom 4. It's never known what valve and price a man sets upon christ, by saying nay to Some slight lust,
c-acp pn31|vbz vvn p-acp np1 crd pn31|vbz av vvn r-crq n1 cc n1 dt n1 vvz p-acp np1, p-acp vvg uh p-acp d j n1,
(7) part (DIV1)
571
Page 289
4937
or thing which he can easily part with;
or thing which he can Easily part with;
cc n1 r-crq pns31 vmb av-j vvi p-acp;
(7) part (DIV1)
571
Page 289
4938
but by that which is peccatum in deliciis, our favourite sin, our delight, be it friend,
but by that which is peccatum in delicious, our favourite since, our delight, be it friend,
cc-acp p-acp d r-crq vbz fw-la p-acp fw-la, po12 n1 n1, po12 n1, vbb pn31 n1,
(7) part (DIV1)
571
Page 289
4939
or worldly content, or whatsoever else it's known to be; as the usual old saying is, The Rabbits skin sticks at the head;
or worldly content, or whatsoever Else it's known to be; as the usual old saying is, The Rabbits skin sticks At the head;
cc j n1, cc r-crq av pn31|vbz vvn pc-acp vbi; c-acp dt j j n-vvg vbz, dt n2 n1 vvz p-acp dt n1;
(7) part (DIV1)
571
Page 289
4940
it cases off from the rest of the body, easily, but when it comes to the head there it sticks:
it cases off from the rest of the body, Easily, but when it comes to the head there it sticks:
pn31 n2 a-acp p-acp dt n1 pp-f dt n1, av-j, cc-acp c-crq pn31 vvz p-acp dt n1 a-acp pn31 vvz:
(7) part (DIV1)
571
Page 289
4941
when God and his favour, and our own sin stand in competition, it sticks not till it is come to that to which he is married, to his favourite:
when God and his favour, and our own since stand in competition, it sticks not till it is come to that to which he is married, to his favourite:
c-crq np1 cc po31 n1, cc po12 d n1 vvi p-acp n1, pn31 vvz xx c-acp pn31 vbz vvn p-acp d p-acp r-crq pns31 vbz vvn, p-acp po31 n1:
(7) part (DIV1)
571
Page 289
4942
When Christ tryed the young man that had spoken great things, he doth not instance to bid him do this or that;
When christ tried the young man that had spoken great things, he does not instance to bid him do this or that;
c-crq np1 vvd dt j n1 cst vhd vvn j n2, pns31 vdz xx n1 pc-acp vvi pno31 vdi d cc d;
(7) part (DIV1)
571
Page 289
4943
for these things (saith he) I have done; but he demandeth the sale of his possessions, Go sell all thou hast, and come and follow me; there his heart was sorrowful;for these things (Says he) I have done; but he demandeth the sale of his possessions, Go fell all thou hast, and come and follow me; there his heart was sorrowful;
p-acp d n2 (vvz pns31) pns11 vhb vdn; p-acp pns31 vvz dt n1 pp-f po31 n2, vvb vvi d pns21 vh2, cc vvi cc vvb pno11; a-acp po31 n1 vbds j;
(7) part (DIV1)
571
Page 289
4944
for the Text saith, He had great possessions; that was his master sin; and from that I observe, that God will try his people;
for the Text Says, He had great possessions; that was his master since; and from that I observe, that God will try his people;
p-acp dt n1 vvz, pns31 vhd j n2; cst vbds po31 n1 n1; cc p-acp cst pns11 vvb, cst np1 vmb vvi po31 n1;
(7) part (DIV1)
571
Page 290
4945
let us hang loose to that, for in that we shall be soonest tryed.
let us hang lose to that, for in that we shall be soonest tried.
vvb pno12 vvi vvi p-acp d, c-acp p-acp cst pns12 vmb vbi av-s vvn.
(7) part (DIV1)
571
Page 290
4946
Seventhly, It seems to me that we are drawn, when the withdrawments of Christ, or of the Spirit,
Seventhly, It seems to me that we Are drawn, when the withdrawments of christ, or of the Spirit,
crd, pn31 vvz p-acp pno11 cst pns12 vbr vvn, c-crq dt n2 pp-f np1, cc pp-f dt n1,
(7) part (DIV1)
572
Page 290
4947
or the light of Gods countenance do draw us more to seeking and pursuit; this is a drawing by withdrawment, its the case of many a soul;
or the Light of God's countenance do draw us more to seeking and pursuit; this is a drawing by withdrawment, its the case of many a soul;
cc dt n1 pp-f npg1 n1 vdb vvi pno12 dc p-acp vvg cc n1; d vbz dt vvg p-acp n1, pn31|vbz dt n1 pp-f d dt n1;
(7) part (DIV1)
572
Page 290
4948
many times Christ withdraws, stands behind the door, Gods countenance is hidden; well, mark the effect and use of this withdrawing;
many times christ withdraws, Stands behind the door, God's countenance is hidden; well, mark the Effect and use of this withdrawing;
d n2 np1 vvz, vvz p-acp dt n1, ng1 n1 vbz vvn; av, vvb dt n1 cc n1 pp-f d n-vvg;
(7) part (DIV1)
572
Page 290
4949
doth it draw you more eagerly out in pursuance? doth this draw you to a more sharp and vehement seeking? that shews some touch of the Load stone hath been, that you have tasted some of this graciousness of God,
does it draw you more eagerly out in pursuance? does this draw you to a more sharp and vehement seeking? that shows Some touch of the Load stone hath been, that you have tasted Some of this graciousness of God,
vdz pn31 vvi pn22 av-dc av-j av p-acp n1? vdz d vvi pn22 p-acp dt av-dc j cc j n-vvg? cst vvz d n1 pp-f dt n1 n1 vhz vbn, cst pn22 vhb vvn d pp-f d n1 pp-f np1,
(7) part (DIV1)
572
Page 290
4950
if so be that you have tasted that the Lord is gracious, 1 Pet. 2 3. as an Angler will sometimes pull away the bait, to quicken the fish to follow it;
if so be that you have tasted that the Lord is gracious, 1 Pet. 2 3. as an Angler will sometime pull away the bait, to quicken the Fish to follow it;
cs av vbb d pn22 vhb vvn d dt n1 vbz j, crd np1 crd crd p-acp dt n1 vmb av vvi av dt n1, pc-acp vvi dt n1 pc-acp vvi pn31;
(7) part (DIV1)
572
Page 290
4951
such are these withdrawments of God from his own people;
such Are these withdrawments of God from his own people;
d vbr d n2 pp-f np1 p-acp po31 d n1;
(7) part (DIV1)
572
Page 290
4952
you see an example of it, verified in the Church, Cant. 5. 6. My beloved had withdrawn himself, I sought him;
you see an Exampl of it, verified in the Church, Cant 5. 6. My Beloved had withdrawn himself, I sought him;
pn22 vvb dt n1 pp-f pn31, vvn p-acp dt n1, np1 crd crd po11 j-vvn vhd vvn px31, pns11 vvd pno31;
(7) part (DIV1)
572
Page 290
4953
She runs out presently after him.
She runs out presently After him.
pns31 vvz av av-j p-acp pno31.
(7) part (DIV1)
572
Page 290
4954
8. Lastly, When the Name of Christ, and the Grace from him and by him received is the strong Argument against sin, the strongest motive of duty and obedience, the Law of God is a strong obligation;
8. Lastly, When the Name of christ, and the Grace from him and by him received is the strong Argument against since, the Strongest motive of duty and Obedience, the Law of God is a strong obligation;
crd ord, c-crq dt n1 pp-f np1, cc dt n1 p-acp pno31 cc p-acp pno31 vvd vbz dt j n1 p-acp n1, dt js n1 pp-f n1 cc n1, dt n1 pp-f np1 vbz dt j n1;
(7) part (DIV1)
573
Page 290
4955
but the grace and Mercy of God is the sweetest obligation;
but the grace and Mercy of God is the Sweetest obligation;
cc-acp dt n1 cc n1 pp-f np1 vbz dt js n1;
(7) part (DIV1)
573
Page 290
4956
Stablish me, saith David, with thy free Spirit, Psal. 51. with the Spirit of a child;Establish me, Says David, with thy free Spirit, Psalm 51. with the Spirit of a child;
vvb pno11, vvz np1, p-acp po21 j n1, np1 crd p-acp dt n1 pp-f dt n1;
(7) part (DIV1)
573
Page 290
4957
so the Apostle gives a notable Argument against sin, in 1 Cor. 6. 15. speaking about Fornication, Shall I take the members of Christ,
so the Apostle gives a notable Argument against since, in 1 Cor. 6. 15. speaking about Fornication, Shall I take the members of christ,
av dt n1 vvz dt j n1 p-acp n1, p-acp crd np1 crd crd vvg p-acp n1, vmb pns11 vvi dt n2 pp-f np1,
(7) part (DIV1)
573
Page 290
4958
and make them the members of an harlot? God forbid. and make them the members of an harlot? God forbid.
cc vvi pno32 dt n2 pp-f dt n1? np1 vvb.
(7) part (DIV1)
573
Page 290
4959
What's the genius and strength of the Apostles Argument, that a man that is in Christ must consider, that himself, his body, and all the members of his body, are the members of Christ;
What's the genius and strength of the Apostles Argument, that a man that is in christ must Consider, that himself, his body, and all the members of his body, Are the members of christ;
q-crq|vbz dt n1 cc n1 pp-f dt n2 n1, cst dt n1 cst vbz p-acp np1 vmb vvi, cst px31, po31 n1, cc d dt n2 pp-f po31 n1, vbr dt n2 pp-f np1;
(7) part (DIV1)
573
Page 291
4960
shall I prostitute the members of Christ to an harlot? God forbid that I should do so;
shall I prostitute the members of christ to an harlot? God forbid that I should do so;
vmb pns11 vvi dt n2 pp-f np1 p-acp dt n1? np1 vvb cst pns11 vmd vdi av;
(7) part (DIV1)
573
Page 291
4961
so that the possession and title that Christ hath of us, is the strongest Argument that can be against sin with a godlyman:
so that the possession and title that christ hath of us, is the Strongest Argument that can be against since with a godlyman:
av cst dt n1 cc n1 cst np1 vhz pp-f pno12, vbz dt js n1 cst vmb vbi p-acp n1 p-acp dt n1:
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A Christian hath more Arguments against sin, more Motives to obedience than any other man,
A Christian hath more Arguments against since, more Motives to Obedience than any other man,
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because he is all, Christs, and all his members (as that Text saith) are members of Christ: he is not his own,
Because he is all, Christ, and all his members (as that Text Says) Are members of christ: he is not his own,
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but the price of anothers blood;
but the price of another's blood;
cc-acp dt n1 pp-f j-jn n1;
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and therefore let him carry the Name of Christ always in his mind, as an excellent Argument against sin:
and Therefore let him carry the Name of christ always in his mind, as an excellent Argument against since:
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So much for the Point, Whosoever comes to Christ believing in him, doth come by the drawing of God;
So much for the Point, Whosoever comes to christ believing in him, does come by the drawing of God;
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which point would have some Use made of it, though the matter all along be useful and practical. And first,
which point would have Some Use made of it, though the matter all along be useful and practical. And First,
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How certain those that are elected are of their believing and coming unto Christ, by reason of this drawing of God;
How certain those that Are elected Are of their believing and coming unto christ, by reason of this drawing of God;
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this is a resurrection, (so it's called,) and truly as certain as the resurrection of the body;
this is a resurrection, (so it's called,) and truly as certain as the resurrection of the body;
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and ordinarily we hold it it certain that there shall be a resurrection of the body;
and ordinarily we hold it it certain that there shall be a resurrection of the body;
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it's as certain that there shall be a resurrection of those that God hath chosen unto Christ,
it's as certain that there shall be a resurrection of those that God hath chosen unto christ,
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though they be for present dead, and, as the Apostle saith, far off; nay, 'tis as certain as the resurrection of Christ,
though they be for present dead, and, as the Apostle Says, Far off; nay, it's as certain as the resurrection of christ,
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when he was dead in the grave, and lay under the sins of mankind, a terrible great stone to ly under,
when he was dead in the grave, and lay under the Sins of mankind, a terrible great stone to lie under,
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yet he was certain to rise again the third day;
yet he was certain to rise again the third day;
av pns31 vbds j pc-acp vvi av dt ord n1;
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and the power toward the raising of those that believe is according to the working of the mighty power that wrought in Christ;
and the power towards the raising of those that believe is according to the working of the mighty power that wrought in christ;
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Ephes. 1. 18 now it's said, that God loosed the cords of Christs death, because it was not possible that he should be holden of it; Ephesians 1. 18 now it's said, that God loosed the cords of Christ death, Because it was not possible that he should be held of it;
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Acts 2. 24. so shall the cords of thy spiritual death be loosed also, if you belong to the election on of grace,
Acts 2. 24. so shall the cords of thy spiritual death be loosed also, if you belong to the election on of grace,
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though you be as dead and inanimate as Christ himself was, this will set you free, knock off the fetters of bondage from you,
though you be as dead and inanimate as christ himself was, this will Set you free, knock off the fetters of bondage from you,
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and all because there is a drawing of God, whereby you shall be made able to come;
and all Because there is a drawing of God, whereby you shall be made able to come;
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for all that the Father giveth me shall come to me, Joh. 6. 37. and Christ professes that he hath the power given him, that he should give eternal life to as many as God hath given him, John 17. 2. And that this is no bolster for desperate security, to flatter it self,
for all that the Father gives me shall come to me, John 6. 37. and christ Professes that he hath the power given him, that he should give Eternal life to as many as God hath given him, John 17. 2. And that this is no bolster for desperate security, to flatter it self,
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and hang all on that string, If I shall be saved, I shall, appears by the certain means that are used whereby this end shall be effected, whereby all that are within this chain shall come and believe;
and hang all on that string, If I shall be saved, I shall, appears by the certain means that Are used whereby this end shall be effected, whereby all that Are within this chain shall come and believe;
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Joh. 17. 6. I have manifested thy Name to them that thou gavest me; so then, say not, You shall be saved you know not how;John 17. 6. I have manifested thy Name to them that thou Gavest me; so then, say not, You shall be saved you know not how;
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for the Name of Christ shall be manifested to you;
for the Name of christ shall be manifested to you;
p-acp dt n1 pp-f np1 vmb vbi vvn p-acp pn22;
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and then he shews that the means used are effectual in and unto such, ver. 8. I have given them that thou gavest me thy word;
and then he shows that the means used Are effectual in and unto such, ver. 8. I have given them that thou Gavest me thy word;
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and they have received it, and beleived in me, that thou hast sent me: them that thou hast given me shall live;and they have received it, and believed in me, that thou hast sent me: them that thou hast given me shall live;
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unto them I have manifested the means, and to them they have been effectual;
unto them I have manifested the means, and to them they have been effectual;
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these are the persons that are saved and called in time, according to a purpose and grace given them in Christ before the world began, 2 Tim. 1. 9. And therefore it is certainly effected.
these Are the Persons that Are saved and called in time, according to a purpose and grace given them in christ before the world began, 2 Tim. 1. 9. And Therefore it is Certainly effected.
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Secondly, The people of God do receive grace from God even before they believe in Christ; First, in order to nature;
Secondly, The people of God do receive grace from God even before they believe in christ; First, in order to nature;
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but I speak not of the minute of time.
but I speak not of the minute of time.
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What? grace (may some say) before Faith? what grace is that? I Answer, It is a grace to believe, a grace drawing them and calling them unto Faith;
What? grace (may Some say) before Faith? what grace is that? I Answer, It is a grace to believe, a grace drawing them and calling them unto Faith;
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this is the first work, this is the motion whereby Faith is begotten in the heart, a motion which Faith doth not go before, but follow:
this is the First work, this is the motion whereby Faith is begotten in the heart, a motion which Faith does not go before, but follow:
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Man doth not begin the work of his own grace; for then he should be the first give;
Man does not begin the work of his own grace; for then he should be the First give;
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but who hath given to him first, saith the Text, Rom. 11. 5. For, as learned men observe, Faith is given to unbelievers,
but who hath given to him First, Says the Text, Rom. 11. 5. For, as learned men observe, Faith is given to unbelievers,
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as 'tis said God justifies the ungodly, Rom 4. 5. true, when he is justified he is ungodly;
as it's said God Justifies the ungodly, Rom 4. 5. true, when he is justified he is ungodly;
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therefore it's said, Ephes. 2. 5. Even when we were dead in trespasses and sins he quickens us.
Therefore it's said, Ephesians 2. 5. Even when we were dead in Trespasses and Sins he quickens us.
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When we lay in our blood, Ezek. 16. 6. he passed by and said, Live. When we lay in our blood, Ezekiel 16. 6. he passed by and said, Live.
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When did he speak the word? When we were unbelievers he drew us to come unto and believe in Christ;
When did he speak the word? When we were unbelievers he drew us to come unto and believe in christ;
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as our Saviour saith, When we were under the fig-tree (as I may say) he saw us: So when you were far distant, this eye and countenance of God was upon you for good:
as our Saviour Says, When we were under the Fig tree (as I may say) he saw us: So when you were Far distant, this eye and countenance of God was upon you for good:
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and therefore as Austin saith, The will of man doth forego many good works of man, (for God begins at the will) but not all:
and Therefore as Austin Says, The will of man does forego many good works of man, (for God begins At the will) but not all:
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Why, which is it that the will of man rectified doth not go before? Not it self;
Why, which is it that the will of man rectified does not go before? Not it self;
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it doth not begin its own willing; for that is first, and that is made of God:
it does not begin its own willing; for that is First, and that is made of God:
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So I may say, Faith goes not before all the workings of God, because there is a drawing of God that works it;
So I may say, Faith Goes not before all the workings of God, Because there is a drawing of God that works it;
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as the putting of life into Lazarus was when he was dead in the grave, so the first grace that's given to man is while is in unbelief;
as the putting of life into Lazarus was when he was dead in the grave, so the First grace that's given to man is while is in unbelief;
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that grace is to be expected and lookt for with intention and bent of mind from this good and gracious God;
that grace is to be expected and looked for with intention and bent of mind from this good and gracious God;
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and therefore as it would have been a disparagement to the Miracle to have said, that Lazarus stirred or breathed before Christ said Come forth; so all they do extenuate and lessen the drawing and free grace of God, that put something, some seed of faith into man before God work first:
and Therefore as it would have been a disparagement to the Miracle to have said, that Lazarus stirred or breathed before christ said Come forth; so all they do extenuate and lessen the drawing and free grace of God, that put something, Some seed of faith into man before God work First:
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For man doth not first come to Christ, and then God draw him;
For man does not First come to christ, and then God draw him;
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that's like the mothers jest with her child that's down, Come to me, and I'le help thee up;
that's like the mother's jest with her child that's down, Come to me, and I'll help thee up;
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for then it must up before:
for then it must up before:
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so 'tis as if we jested, Rise, stir, move your selves, & then I'le put life into you,
so it's as if we jested, Rise, stir, move your selves, & then I'll put life into you,
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but God draws, and then man comes, as the Text saith. But then there is a great question that hath not yet been handled; for some may object,
but God draws, and then man comes, as the Text Says. But then there is a great question that hath not yet been handled; for Some may Object,
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There may be some reason given why God gives the second grace after the first, as remission of sin to a believer;
There may be Some reason given why God gives the second grace After the First, as remission of since to a believer;
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but what is the ground or reason why God gives the first grace? This is the great quaere, the hard knot to answer to the satisfaction of men.
but what is the ground or reason why God gives the First grace? This is the great quaere, the hard knot to answer to the satisfaction of men.
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I remember St. Austine saith, Noli quaerere si non vis errare, Do not search for the reason,
I Remember Saint Augustine Says, Noli quaerere si non vis errare, Do not search for the reason,
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if you will not erre and be mistaken;
if you will not err and be mistaken;
cs pn22 vmb xx vvi cc vbi vvn;
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search not for the reason of this which hath no reason, but the will, and pleasure, and NONLATINALPHABET of God:
search not for the reason of this which hath no reason, but the will, and pleasure, and of God:
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God made the Creatures of nothing, he made the world so; well, you acknowledg it:
God made the Creatures of nothing, he made the world so; well, you acknowledge it:
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Doth God make temporal creatures, the bodies of men, of nothing? And is not the new creature made of as little as the old is? But to free you from all quarrels and self-reasoning in this point,
Does God make temporal creatures, the bodies of men, of nothing? And is not the new creature made of as little as the old is? But to free you from all quarrels and self-reasoning in this point,
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if you will have a reason, Il'e give you an old one, I'le assure you that it is elder than your selves by some thousands of years;
if you will have a reason, Il'e give you an old one, I'll assure you that it is elder than your selves by Some thousands of Years;
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It was, saith the Text, 2 Tim. 1. 9. his purpose and grace given you in Christ before the world began; It was, Says the Text, 2 Tim. 1. 9. his purpose and grace given you in christ before the world began;
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and therefore you are called and saved: This shews that no man can begin the first grace;
and Therefore you Are called and saved: This shows that no man can begin the First grace;
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he may pretend to come unto Christ Jesus himself, but he must receive this drawing first, that he may be saved;
he may pretend to come unto christ jesus himself, but he must receive this drawing First, that he may be saved;
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there is no mark upon any man that lies in the state of spiritual death by which he can know himself to be one that shall receive the first grace;
there is no mark upon any man that lies in the state of spiritual death by which he can know himself to be one that shall receive the First grace;
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but it's reserved as a secret in the bosome of God:
but it's reserved as a secret in the bosom of God:
cc-acp pn31|vbz vvn p-acp dt j-jn p-acp dt n1 pp-f np1:
(7) part (DIV1)
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but when the first grace is given and man is drawn to Christ, then he may know that he shall be saved, true, there is means to be used,
but when the First grace is given and man is drawn to christ, then he may know that he shall be saved, true, there is means to be used,
cc-acp c-crq dt ord n1 vbz vvn cc n1 vbz vvn p-acp np1, cs pns31 vmb vvi cst pns31 vmb vbi vvn, j, pc-acp vbz n2 pc-acp vbi vvn,
(7) part (DIV1)
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but not a mark to be known by: But shall I tell you the bottom of the point:
but not a mark to be known by: But shall I tell you the bottom of the point:
cc-acp xx dt n1 pc-acp vbi vvn p-acp: cc-acp vmb pns11 vvi pn22 dt n1 pp-f dt n1:
(7) part (DIV1)
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there may indeed be a ground for the first grace in that secret-covenant that is between God and Christ;
there may indeed be a ground for the First grace in that secret-covenant that is between God and christ;
pc-acp vmb av vbi dt n1 p-acp dt ord n1 p-acp d n1 cst vbz p-acp np1 cc np1;
(7) part (DIV1)
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for doubtless, such a one there is;
for doubtless, such a one there is;
c-acp av-j, d dt pi a-acp vbz;
(7) part (DIV1)
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that all the members of Christ, those whom God hath given him shall have this grace, this new heart and spirit, shall be all drawn and learn of God, this in the general;
that all the members of christ, those whom God hath given him shall have this grace, this new heart and Spirit, shall be all drawn and Learn of God, this in the general;
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(7) part (DIV1)
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all that the father hath given to Christ shall come in: all that the father hath given to christ shall come in:
d cst dt n1 vhz vvn p-acp np1 vmb vvi p-acp:
(7) part (DIV1)
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if I be inclosed within that gracious covenant, that God the Father made with the Son, I shall certainly be drawn;
if I be enclosed within that gracious Covenant, that God the Father made with the Son, I shall Certainly be drawn;
cs pns11 vbb vvn p-acp d j n1, cst np1 dt n1 vvd p-acp dt n1, pns11 vmb av-j vbi vvn;
(7) part (DIV1)
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but for any marks of the first grace, who these are, and how to be known;
but for any marks of the First grace, who these Are, and how to be known;
cc-acp p-acp d n2 pp-f dt ord n1, r-crq d vbr, cc c-crq pc-acp vbi vvn;
(7) part (DIV1)
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they have none until they be made the children of God; for they are by nature children of wrath, even as others:
they have none until they be made the children of God; for they Are by nature children of wrath, even as Others:
pns32 vhb pix p-acp pns32 vbb vvn dt n2 pp-f np1; c-acp pns32 vbr p-acp n1 n2 pp-f n1, av c-acp n2-jn:
(7) part (DIV1)
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the Lord only knowes who are his: there are means afforded that they may come; but no marks that they shall be drawn.
the Lord only knows who Are his: there Are means afforded that they may come; but no marks that they shall be drawn.
dt n1 av-j vvz q-crq vbr po31: a-acp vbr n2 vvd cst pns32 vmb vvi; p-acp dx n2 cst pns32 vmb vbi vvn.
(7) part (DIV1)
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Thirdly, Consider what may be deduced from this point, for the advancement of practical Godliness: there is no point more copious in its use, for the advancement of free grace,
Thirdly, Consider what may be deduced from this point, for the advancement of practical Godliness: there is no point more copious in its use, for the advancement of free grace,
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(7) part (DIV1)
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then this doctrine of Gods powerful working, and drawing men to Christ Jesus. First, It suggests matter of Humility;
then this Doctrine of God's powerful working, and drawing men to christ jesus. First, It suggests matter of Humility;
cs d n1 pp-f npg1 j n-vvg, cc vvg n2 p-acp np1 np1. ord, pn31 vvz n1 pp-f n1;
(7) part (DIV1)
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grace is not loose, though it be free: there is no glorying at all left to us in the matter of our salvation:
grace is not lose, though it be free: there is no glorying At all left to us in the matter of our salvation:
n1 vbz xx j, cs pn31 vbb j: pc-acp vbz dx vvg p-acp d vvd p-acp pno12 p-acp dt n1 pp-f po12 n1:
(7) part (DIV1)
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all boasting is taken away by Gods drawing; every point thats profitable is so, so far as it advances practical Religion;
all boasting is taken away by God's drawing; every point thats profitable is so, so Far as it advances practical Religion;
d vvg vbz vvn av p-acp n2 vvg; d n1 d|vbz j vbz av, av av-j c-acp pn31 vvz j n1;
(7) part (DIV1)
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and much of that consists in an humble frame of spirits; for as lower grounds are richer, and more fruitful then hill tops, that see further, but are more barren:
and much of that consists in an humble frame of spirits; for as lower grounds Are Richer, and more fruitful then hill tops, that see further, but Are more barren:
cc d pp-f cst vvz p-acp dt j n1 pp-f n2; c-acp p-acp jc n2 vbr jc, cc av-dc j cs n1 n2, cst vvb av-jc, cc-acp vbr av-dc j:
(7) part (DIV1)
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so a man that hath tasted of the tree of knowledge of good and evil, may see further and discern more in matters of notion and speculation;
so a man that hath tasted of the tree of knowledge of good and evil, may see further and discern more in matters of notion and speculation;
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but the humble soul that hath seen the hand of God working its works in it, is more fertile and fruitful to God.
but the humble soul that hath seen the hand of God working its works in it, is more fertile and fruitful to God.
cc-acp dt j n1 cst vhz vvn dt n1 pp-f np1 vvg po31 n2 p-acp pn31, vbz av-dc j cc j p-acp np1.
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Secondly, It suggests matter of thankfulness; for where humility goes before, there thankfulness followes after;
Secondly, It suggests matter of thankfulness; for where humility Goes before, there thankfulness follows After;
ord, pn31 vvz n1 pp-f n1; c-acp q-crq n1 vvz a-acp, a-acp n1 vvz a-acp;
(7) part (DIV1)
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and according to the proportion of the one is the other, in 1 Pet. 2. 9. That you should shew forth the praise of him that hath called you out of darkness into his marvellous light; who were before no people:
and according to the proportion of the one is the other, in 1 Pet. 2. 9. That you should show forth the praise of him that hath called you out of darkness into his marvellous Light; who were before no people:
cc vvg p-acp dt n1 pp-f dt pi vbz dt n-jn, p-acp crd np1 crd crd cst pn22 vmd vvi av dt n1 pp-f pno31 cst vhz vvn pn22 av pp-f n1 p-acp po31 j n1; r-crq vbdr a-acp dx n1:
(7) part (DIV1)
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when we come to consider, and have these impressions set on our souls, that he calls us out of our darkness,
when we come to Consider, and have these impressions Set on our Souls, that he calls us out of our darkness,
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(7) part (DIV1)
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for darkness is ours, into his marvellous light, thankfulness arises from this:
for darkness is ours, into his marvellous Light, thankfulness arises from this:
p-acp n1 vbz png12, p-acp po31 j n1, n1 vvz p-acp d:
(7) part (DIV1)
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And as light came out of darkness, so God hath shined into our hearts the light of the glory of God in the face of Jesus Christ.
And as Light Come out of darkness, so God hath shined into our hearts the Light of the glory of God in the face of jesus christ.
cc c-acp av-j vvd av pp-f n1, av np1 vhz vvn p-acp po12 n2 dt n1 pp-f dt n1 pp-f np1 p-acp dt n1 pp-f np1 np1.
(7) part (DIV1)
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Whence came the first light? out of darkness, where no man could have imagined the light to be:
Whence Come the First Light? out of darkness, where no man could have imagined the Light to be:
q-crq vvd dt ord n1? av pp-f n1, c-crq dx n1 vmd vhi vvn dt n1 pc-acp vbi:
(7) part (DIV1)
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so God hath called us out of darkness. And
so God hath called us out of darkness. And
av np1 vhz vvn pno12 av pp-f n1. cc
(7) part (DIV1)
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Thirdly, It calls for fruitfulness in requital of sogreat a grace, fruitfulness is, as we may say of varnish, no colour of it self,
Thirdly, It calls for fruitfulness in requital of sogreat a grace, fruitfulness is, as we may say of varnish, no colour of it self,
ord, pn31 vvz p-acp n1 p-acp n1 pp-f j dt n1, n1 vbz, c-acp pns12 vmb vvi pp-f n1, dx n1 pp-f pn31 n1,
(7) part (DIV1)
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but sets off, and puts a beauty upon other colours. Fertillity is the nature of good soyl;
but sets off, and puts a beauty upon other colours. Fertility is the nature of good soil;
cc-acp vvz a-acp, cc vvz dt n1 p-acp j-jn n2. n1 vbz dt n1 pp-f j n1;
(7) part (DIV1)
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and men look for fruit from land or tree proportionable to the cost and labour bestowed:
and men look for fruit from land or tree proportionable to the cost and labour bestowed:
cc n2 vvb p-acp n1 p-acp n1 cc n1 j p-acp dt n1 cc n1 vvn:
(7) part (DIV1)
581
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so doth God expect fruitfulness, according to the proportion of his goodness; the meditation of this grace, quickens the ingenuous heart to obedience:
so does God expect fruitfulness, according to the proportion of his Goodness; the meditation of this grace, quickens the ingenuous heart to Obedience:
av vdz np1 vvi n1, vvg p-acp dt n1 pp-f po31 n1; dt n1 pp-f d n1, vvz dt j n1 p-acp n1:
(7) part (DIV1)
581
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when a man hath the sence of his justification, that he is reconciled to God by the blood of Christ;
when a man hath the sense of his justification, that he is reconciled to God by the blood of christ;
c-crq dt n1 vhz dt n1 pp-f po31 n1, cst pns31 vbz vvn p-acp np1 p-acp dt n1 pp-f np1;
(7) part (DIV1)
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and that being reconciled, we shall be saved by his life:
and that being reconciled, we shall be saved by his life:
cc cst vbg vvn, pns12 vmb vbi vvn p-acp po31 n1:
(7) part (DIV1)
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as 'tis Rom. 5. 9. 10. this puts him on to a high degree of fruitfulness; this manures the Tree:
as it's Rom. 5. 9. 10. this puts him on to a high degree of fruitfulness; this manures the Tree:
c-acp pn31|vbz np1 crd crd crd d vvz pno31 a-acp p-acp dt j n1 pp-f n1; d n2 dt n1:
(7) part (DIV1)
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and therefore in 1 John 4. 19. We love him because he first loved us, and 5. chap. 3 vers.
and Therefore in 1 John 4. 19. We love him Because he First loved us, and 5. chap. 3 vers.
cc av p-acp crd np1 crd crd pns12 vvb pno31 c-acp pns31 ord vvd pno12, cc crd n1 crd zz.
(7) part (DIV1)
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It's love that makes the Commandements not grievous: Thus you see how it advances practical godliness.It's love that makes the commandments not grievous: Thus you see how it advances practical godliness.
pn31|vbz n1 cst vvz dt n2 xx j: av pn22 vvb c-crq pn31 vvz j n1.
(7) part (DIV1)
581
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And as it advances practick godliness;
And as it advances practic godliness;
cc c-acp pn31 vvz j-jn n1;
(7) part (DIV1)
582
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so likewise it heightens all the obligations, whereby a man can be obliged to God, either to be humble, thankful, or fruitful;
so likewise it heightens all the obligations, whereby a man can be obliged to God, either to be humble, thankful, or fruitful;
av av pn31 vvz d dt n2, c-crq dt n1 vmb vbi vvn p-acp np1, av-d pc-acp vbi j, j, cc j;
(7) part (DIV1)
582
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they are advanced by the sence of the free grace of God. Now for the advancement of obligations; they are two-fold.
they Are advanced by the sense of the free grace of God. Now for the advancement of obligations; they Are twofold.
pns32 vbr vvn p-acp dt n1 pp-f dt j n1 pp-f np1. av p-acp dt n1 pp-f n2; pns32 vbr n1.
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Such as have strength of Authority in them. Or Such as have sweetness and constraint of love in them.
Such as have strength of authority in them. Or Such as have sweetness and constraint of love in them.
d c-acp vhb n1 pp-f n1 p-acp pno32. cc d c-acp vhb n1 cc n1 pp-f n1 p-acp pno32.
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First, obligations of authority are by the law of God:
First, obligations of Authority Are by the law of God:
ord, n2 pp-f n1 vbr p-acp dt n1 pp-f np1:
(7) part (DIV1)
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For that doth not cease to oblige a believer being a perpetual law, that God hath set on man in all states and conditions: And then the
For that does not cease to oblige a believer being a perpetual law, that God hath Set on man in all states and conditions: And then the
c-acp cst vdz xx vvi pc-acp vvi dt n1 vbg dt j n1, cst np1 vhz vvn p-acp n1 p-acp d n2 cc n2: cc av dt
(7) part (DIV1)
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Free grace of God is an obligation by a constraint of love;
Free grace of God is an obligation by a constraint of love;
j n1 pp-f np1 vbz dt n1 p-acp dt n1 pp-f n1;
(7) part (DIV1)
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the love of Christ constrains us, in 2 Cor. 5. 14. Because we thus judg, or have this sence, that if one died for all, then all are dead: the love of christ constrains us, in 2 Cor. 5. 14. Because we thus judge, or have this sense, that if one died for all, then all Are dead:
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(7) part (DIV1)
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so that the obligation it puts upon you is of love, and service above other men.
so that the obligation it puts upon you is of love, and service above other men.
av cst dt n1 pn31 vvz p-acp pn22 vbz pp-f n1, cc n1 p-acp j-jn n2.
(7) part (DIV1)
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God may well expect some singular thing of you; as namely: first; Because he hath drawn thee, not others, yea, haply hath left many, for one taken;
God may well expect Some singular thing of you; as namely: First; Because he hath drawn thee, not Others, yea, haply hath left many, for one taken;
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(7) part (DIV1)
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thou art one taken, drawn out of the herd, marked out for God (as I said) made to passe under the rod: Vobis datum est, non illis;
thou art one taken, drawn out of the heard, marked out for God (as I said) made to pass under the rod: Vobis datum est, non illis;
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(7) part (DIV1)
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to you it is given &c. not to others. Secondly, Because he hath drawn us, when we withdrew;
to you it is given etc. not to Others. Secondly, Because he hath drawn us, when we withdrew;
p-acp pn22 pn31 vbz vvn av xx p-acp n2-jn. ord, c-acp pns31 vhz vvn pno12, c-crq pns12 vvd;
(7) part (DIV1)
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for every man by nature doth withdraw; even as a heifer withdrawes, and will not be yoked;
for every man by nature does withdraw; even as a heifer withdraws, and will not be yoked;
p-acp d n1 p-acp n1 vdz vvi; av c-acp dt n1 vvz, cc vmb xx vbi vvn;
(7) part (DIV1)
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so man withdrawes from the yoak of God, from the doctrine, from the faith, the love,
so man withdraws from the yoke of God, from the Doctrine, from the faith, the love,
av n1 vvz p-acp dt n1 pp-f np1, p-acp dt n1, p-acp dt n1, dt n1,
(7) part (DIV1)
588
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5071
and from the acquaintance of Christ Jesus:
and from the acquaintance of christ jesus:
cc p-acp dt n1 pp-f np1 np1:
(7) part (DIV1)
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and therefore its said in Rom. 10. last vers. I have stretched out my hands all the day long, to a contradicting or withdrawing people.
and Therefore its said in Rom. 10. last vers. I have stretched out my hands all the day long, to a contradicting or withdrawing people.
cc av pn31|vbz vvn p-acp np1 crd ord fw-la. pns11 vhb vvn av po11 n2 d dt n1 av-j, p-acp dt j-vvg cc vvg n1.
(7) part (DIV1)
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5073
Nay, he not only draws us out of darkness, and nothing, but pursues and followes us when we run from him;
Nay, he not only draws us out of darkness, and nothing, but pursues and follows us when we run from him;
uh, pns31 xx av-j vvz pno12 av pp-f n1, cc pix, cc-acp vvz cc vvz pno12 c-crq pns12 vvb p-acp pno31;
(7) part (DIV1)
588
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5074
if the Lord should let men alone:
if the Lord should let men alone:
cs dt n1 vmd vvi n2 av-j:
(7) part (DIV1)
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5075
yea, if the elect of God were let alone at first, when God begins to draw, they would be deserters, forsakers, and relinquish God;
yea, if the elect of God were let alone At First, when God begins to draw, they would be deserters, forsakers, and relinquish God;
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(7) part (DIV1)
588
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you stiff necked people, you do alwaies resist the Holy-Ghost: but now God still knocks; and if man comes not at first; God knocks again;
you stiff necked people, you do always resist the Holy ghost: but now God still knocks; and if man comes not At First; God knocks again;
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(7) part (DIV1)
588
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5077
and this bends mans heart to God, that the Lord pursues him with mercy, and followes him with loving kindness:
and this bends men heart to God, that the Lord pursues him with mercy, and follows him with loving kindness:
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(7) part (DIV1)
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5078
if God had let him alone he had perish'd; but God would not let him have his will to perish.
if God had let him alone he had perished; but God would not let him have his will to perish.
cs np1 vhd vvn pno31 av-j pns31 vhd j-vvn; cc-acp np1 vmd xx vvi pno31 vhi po31 n1 pc-acp vvi.
(7) part (DIV1)
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5079
Thirdly, Because he hath drawn thee, no better then others of the same clay, saith the text;
Thirdly, Because he hath drawn thee, no better then Others of the same clay, Says the text;
ord, c-acp pns31 vhz vvn pno21, dx jc cs n2-jn pp-f dt d n1, vvz dt n1;
(7) part (DIV1)
589
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5080
the potter makes the difference, not the clay:
the potter makes the difference, not the clay:
dt n1 vvz dt n1, xx dt n1:
(7) part (DIV1)
589
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5081
are we better then they, the Jew, then the Gentile? Romans 3. 9. No, in no wise;
Are we better then they, the Jew, then the Gentile? Romans 3. 9. No, in no wise;
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(7) part (DIV1)
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5082
and therefore God to shew that there is no difference in man, instances in twins that tumbled in a belly:
and Therefore God to show that there is no difference in man, instances in twins that tumbled in a belly:
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(7) part (DIV1)
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5083
Rom. 9 10. Rebecca conceived by one, even Isaac, &c. Nay, it may be thou wast one of lower and meaner rank from whom God could not expect so much service:Rom. 9 10. Rebecca conceived by one, even Isaac, etc. Nay, it may be thou wast one of lower and meaner rank from whom God could not expect so much service:
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(7) part (DIV1)
589
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5084
so babes have it revealed, not the wise; Base things of the world are chosen, not many noble and great:
so babes have it revealed, not the wise; Base things of the world Are chosen, not many noble and great:
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(7) part (DIV1)
589
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5085
Naaman the Syrian is cleansed, and not many lepers in Israel;
Naaman the Syrian is cleansed, and not many lepers in Israel;
np1 dt jp vbz vvn, cc xx d n2 p-acp np1;
(7) part (DIV1)
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5086
who would think that Rahab the harlot should be named with Abraham, in James 2. 25?
who would think that Rahab the harlot should be nam with Abraham, in James 2. 25?
r-crq vmd vvi d np1 dt n1 vmd vbi vvn p-acp np1, p-acp np1 crd crd?
(7) part (DIV1)
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5087
Fourthly, The Lord found thee when thou did'st not seek him:
Fourthly, The Lord found thee when thou didst not seek him:
ord, dt n1 vvd pno21 c-crq pns21 vdd2 xx vvi pno31:
(7) part (DIV1)
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5088
he overcame thy opposition and resistance, waiting that he might be gracious, Isaiah. 30. 18. if he had taken thy denyal and let thee alone,he overcame thy opposition and resistance, waiting that he might be gracious, Isaiah. 30. 18. if he had taken thy denial and let thee alone,
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(7) part (DIV1)
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if he had not overcome the evasions and Tergiversations of thy sturdy spirit, by pursuing thee with fresh forces, till he had brought every thought within thee into captivity,
if he had not overcome the evasions and Tergiversations of thy sturdy Spirit, by pursuing thee with fresh forces, till he had brought every Thought within thee into captivity,
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unto the obedience of Christ, 2 Cor. 10. 5. had he not stricken thee down (as Paul was) until he made thee say, Lord what wilt thou have me to do:
unto the Obedience of christ, 2 Cor. 10. 5. had he not stricken thee down (as Paul was) until he made thee say, Lord what wilt thou have me to do:
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what might have become of thee? had he not hedged thee in with thorns, and laid mustard on the breast, to wean thee from thy sweet sins.
what might have become of thee? had he not hedged thee in with thorns, and laid mustard on the breast, to wean thee from thy sweet Sins.
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Lastly, When God hath taken this course, and won over and made the heart willing,
Lastly, When God hath taken this course, and wone over and made the heart willing,
ord, c-crq np1 vhz vvn d n1, cc vvd a-acp cc vvd dt n1 j,
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then a man accompts his own gain, his arguments of confidence, his own righteousness, all dross,
then a man accounts his own gain, his Arguments of confidence, his own righteousness, all dross,
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and dung, for the excellent knowledg of Christ Jesus, in Phil. 3. 7, 8. when the Lord hath given such a tast and sweetness,
and dung, for the excellent knowledge of christ jesus, in Philip 3. 7, 8. when the Lord hath given such a taste and sweetness,
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then a man desires it himself, and is pleased with that with which he was displeased before:
then a man Desires it himself, and is pleased with that with which he was displeased before:
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when the heart is thus overcome, then it submits; he stands faire in his own eyes no more;
when the heart is thus overcome, then it submits; he Stands fair in his own eyes no more;
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his own face pleases him no longer;
his own face Pleases him no longer;
po31 d n1 vvz pno31 av-dx av-jc;
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he rebels no more, but submits to the righteousness of God, Ro. 10. 3. and so receives Christ as the greatest treasure in the world;
he rebels no more, but submits to the righteousness of God, Ro. 10. 3. and so receives christ as the greatest treasure in the world;
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therefore free grace is a great obligation; it binds strongly by the constraint of love. Fourthly, I close all with a motive to examination;
Therefore free grace is a great obligation; it binds strongly by the constraint of love. Fourthly, I close all with a motive to examination;
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whether you be partakers of this drawing, now before the Sacrament; you are called, the Lord invites you to his table;
whither you be partakers of this drawing, now before the Sacrament; you Are called, the Lord invites you to his table;
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he invites his friends, his children; these he calls by the word; every ordinance breathes unto you little else but Christ Jesus;
he invites his Friends, his children; these he calls by the word; every Ordinance breathes unto you little Else but christ jesus;
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for all sanctifying, strengthning, and corroborating grace;
for all sanctifying, strengthening, and corroborating grace;
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from whence come they? surely in Hosea 14 8. from me is thy fruit found:
from whence come they? surely in Hosea 14 8. from me is thy fruit found:
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all your strength arises from the greater and further reception of Christ Jesus;
all your strength arises from the greater and further reception of christ jesus;
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therefore examine, whether this work of God hath been on you, to draw you to Christ Jesus:
Therefore examine, whither this work of God hath been on you, to draw you to christ jesus:
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faith is not a vulgar grace, it is not an easie thing, it comes from divine omnipotency and power;
faith is not a Vulgar grace, it is not an easy thing, it comes from divine omnipotency and power;
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as we say of the resurrection, whereby a dead man rises from the grave; it is a work of the power of God;
as we say of the resurrection, whereby a dead man rises from the grave; it is a work of the power of God;
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and therefore Christ confuting the Sadduces that denied it, said, you erre, not knowing the Scriptures, and the power of God:
and Therefore christ confuting the Sadducees that denied it, said, you err, not knowing the Scriptures, and the power of God:
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I am (saith Christ) the resurrection and the life: I am (Says christ) the resurrection and the life:
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No man is alive, till he take hold of, and believe in, the Lord Jesus? now can a dead man be raised from the dead,
No man is alive, till he take hold of, and believe in, the Lord jesus? now can a dead man be raised from the dead,
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and not be sensible? do you think faith is not a sensible work; yes, as 'tis a powerful work, so 'tis sensible to man;
and not be sensible? do you think faith is not a sensible work; yes, as it's a powerful work, so it's sensible to man;
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yet I confess men may be deceived, as women are by false tumors and swellings;
yet I confess men may be deceived, as women Are by false tumors and swellings;
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so there are many delusions, whereby a man may take himself to be in a state of grace, when he is not;
so there Are many delusions, whereby a man may take himself to be in a state of grace, when he is not;
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because there is a false faith as well as a true:
Because there is a false faith as well as a true:
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it is the point of examination pressed by St Paul in 2 Cor. 13. 5. because of such moment, examine your selves,
it is the point of examination pressed by Saint Paul in 2 Cor. 13. 5. Because of such moment, examine your selves,
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whether you be in the faith; whether Christ be in you; many think of a Christ without them;
whither you be in the faith; whither christ be in you; many think of a christ without them;
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you are all glad to know that Christ gave himself for you; that he gave himself to be the blood of atonement;
you Are all glad to know that christ gave himself for you; that he gave himself to be the blood of atonement;
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but is he yours by the blood of sprinkling? the Scripture puts this to the trial, by words that intimate Christ within men, Galath. 4. 19. my little children of whom I travel in pain, till Christ be formed in you:
but is he yours by the blood of sprinkling? the Scripture puts this to the trial, by words that intimate christ within men, Galatians. 4. 19. my little children of whom I travel in pain, till christ be formed in you:
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and Ephes. 3. 17. Christ dwels in our hearts by faith: Gal. 2. 20: Christ liveth in me: these phrases do difference the Jew outwardly, from the Jew inwardly, and teach in like proportion;
and Ephesians 3. 17. christ dwells in our hearts by faith: Gal. 2. 20: christ lives in me: these phrases do difference the Jew outwardly, from the Jew inwardly, and teach in like proportion;
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that he is not a Jew that hath the outward character, and not the circumcision of the Spirit, Ro 2 28. and let that obligation sit on you;
that he is not a Jew that hath the outward character, and not the circumcision of the Spirit, Ro 2 28. and let that obligation fit on you;
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in the 2 Tim. 2. 19. Let every one that names the name of Christ depart from iniquity;
in the 2 Tim. 2. 19. Let every one that names the name of christ depart from iniquity;
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for else its not the sacraments will serve turne, in 1 Cor. 10. 4, 5. they eat of the same spiritual meat (with us:) But God was not well pleased with them; they were wicked:
for Else its not the Sacraments will serve turn, in 1 Cor. 10. 4, 5. they eat of the same spiritual meat (with us:) But God was not well pleased with them; they were wicked:
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and therefore examine your selves, what work of God you have found upon your hearts; whether you are renewed by the Holy-Ghost:
and Therefore examine your selves, what work of God you have found upon your hearts; whither you Are renewed by the Holy ghost:
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in Tit. 3. 5. God is said to save man by the washing of regeneration, v. 6. that being justified by his grace you might be made heirs of eternal life. To move you, consider;
in Tit. 3. 5. God is said to save man by the washing of regeneration, v. 6. that being justified by his grace you might be made Heirs of Eternal life. To move you, Consider;
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First, The graces that have connexion with, or do accompany salvation, are inward things:
First, The graces that have connexion with, or do accompany salvation, Are inward things:
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there is an inward seal, a white stone with a name in it, known to them that have it:
there is an inward seal, a white stone with a name in it, known to them that have it:
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Sacraments seal the outward part the conditional compact; that whosoever believes shall not perish; but it is, the Spirit that witnesses to ours, that we are sons of God.
Sacraments seal the outward part the conditional compact; that whosoever believes shall not perish; but it is, the Spirit that Witnesses to ours, that we Are Sons of God.
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Secondly, That unto, and by those inward graces God drawes his people; thus he undertakes to create a new heart, to put his law into their mind;
Secondly, That unto, and by those inward graces God draws his people; thus he undertakes to create a new heart, to put his law into their mind;
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this is that which is called the teaching of God, Gods drawing; so that its the inward work that gives thee comfort of this business. But
this is that which is called the teaching of God, God's drawing; so that its the inward work that gives thee Comfort of this business. But
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Doth not the manducation of Christs body and blood in the Sacrament tend unto this inward and spiritual inhabitation of Christ in us?
Does not the manducation of Christ body and blood in the Sacrament tend unto this inward and spiritual inhabitation of christ in us?
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Yes, And so did the outward ordinances of the Jewes, they tended to spiritual things; there circumcision signified an inward circumcision, as our baptisme an inward washing;
Yes, And so did the outward ordinances of the Jews, they tended to spiritual things; there circumcision signified an inward circumcision, as our Baptism an inward washing;
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and our eating and drinking sets forth our communion of his body and blood;
and our eating and drinking sets forth our communion of his body and blood;
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our union and communion which are spiritual, are here exhibited unto us, as meat and drink of life,
our Union and communion which Are spiritual, Are Here exhibited unto us, as meat and drink of life,
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as John 6. 37. He that eats me shall live by me, this in this chapter,
as John 6. 37. He that eats me shall live by me, this in this chapter,
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so much spoken of, is not sacramental, but it is spiritual eating; for it was spoken before the institution of the supper;
so much spoken of, is not sacramental, but it is spiritual eating; for it was spoken before the Institution of the supper;
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but it speaks of the kernel of it, the eating of Christ his body by faith.
but it speaks of the kernel of it, the eating of christ his body by faith.
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And so much for this text.
And so much for this text.
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THE DIFFERENCE Between a True Inward Christian And the Outward Formalist. DISCOVERED In three Sermons on Rom. 2. 28, 29. By Mr RICHARD VINES, Late Preacher of Gods Word at St Laurence Jury, LONDON.
THE DIFFERENCE Between a True Inward Christian And the Outward Formalist. DISCOVERED In three Sermons on Rom. 2. 28, 29. By Mr RICHARD VINES, Late Preacher of God's Word At Saint Laurence Jury, LONDON.
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LONDON, Printed for Abel Roper, 1662.LONDON, Printed for Abel Roper, 1662.
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THE DIFFERENCE Between a True Inward Christian And the Outward Formalist.
THE DIFFERENCE Between a True Inward Christian And the Outward Formalist.
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Rom. 2. 28, 29. For he is not a Jew that is one outwardly, neither is that Circumcision which is outward in the flesh:
Rom. 2. 28, 29. For he is not a Jew that is one outwardly, neither is that Circumcision which is outward in the Flesh:
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But he is a Jew that is one inwardly, and Circumcision is that of the heart, in the Spirit,
But he is a Jew that is one inwardly, and Circumcision is that of the heart, in the Spirit,
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and not in the Letter, whose praise is not of men, but of God.
and not in the letter, whose praise is not of men, but of God.
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THe Apostle before he makes entrance upon the Doctrine of Justification, which is one of the Cardinal Points of the Christian Religion, doth convince,
THe Apostle before he makes Entrance upon the Doctrine of Justification, which is one of the Cardinal Points of the Christian Religion, does convince,
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and conclude, that both Jews and Gentiles, and so consequently all mankind are NONLATINALPHABET, under sin, Rom. 3. 9. draws up the conclusion, NONLATINALPHABET, we have shewn cause before,
and conclude, that both jews and Gentiles, and so consequently all mankind Are, under since, Rom. 3. 9. draws up the conclusion,, we have shown cause before,
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or charged all men to be under sin;
or charged all men to be under since;
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teaching all Masters of conviction the necessity of that method, to cut off the branch which is to be ingraffed from the tree where it had its first birth,
teaching all Masters of conviction the necessity of that method, to Cut off the branch which is to be Ingrafted from the tree where it had its First birth,
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before it can be fit for coalition with a new stock, and for participation of the root and fatness of the Olive Tree;
before it can be fit for coalition with a new stock, and for participation of the root and fatness of the Olive Tree;
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first make a man a sinner, my meaning is, make him miserable;
First make a man a sinner, my meaning is, make him miserable;
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and when the strugling fish, that is stricken with the hook, is tired or choaked, you may more easily draw him to the shore.
and when the struggling Fish, that is stricken with the hook, is tired or choked, you may more Easily draw him to the shore.
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5151
The great Rule to be observed in the conviction of gainsayers, is to disarm them of their Armour, those inward reasonings and strong holds wherein they trust;
The great Rule to be observed in the conviction of gainsayers, is to disarm them of their Armour, those inward reasonings and strong holds wherein they trust;
dt j n1 pc-acp vbi vvn p-acp dt n1 pp-f n2, vbz pc-acp vvi pno32 pp-f po32 n1, d j n2-vvg cc j n2 c-crq pns32 vvb;
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Image 168
5152
then it is an ea•ier thing to bring them in, when that wherein they trusted is 〈 ◊ 〉 down about their ears;
then it is an ea•ier thing to bring them in, when that wherein they trusted is 〈 ◊ 〉 down about their ears;
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5153
Think not (saith S. John) to say within your selves, We have Abraham to our Father; think it not, speaking to the inward reasonings of the Jews at that 〈 ◊ 〉:Think not (Says S. John) to say within your selves, We have Abraham to our Father; think it not, speaking to the inward reasonings of the jews At that 〈 ◊ 〉:
vvb xx (vvz np1 np1) pc-acp vvi p-acp po22 n2, pns12 vhb np1 pc-acp po12 n1; vvb pn31 xx, vvg p-acp dt j n2-vvg pp-f dt np2 p-acp d 〈 sy 〉:
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5154
The Apostle imitating this course, •oth, as concerning the heathen Gentile, grant in Chap 1. that they did,
The Apostle imitating this course, •oth, as Concerning the heathen Gentile, grant in Chap 1. that they did,
dt n1 vvg d n1, uh, c-acp vvg dt j-jn j, vvb p-acp n1 crd cst pns32 vdd,
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5155
or possibly might know God, by the foot-steps that he had left of himself in the Creation,
or possibly might know God, by the footsteps that he had left of himself in the Creation,
cc av-j vmd vvi np1, p-acp dt n2 cst pns31 vhd vvn pp-f px31 p-acp dt n1,
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5156
and the government of the world;
and the government of the world;
cc dt n1 pp-f dt n1;
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5157
but that knowledg amounted to no more than of his Being or Properties, not of his Worship, especially that which you call positive;
but that knowledge amounted to no more than of his Being or Properties, not of his Worship, especially that which you call positive;
cc-acp cst n1 vvd p-acp dx dc cs pp-f po31 vbg cc n2, xx pp-f po31 n1, av-j cst r-crq pn22 vvb j;
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5158
and so they neither glorified him as God, nor shewed that wisedom which as Philosophers they professed;
and so they neither glorified him as God, nor showed that Wisdom which as Philosophers they professed;
cc av pns32 d vvn pno31 p-acp np1, ccx vvd d n1 r-crq p-acp n2 pns32 vvd;
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5159
for professing themselves NONLATINALPHABET, they became foolish, ver. 22. As for them that assert the Sun and Moon to be Preachers of Christ the Mediator to the Heathen, I think I may joyn them together with that Philosopher who had a conceit that the heavens do make an harmony by their motion, which Musick, I dare say, he never heard:
for professing themselves, they became foolish, ver. 22. As for them that assert the Sun and Moon to be Preachers of christ the Mediator to the Heathen, I think I may join them together with that Philosopher who had a conceit that the heavens do make an harmony by their motion, which Music, I Dare say, he never herd:
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5160
As concerning the Jew, the Apostle brings him in, cap. 2. ver. 11. pleading his difference from the Gentile;
As Concerning the Jew, the Apostle brings him in, cap. 2. ver. 11. pleading his difference from the Gentile;
p-acp vvg dt np1, dt n1 vvz pno31 p-acp, n1. crd fw-la. crd n-vvg po31 n1 p-acp dt j;
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5161
and it is granted, cap. 3. ver. 1. that much every way is the advantage of the Jew, and the profit of Circumcision;
and it is granted, cap. 3. ver. 1. that much every Way is the advantage of the Jew, and the profit of Circumcision;
cc pn31 vbz vvn, n1. crd fw-la. crd cst d d n1 vbz dt n1 pp-f dt np1, cc dt n1 pp-f n1;
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5162
For Circumcision verily profits if thou keep the Law, cap. 2. ver. 25. but if,For Circumcision verily profits if thou keep the Law, cap. 2. ver. 25. but if,
p-acp n1 av-j n2 cs pns21 vvb dt n1, n1. crd fw-la. crd cc-acp cs,
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5163
as we say of some Planets, their great light be joyned with ill Aspects and irregular motion;
as we say of Some Planets, their great Light be joined with ill Aspects and irregular motion;
c-acp pns12 vvb pp-f d n2, po32 j n1 vbi vvn p-acp j-jn n2 cc j n1;
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Image 168
5164
so if you that have a form of knowledge and truth in the Law, if thou be a breaker of the Law,
so if you that have a from of knowledge and truth in the Law, if thou be a breaker of the Law,
av cs pn22 cst vhb dt n1 pp-f n1 cc n1 p-acp dt n1, cs pns21 vbb dt n1 pp-f dt n1,
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Image 168
5165
and live contrary to thy own Principles, then thy circumcision is made uncircumcision;
and live contrary to thy own Principles, then thy circumcision is made uncircumcision;
cc vvb j-jn p-acp po21 d n2, av po21 n1 vbz vvn n1;
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5166
for an honest heathen that is uncircumcised is better than thou, and shall condemn a dishonest,
for an honest heathen that is uncircumcised is better than thou, and shall condemn a dishonest,
p-acp dt j j-jn cst vbz j vbz jc cs pns21, cc vmb vvi dt j,
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5167
though circumcised Jew, ver. 26, 27. and the reason is, because God measures not men by their external accomplishments, which they have by being Churches,
though circumcised Jew, ver. 26, 27. and the reason is, Because God measures not men by their external accomplishments, which they have by being Churches,
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Image 168
5168
and the priviledges of them, but by the inward power of godliness, accompanying their outward profession;
and the privileges of them, but by the inward power of godliness, accompanying their outward profession;
cc dt n2 pp-f pno32, cc-acp p-acp dt j n1 pp-f n1, vvg po32 j n1;
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5169
For he is not a Jew that is one outwardly &c. In which words there is, First, A distinction. Secondly, A description or definition. Thirdly, An estimate or valuation.For he is not a Jew that is one outwardly etc. In which words there is, First, A distinction. Secondly, A description or definition. Thirdly, an estimate or valuation.
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Image 168
5170
First, The distinction is not between divers persons, as of a Jew, and no Jew; Circumcision, and no Circumcision;
First, The distinction is not between diverse Persons, as of a Jew, and no Jew; Circumcision, and no Circumcision;
ord, dt n1 vbz xx p-acp j n2, c-acp pp-f dt np1, cc dx np1; n1, cc dx n1;
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Image 168
5171
for that sounds as a distinction of Christian and Heathen; but it is of one that it a Jew, and no Jew;
for that sounds as a distinction of Christian and Heathen; but it is of one that it a Jew, and no Jew;
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5172
of Circumcision that is, and yet is not Ci•cumcision; as of Christians that are, and yet are not Christians;
of Circumcision that is, and yet is not Ci•cumcision; as of Christians that Are, and yet Are not Christians;
pp-f n1 cst vbz, cc av vbz xx n1; c-acp pp-f np1 cst vbr, cc av vbr xx np1;
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5173
for so it is always when you speak of equivocals ▪ So the Pou••rai•re of Caesar pictured in the Table;
for so it is always when you speak of equivocals ▪ So the Pou••rai•re of Caesar pictured in the Table;
p-acp av pn31 vbz av c-crq pn22 vvb pp-f n2 ▪ av dt n1 pp-f np1 vvn p-acp dt n1;
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Image 168
5174
is not Caesar; so he is not a Jew that is one outwardly.
is not Caesar; so he is not a Jew that is one outwardly.
vbz xx np1; av pns31 vbz xx dt np1 cst vbz pi av-j.
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Image 168
5175
Secondly, The description of both is, the Jew that is no Jew, is one that is so by 〈 … 〉 NONLATINALPHABET or visible profession,
Secondly, The description of both is, the Jew that is no Jew, is one that is so by 〈 … 〉 or visible profession,
ord, dt n1 pp-f d vbz, dt np1 cst vbz dx np1, vbz pi cst vbz av p-acp 〈 … 〉 cc j n1,
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Image 168
5176
or if you will o•ten••tion o• Religion;
or if you will o•ten••tion o• Religion;
cc cs pn22 vmb vvi n1 n1;
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5177
but he is nothing NONLATINALPHABET in secret, or inwardly, if he have not that which in our Covenant is exprest in these words;
but he is nothing in secret, or inwardly, if he have not that which in our Covenant is expressed in these words;
p-acp pns31 vbz pix p-acp j-jn, cc av-j, cs pns31 vhb xx d r-crq p-acp po12 n1 vbz vvn p-acp d n2;
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5178
the law written in his heart and put into his mind: the circumcision, that is not circumcision, is the visible mark they carry in the flesh,
the law written in his heart and put into his mind: the circumcision, that is not circumcision, is the visible mark they carry in the Flesh,
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5179
but no inward purity of heart and mortification of lust; the one of these is in the letter, the other in the spirit.
but no inward purity of heart and mortification of lust; the one of these is in the Letter, the other in the Spirit.
cc-acp dx j n1 pp-f n1 cc n1 pp-f n1; dt pi pp-f d vbz p-acp dt n1, dt j-jn p-acp dt n1.
(10) subpart (DIV2)
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Image 168
5180
What is the meaning of this phrase? How comes this word, not, in the letter to signifie outwardness in opposition to Spirit or inward grace:
What is the meaning of this phrase? How comes this word, not, in the Letter to signify outwardness in opposition to Spirit or inward grace:
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5181
so it signifies in the new testament, or in Scripture;
so it signifies in the new Testament, or in Scripture;
av pn31 vvz p-acp dt j n1, cc p-acp n1;
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Image 168
5182
and I think peculiarly NONLATINALPHABET signifies a line made by a pencil, as well as a letter made by pen;
and I think peculiarly signifies a line made by a pencil, as well as a Letter made by pen;
cc pns11 vvb j vvz dt n1 vvd p-acp dt n1, c-acp av c-acp dt n1 vvd p-acp n1;
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Image 168
5183
and so may signifie a meer NONLATINALPHABET, a portraiture, or mathematical body, that consist of lines of no depth and substance,
and so may signify a mere, a portraiture, or mathematical body, that consist of lines of no depth and substance,
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5184
an outward form and nothing else;
an outward from and nothing Else;
dt j n1 cc pix av;
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5185
or a writing with Ink, as the Epistle, 2 Cor. 3. 3. the Epistle of Christ not written with Ink,
or a writing with Ink, as the Epistle, 2 Cor. 3. 3. the Epistle of christ not written with Ink,
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Image 168
5186
but by or with the Spirit;
but by or with the Spirit;
cc-acp p-acp cc p-acp dt n1;
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5187
and so the Scripture that knowes another writing, viz. by the Spirit in the heart doth fitly oppose thereunto that other manner of delineation which is outward by pen or pencil,
and so the Scripture that knows Another writing, viz. by the Spirit in the heart does fitly oppose thereunto that other manner of delineation which is outward by pen or pencil,
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Image 168
5188
and so circumcision by a mark in the flesh is said to be in the letter;
and so circumcision by a mark in the Flesh is said to be in the Letter;
cc av n1 p-acp dt n1 p-acp dt n1 vbz vvn pc-acp vbi p-acp dt n1;
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5189
not that the Apostle decries the ordinances of the Jewes, or their profession in sensu composite, but only in sensu diviso, when the form goes without the power for even Christianity, which is not so outward in all respects as Judaisme was, hath a form of doctrine, a form of worship,
not that the Apostle decries the ordinances of the Jews, or their profession in sensu composite, but only in sensu diviso, when the from Goes without the power for even Christianity, which is not so outward in all respects as Judaism was, hath a from of Doctrine, a from of worship,
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Image 168
5190
or else no sacraments, and NONLATINALPHABET, a form of godly conversation;
or Else no Sacraments, and, a from of godly Conversation;
cc av dx n2, cc, dt n1 pp-f j n1;
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Image 168
5191
so its called, whatsoever they that call themselves Antiformalists, but are indeed Formalists, do quibble to the contrary.
so its called, whatsoever they that call themselves Antiformalists, but Are indeed Formalists, do quibble to the contrary.
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5192
Thirdly, The valuation that is made of both these: the Jew or the circumcision outwardly, that is, NONLATINALPHABET may have the praise of men:
Thirdly, The valuation that is made of both these: the Jew or the circumcision outwardly, that is, may have the praise of men:
ord, dt n1 cst vbz vvn pp-f d d: dt np1 cc dt n1 av-j, cst vbz, vmb vhi dt n1 pp-f n2:
(10) subpart (DIV2)
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Image 168
5193
The Apostle before his knowledg of Christ valued himself at a great rate by those things that were but outwardly,
The Apostle before his knowledge of christ valued himself At a great rate by those things that were but outwardly,
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Image 168
5194
as a visible Church-member past all contradiction:
as a visible Church-member passed all contradiction:
c-acp dt j n1 p-acp d n1:
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Image 168
5195
but the Jew NONLATINALPHABET or the circumcision of the heart, the power and purity of Godliness within, hath the commendation of, and acceptance with God:
but the Jew or the circumcision of the heart, the power and purity of Godliness within, hath the commendation of, and acceptance with God:
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(10) subpart (DIV2)
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Image 168
5196
I shall need say no more, for the general opening of these words;
I shall need say no more, for the general opening of these words;
pns11 vmb vvi vvi av-dx av-dc, p-acp dt j n-vvg pp-f d n2;
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Image 168
5197
only before you go any further, change the scene, and lay the measure to your silves;
only before you go any further, change the scene, and lay the measure to your silves;
av-j c-acp pn22 vvb d av-jc, vvb dt n1, cc vvd dt n1 p-acp po22 n2;
(10) subpart (DIV2)
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Image 168
5198
he is not a Christian that is one outwardly in form: whose baptisme is the sprinkling of his face with water:
he is not a Christian that is one outwardly in from: whose Baptism is the sprinkling of his face with water:
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Image 168
5199
but he that is a Christian indeed, reputatively; and as to Church-membership, thou maist have praise of men for thy profession;
but he that is a Christian indeed, reputatively; and as to Church membership, thou Mayest have praise of men for thy profession;
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Image 168
5200
for man sees, NONLATINALPHABET NONLATINALPHABET the outside, but God measures the real members of his covenant by their faith,
for man sees, the outside, but God measures the real members of his Covenant by their faith,
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(10) subpart (DIV2)
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Image 168
5201
for its his peculiar NONLATINALPHABET, the Father that sees in secret, Math. 64. The observations to be made upon the words shall be short and plain;
for its his peculiar, the Father that sees in secret, Math. 64. The observations to be made upon the words shall be short and plain;
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(10) subpart (DIV2)
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Image 168
5202
and the Uses we will take altogether at the close.
and the Uses we will take altogether At the close.
cc dt n2 pns12 vmb vvi av p-acp dt j.
(10) subpart (DIV2)
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Image 168
5203
First, Here we have an excellent example, for preaching of distinguishing doctrine, especially to such professors, whose pride and outwardness in the true Religion makes them seem to themselves to be some body when they are indeed nothing:
First, Here we have an excellent Exampl, for preaching of distinguishing Doctrine, especially to such professors, whose pride and outwardness in the true Religion makes them seem to themselves to be Some body when they Are indeed nothing:
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(10) subpart (DIV2)
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Image 168
5204
distinguish a Christian professor from the Heathen; a Protestant from a Papist;
distinguish a Christian professor from the Heathen; a Protestant from a Papist;
vvb dt njp n1 p-acp dt j-jn; dt n1 p-acp dt njp;
(10) subpart (DIV2)
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Image 168
5205
and you shall say too little to them that are Christians inwardly, and too much sometimes to feed the pride of them that are so outwardly;
and you shall say too little to them that Are Christians inwardly, and too much sometime to feed the pride of them that Are so outwardly;
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(10) subpart (DIV2)
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Image 168
5206
they that know no more of Christianity but that which is outward, will be ready to object when you be•:
they that know no more of Christianity but that which is outward, will be ready to Object when you be•:
pns32 cst vvb dx dc pp-f np1 p-acp d r-crq vbz j, vmb vbi j pc-acp vvi c-crq pn22 n1:
(10) subpart (DIV2)
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Image 168
5207
them down so flat, that which the Apostle inferrs as the Jewes objection against his distinguishing doctrine, Rom. 3. 1. what advantage then hath the Jew,
them down so flat, that which the Apostle infers as the Jews objection against his distinguishing Doctrine, Rom. 3. 1. what advantage then hath the Jew,
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(10) subpart (DIV2)
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Image 168
5208
or what is the profit of circumcision? I Answer, as the Apostle doth, much every way ▪ but when I have said all, all saving grace is discriminant and differencing,
or what is the profit of circumcision? I Answer, as the Apostle does, much every Way ▪ but when I have said all, all Saving grace is discriminant and differencing,
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(10) subpart (DIV2)
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5209
and so should all saving doctrine be, sharp but wholsome, cutting but convincing, teaching others what they should be, by shewing what manner of men they are that have the praise of God.
and so should all Saving Doctrine be, sharp but wholesome, cutting but convincing, teaching Others what they should be, by showing what manner of men they Are that have the praise of God.
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(10) subpart (DIV2)
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Image 168
5210
As to a visible station in Church order, the Apostle distinguishes 1 Cor. 5. 12. between NONLATINALPHABET those that are without,
As to a visible station in Church order, the Apostle Distinguishes 1 Cor. 5. 12. between those that Are without,
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5211
& those that are within, that is within the pale of the Church; both the Christian outwardly and inwardly may be so;
& those that Are within, that is within the pale of the Church; both the Christian outwardly and inwardly may be so;
cc d cst vbr a-acp, cst vbz p-acp dt j pp-f dt n1; d dt njp av-j cc av-j vmb vbi av;
(10) subpart (DIV2)
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Image 168
5212
but then we must come to a closer distinction of these that are all within the Gospel field or pale,
but then we must come to a closer distinction of these that Are all within the Gospel field or pale,
cc-acp cs pns12 vmb vvi p-acp dt jc n1 pp-f d cst vbr d p-acp dt n1 n1 cc j,
(10) subpart (DIV2)
609
Image 168
5213
and that close distinction is given in this text between Christians that are so outwardly or also inwardly:
and that close distinction is given in this text between Christians that Are so outwardly or also inwardly:
cc cst j n1 vbz vvn p-acp d n1 p-acp np1 cst vbr av av-j cc av av-j:
(10) subpart (DIV2)
609
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5214
for want of distinguishing doctrine to take the precious from the vile, and to shew you who are Israel, and who only of Israel, it comes to passe many times, that the bone is given to the child,
for want of distinguishing Doctrine to take the precious from the vile, and to show you who Are Israel, and who only of Israel, it comes to pass many times, that the bone is given to the child,
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(10) subpart (DIV2)
609
Image 168
5215
and the bread to the dog;
and the bred to the dog;
cc dt n1 p-acp dt n1;
(10) subpart (DIV2)
609
Image 168
5216
the souls are slain that should not dy, and saved alive that should not live, Ezck. 13. 19. So necessary is it to distinguish,
the Souls Are slave that should not die, and saved alive that should not live, Ezekiel 13. 19. So necessary is it to distinguish,
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(10) subpart (DIV2)
609
Image 168
5217
and to use distinguishing doctrine, and there is a great want of such hearers as are willing to be distinguished, that had rather ask what marks do ye tell me of my self,
and to use distinguishing Doctrine, and there is a great want of such hearers as Are willing to be distinguished, that had rather ask what marks do you tell me of my self,
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(10) subpart (DIV2)
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Image 168
5218
then what notions do ye shew me of your own;
then what notions do you show me of your own;
av q-crq n2 vdb pn22 vvi pno11 pp-f po22 d;
(10) subpart (DIV2)
609
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5219
that do not measure their membership with Christ, and their standing in the Church, equally with one measure (if they do, they may be deceived) because one may be in the one and out of the other;
that do not measure their membership with christ, and their standing in the Church, equally with one measure (if they do, they may be deceived) Because one may be in the one and out of the other;
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(10) subpart (DIV2)
609
Image 168
5220
therefore I shall ever blame my self and others also in my place, that shall be more sollicitous, that the hearers should know us,
Therefore I shall ever blame my self and Others also in my place, that shall be more solicitous, that the hearers should know us,
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(10) subpart (DIV2)
609
Image 168
5221
then that they should know themselves:
then that they should know themselves:
av cst pns32 vmd vvi px32:
(10) subpart (DIV2)
609
Image 168
5222
this there is a great necessity of shewing, who you are, or that you are not what you seem to be;
this there is a great necessity of showing, who you Are, or that you Are not what you seem to be;
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(10) subpart (DIV2)
609
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5223
for he is not a Jew, &c.for he is not a Jew, etc.
p-acp pns31 vbz xx dt np1, av
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609
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5224
Secondly, The Argument whereby the Apostle convinces a Jew, a professed member of the Church to be nothing, that is,
Secondly, The Argument whereby the Apostle convinces a Jew, a professed member of the Church to be nothing, that is,
ord, dt n1 c-crq dt n1 vvz dt np1, dt j-vvn n1 pp-f dt n1 p-acp vbi pix, d vbz,
(10) subpart (DIV2)
610
Image 168
5225
as to his own benefit or Gods acceptation, is his outwardness and formality in Religion;
as to his own benefit or God's acceptation, is his outwardness and formality in Religion;
c-acp p-acp po31 d n1 cc ng1 n1, vbz po31 n1 cc n1 p-acp n1;
(10) subpart (DIV2)
610
Image 168
5226
and the formality that abounds in our Churches, and the outwardness in Religion goes farre to prove, that we are Christians and no Christians:
and the formality that abounds in our Churches, and the outwardness in Religion Goes Far to prove, that we Are Christians and no Christians:
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(10) subpart (DIV2)
610
Image 168
5227
For God in all times when Religion appeared most outwardly carried on, did both aim at,
For God in all times when Religion appeared most outwardly carried on, did both aim At,
c-acp np1 p-acp d n2 c-crq n1 vvd av-ds av-j vvn a-acp, vdd av-d vvi p-acp,
(10) subpart (DIV2)
610
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5228
and expect an inwardness and cal holiness in his people: The Jew layes his claim, and pretends to be some-body, vers. 17. of this Chapter:
and expect an inwardness and call holiness in his people: The Jew lays his claim, and pretends to be somebody, vers. 17. of this Chapter:
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(10) subpart (DIV2)
610
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5229
Behold (saith the Apostle) thou art called a Jew, and restest in the Law, Behold (Says the Apostle) thou art called a Jew, and restest in the Law,
vvb (vvz dt n1) pns21 vb2r vvn dt np1, cc vv2 p-acp dt n1,
(10) subpart (DIV2)
610
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5230
and makest thy boast of God ▪ and knowest his will• &c. But thou art nobody,and Makest thy boast of God ▪ and Knowest his will• etc. But thou art nobody,
cc vv2 po21 n1 pp-f np1 ▪ cc vv2 po31 n1 av p-acp pns21 vb2r pix,
(10) subpart (DIV2)
610
Image 168
5231
if there be no inward work upon and within thee, nor is thy circumcision worth any thing:
if there be no inward work upon and within thee, nor is thy circumcision worth any thing:
cs pc-acp vbb dx j n1 p-acp cc p-acp pno21, ccx vbz po21 n1 j d n1:
(10) subpart (DIV2)
610
Image 168
5232
It is acknowledged their very ordinances were shadowish, and consisted of outwardness more than the Gospel called the simplicity of Christ, 2 Cor. 11. 3. but yet so far as I conceivé, there was a kernel in the sh•ll,
It is acknowledged their very ordinances were shadowish, and consisted of outwardness more than the Gospel called the simplicity of christ, 2 Cor. 11. 3. but yet so Far as I conceivé, there was a kernel in the sh•ll,
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(10) subpart (DIV2)
610
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5233
and a spiritual glory under the vail of Moses; but they having a double vail between their eye and the inwards of things represented in their ordinances, 〈 ◊ 〉 a real obscuritie in the ordinances themselves, that was the vail on Moses fact,
and a spiritual glory under the Vail of Moses; but they having a double Vail between their eye and the inward of things represented in their ordinances, 〈 ◊ 〉 a real obscurity in the ordinances themselves, that was the Vail on Moses fact,
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(10) subpart (DIV2)
610
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and the other vail on their hearts, were content (such was their childishness and servility of spirit) 〈 … 〉, to lick the outside of the Glass into which they could not put in their head.
and the other Vail on their hearts, were content (such was their childishness and servility of Spirit) 〈 … 〉, to lick the outside of the Glass into which they could not put in their head.
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(10) subpart (DIV2)
610
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5235
I will not enumerate many particulars, some I shall instance in;
I will not enumerate many particulars, Some I shall instance in;
pns11 vmb xx vvi d n2-j, d pns11 vmb n1 p-acp;
(10) subpart (DIV2)
611
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5236
they drank of a rock that followed them, and eat of 〈 ◊ 〉 that fell down upon them;
they drank of a rock that followed them, and eat of 〈 ◊ 〉 that fell down upon them;
pns32 vvd pp-f dt n1 cst vvd pno32, cc vvi pp-f 〈 sy 〉 cst vvd a-acp p-acp pno32;
(10) subpart (DIV2)
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5237
and were healed by a serpent on a pole of fiery ••ing: but they saw not Christ, where indeed he was;
and were healed by a serpent on a pole of fiery ••ing: but they saw not christ, where indeed he was;
cc vbdr vvn p-acp dt n1 p-acp dt n1 pp-f j n1: cc-acp pns32 vvd xx np1, c-crq av pns31 vbds;
(10) subpart (DIV2)
611
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5238
For Christ was represented and held forth in all these, and yet they did not see him;
For christ was represented and held forth in all these, and yet they did not see him;
c-acp np1 vbds vvn cc vvn av p-acp d d, cc av pns32 vdd xx vvi pno31;
(10) subpart (DIV2)
611
Image 168
5239
their circumcision they magnified as an honourable 〈 ◊ 〉 of separation from other nations, their passeover (as to the institution was an excellent ordinance) concerning which,
their circumcision they magnified as an honourable 〈 ◊ 〉 of separation from other Nations, their passover (as to the Institution was an excellent Ordinance) Concerning which,
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(10) subpart (DIV2)
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5240
when their children demanded the meaning, was but a memorial of Egypts slavery; they lookt no further then the respect it had to that;
when their children demanded the meaning, was but a memorial of Egypts slavery; they looked no further then the respect it had to that;
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(10) subpart (DIV2)
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5241
but concerning Christ, the lamb of God not any thing;
but Concerning christ, the lamb of God not any thing;
cc-acp vvg np1, dt n1 pp-f np1 xx d n1;
(10) subpart (DIV2)
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5242
their sacrifices and purifyings were built upon, as very expiations and lustrations of sin, or uncleanness; a strange blindness!
their Sacrifices and purifyings were built upon, as very expiations and lustrations of since, or uncleanness; a strange blindness!
po32 n2 cc n2-vvg vbdr vvn p-acp, c-acp j n2 cc n2 pp-f n1, cc n1; dt j n1!
(10) subpart (DIV2)
611
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5243
and what either did the heathens less or more expect of theirs;
and what either did the Heathens less or more expect of theirs;
cc q-crq d vdd dt n2-jn dc cc av-dc vvi pp-f png32;
(10) subpart (DIV2)
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5244
the law given them for a Schoolmaster unto Christ, what did it teach them, but works of their own righteousness (as the Apostle calls them,) which unto this day they hold unto still,
the law given them for a Schoolmaster unto christ, what did it teach them, but works of their own righteousness (as the Apostle calls them,) which unto this day they hold unto still,
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(10) subpart (DIV2)
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as a School-master of works against Christ:
as a Schoolmaster of works against christ:
c-acp dt n1 pp-f n2 p-acp np1:
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and though they found out a Messiah for their glory, yet they looked not for such an one as should be God-man, a mediator to expiate their sins and redeem their souls;
and though they found out a Messiah for their glory, yet they looked not for such an one as should be God-man, a Mediator to expiate their Sins and Redeem their Souls;
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(10) subpart (DIV2)
611
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5247
and therefore when he came (which they deny) he was as great a stranger to them,
and Therefore when he Come (which they deny) he was as great a stranger to them,
cc av c-crq pns31 vvd (r-crq pns32 vvb) pns31 vbds a-acp j dt n1 p-acp pno32,
(10) subpart (DIV2)
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5248
& they as great enemies to him, as those that had had no Schoolmaster to commend him unto them:
& they as great enemies to him, as those that had had no Schoolmaster to commend him unto them:
cc pns32 p-acp j n2 p-acp pno31, c-acp d cst vhd vhn dx n1 pc-acp vvi pno31 p-acp pno32:
(10) subpart (DIV2)
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5249
and if any man will farther see their perverse interpretations, adulterations, and prevarications of their own scriptures, wrying their necks about, that they should not so much as look a squint towards Christ, whom we acknowledg:
and if any man will farther see their perverse interpretations, adulterations, and prevarications of their own Scriptures, wrying their necks about, that they should not so much as look a squint towards christ, whom we acknowledge:
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(10) subpart (DIV2)
611
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5250
let him read one of their great and most esteemed Maimonides, of whom they say, that from Moses the great Lawgiver to this Moses, there arose none like unto him, &c. so much of their outwardness.
let him read one of their great and most esteemed Maimonides, of whom they say, that from Moses the great Lawgiver to this Moses, there arose none like unto him, etc. so much of their outwardness.
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(10) subpart (DIV2)
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5251
And now let me speak to the Analogie; I may say as the Apostle;
And now let me speak to the Analogy; I may say as the Apostle;
cc av vvb pno11 vvi p-acp dt n1; pns11 vmb vvi p-acp dt n1;
(10) subpart (DIV2)
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what then, are we better then they? we the outward Christians that profess the Christian Religion,
what then, Are we better then they? we the outward Christians that profess the Christian Religion,
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(10) subpart (DIV2)
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5253
though that be meant of Gentiles, and may we not make the same answer? no, in no wise, Rom. 3. 9. I may not speak in disparagement of the Jewish ordinances,
though that be meant of Gentiles, and may we not make the same answer? no, in no wise, Rom. 3. 9. I may not speak in disparagement of the Jewish ordinances,
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(10) subpart (DIV2)
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5254
though I know out of Christ; the Apostle calls them weak and beggarly elements;
though I know out of christ; the Apostle calls them weak and beggarly elements;
cs pns11 vvb av pp-f np1; dt n1 vvz pno32 j cc j n2;
(10) subpart (DIV2)
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5255
I know whose stamp they bear, though that excellent Historian be no fit Judg in this matter, that saith, that Pompey when he went to view the Temple at Jerusalum, to see what was the so magnified rites, found nothing but vacuum s•d•m & inania sacra, an emptie chair and some kind of emptie rites;
I know whose stamp they bear, though that excellent Historian be no fit Judge in this matter, that Says, that Pompey when he went to view the Temple At Jerusalum, to see what was the so magnified Rites, found nothing but vacuum s•d•m & inania sacra, an empty chair and Some kind of empty Rites;
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(10) subpart (DIV2)
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5256
nor will I enter the comparison between Gospel-ordinances and theirs;
nor will I enter the comparison between Gospel ordinances and theirs;
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5257
the Apostle hath given judgment already in it, in 2 Cor. 3. 10. that which was made glorious had no glory in this respect;
the Apostle hath given judgement already in it, in 2 Cor. 3. 10. that which was made glorious had no glory in this respect;
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(10) subpart (DIV2)
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5258
nor will I deny but that the Jewes were nationally a holy people; I take it to be a holy nation, not here and there one holy man:
nor will I deny but that the Jews were nationally a holy people; I take it to be a holy Nation, not Here and there one holy man:
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(10) subpart (DIV2)
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5259
In Deut. 7. 6. For thou art a holy people, the Lord hath chosen thee to be a special people to himself, above all that are on the face of the earth.
In Deuteronomy 7. 6. For thou art a holy people, the Lord hath chosen thee to be a special people to himself, above all that Are on the face of the earth.
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(10) subpart (DIV2)
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And this was a holiness of separation by Covenant:
And this was a holiness of separation by Covenant:
cc d vbds dt n1 pp-f n1 p-acp n1:
(10) subpart (DIV2)
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Image 168
5261
and truely what is this? Wood may be called holy, stones holy, and metal holy,
and truly what is this? Wood may be called holy, stones holy, and metal holy,
cc av-j r-crq vbz d? n1 vmb vbi vvn j, n2 j, cc n1 j,
(10) subpart (DIV2)
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5262
when they are separate to the use of Religion and the service of God.
when they Are separate to the use of Religion and the service of God.
c-crq pns32 vbr j p-acp dt n1 pp-f n1 cc dt n1 pp-f np1.
(10) subpart (DIV2)
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5263
But I may compare the Jew outwardly, with the Christian outwardly, and with great reason lay the charge at his door that is but outward under such spiritual ordinances, as he had not;
But I may compare the Jew outwardly, with the Christian outwardly, and with great reason lay the charge At his door that is but outward under such spiritual ordinances, as he had not;
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(10) subpart (DIV2)
612
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5264
the worst is, we are content to be outward, and careless of the inward work.
the worst is, we Are content to be outward, and careless of the inward work.
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(10) subpart (DIV2)
612
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5265
Where is that inward holiness of heart, and the saying knowledg of Christ Jesus? Is it not envied in them that have it? yea, are we not more envenomed since these unhappy times wherein we live, against the power of inward godliness,
Where is that inward holiness of heart, and the saying knowledge of christ jesus? Is it not envied in them that have it? yea, Are we not more envenomed since these unhappy times wherein we live, against the power of inward godliness,
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(10) subpart (DIV2)
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5266
then before (and yet there was a sufficient enmitie,) cutting out Religion, so, as may serve parties and interests:
then before (and yet there was a sufficient enmity,) cutting out Religion, so, as may serve parties and interests:
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(10) subpart (DIV2)
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5267
for whereas there are strifes, and envyings, and divisions among you, are ye not carnal and walk as men, 1 Cor. 3. 3? The preacher shreds colloquint into the pot:for whereas there Are strifes, and envyings, and divisions among you, Are you not carnal and walk as men, 1 Cor. 3. 3? The preacher shreds colloquint into the pot:
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(10) subpart (DIV2)
612
Image 168
5268
the hearer like the wanton fish, in summer, catches at the silken fly that hath a hook in it!
the hearer like the wanton Fish, in summer, Catches At the silken fly that hath a hook in it!
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(10) subpart (DIV2)
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5269
Oh, that the very reading of this Text would startle you to go home, and lament over your selves;
O, that the very reading of this Text would startle you to go home, and lament over your selves;
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(10) subpart (DIV2)
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5270
and with earnest prayer to call upon God: Lord make me to know wisdome in the hidden part;
and with earnest prayer to call upon God: Lord make me to know Wisdom in the hidden part;
cc p-acp j n1 pc-acp vvi p-acp np1: n1 vvb pno11 pc-acp vvi n1 p-acp dt j-vvn n1;
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5271
give me the leavings of the outward Jew, the circumcision of the heart in the spirit, whose praise is not of man, but God.
give me the leavings of the outward Jew, the circumcision of the heart in the Spirit, whose praise is not of man, but God.
vvb pno11 dt n2-vvg pp-f dt j np1, dt n1 pp-f dt n1 p-acp dt n1, rg-crq n1 vbz xx pp-f n1, cc-acp np1.
(10) subpart (DIV2)
612
Image 168
5272
Thirdly a Jew, or Christian, (be they what they will be) meerly conversant in the outwards of Religion, is not that indeed which he takes himself to be, and desires to be called.
Thirdly a Jew, or Christian, (be they what they will be) merely conversant in the outward of Religion, is not that indeed which he Takes himself to be, and Desires to be called.
ord dt np1, cc np1, (vbb pns32 r-crq pns32 vmb vbi) av-j j p-acp dt n2-j pp-f n1, vbz xx d av r-crq pns31 vvz px31 pc-acp vbi, cc vvz pc-acp vbi vvn.
(10) subpart (DIV2)
613
Image 168
5273
Thou art called a Jew, vers 17. And thy Circumcision profits, if thou keep the law, vers. 24. else thou art no Jew,
Thou art called a Jew, vers 17. And thy Circumcision profits, if thou keep the law, vers. 24. Else thou art no Jew,
pns21 vb2r vvn dt np1, zz crd cc po21 n1 vvz, cs pns21 vvb dt n1, fw-la. crd av pns21 vb2r dx np1,
(10) subpart (DIV2)
613
Image 168
5274
and thy circumcision is made uncircumcision: there are disciples, and disciples NONLATINALPHABET indeed, John 8. 31. there is the distinction:
and thy circumcision is made uncircumcision: there Are Disciples, and Disciples indeed, John 8. 31. there is the distinction:
cc po21 n1 vbz vvn n1: a-acp vbr n2, cc n2 av, np1 crd crd a-acp vbz dt n1:
(10) subpart (DIV2)
613
Image 168
5275
as there was a severance of Jew from Gentil; and also of the Jew inwardly from the outward:
as there was a severance of Jew from Gentil; and also of the Jew inwardly from the outward:
c-acp a-acp vbds dt n1 pp-f np1 p-acp np1; cc av pp-f dt np1 av-j p-acp dt j:
(10) subpart (DIV2)
613
Image 168
5276
so there is of Christians from heathens, and also of Christians in power from Christians in the form of godliness;
so there is of Christians from Heathens, and also of Christians in power from Christians in the from of godliness;
av pc-acp vbz pp-f np1 p-acp n2-jn, cc av pp-f np1 p-acp n1 p-acp np1 p-acp dt n1 pp-f n1;
(10) subpart (DIV2)
613
Image 168
5277
for the Kingdome of God consisteth not in meats and drinks, but in righteousness, and peace, and joy in the Holy-Ghost.
for the Kingdom of God Consisteth not in Meats and drinks, but in righteousness, and peace, and joy in the Holy ghost.
p-acp dt n1 pp-f np1 vvz xx p-acp n2 cc n2, cc-acp p-acp n1, cc n1, cc n1 p-acp dt n1.
(10) subpart (DIV2)
613
Image 168
5278
Religion is an inward thing of the heart, in the spirit:
Religion is an inward thing of the heart, in the Spirit:
n1 vbz dt j n1 pp-f dt n1, p-acp dt n1:
(10) subpart (DIV2)
614
Image 168
5279
the principles, the motives that carry it on, the manner of performance, the graces, the comforts, the s•alings, the experiences, the communion are inward things;
the principles, the motives that carry it on, the manner of performance, the graces, the comforts, the s•alings, the experiences, the communion Are inward things;
dt n2, dt n2 cst vvb pn31 a-acp, dt n1 pp-f n1, dt n2, dt n2, dt n2-vvg, dt n2, dt n1 vbr j n2;
(10) subpart (DIV2)
614
Image 168
5280
there is NONLATINALPHABET the hidden man of the heart, which makes a Christian inwardly NONLATINALPHABET, as the Apostle calls it in 1 Pet. 3. 4. It is in the hidden man that grace begins:
there is the hidden man of the heart, which makes a Christian inwardly, as the Apostle calls it in 1 Pet. 3. 4. It is in the hidden man that grace begins:
pc-acp vbz dt j-vvn n1 pp-f dt n1, r-crq vvz dt njp av-j, c-acp dt n1 vvz pn31 p-acp crd np1 crd crd pn31 vbz p-acp dt j-vvn n1 cst n1 vvz:
(10) subpart (DIV2)
614
Image 168
5281
Its spoken of women there, that are most affected with the outward dress;
Its spoken of women there, that Are most affected with the outward dress;
vbz vvn pp-f n2 a-acp, cst vbr av-ds vvn p-acp dt j n1;
(10) subpart (DIV2)
614
Image 168
5282
the life of your bodies doth not begin in the legs, but in some of the vitals, the heart, the liver, the brain,
the life of your bodies does not begin in the legs, but in Some of the vitals, the heart, the liver, the brain,
dt n1 pp-f po22 n2 vdz xx vvi p-acp dt n2, cc-acp p-acp d pp-f dt n2-j, dt n1, dt n1, dt n1,
(10) subpart (DIV2)
614
Image 168
5283
and as it begins there, so it rules and governs there; that motion is but violent that comes from a forraign motive;
and as it begins there, so it rules and governs there; that motion is but violent that comes from a foreign motive;
cc c-acp pn31 vvz a-acp, av pn31 vvz cc vvz a-acp; d n1 vbz p-acp j cst vvz p-acp dt j n1;
(10) subpart (DIV2)
614
Image 168
5284
all duties of worship and obedience that are outward, if they be not actuated by some inward grace, are not profitable to you, not pleasing to God:
all duties of worship and Obedience that Are outward, if they be not actuated by Some inward grace, Are not profitable to you, not pleasing to God:
d n2 pp-f n1 cc n1 cst vbr j, cs pns32 vbb xx vvn p-acp d j n1, vbr xx j p-acp pn22, xx vvg p-acp np1:
(10) subpart (DIV2)
614
Image 168
5285
Its true there is a confession that is made with the mouth unto salvation as well as faith in the heart unto righteousness, (that text I believe teaches this point) that there is more goes to salvation then to justification,
Its true there is a Confessi that is made with the Mouth unto salvation as well as faith in the heart unto righteousness, (that text I believe Teaches this point) that there is more Goes to salvation then to justification,
pn31|vbz j a-acp vbz dt n1 cst vbz vvn p-acp dt n1 p-acp n1 c-acp av c-acp n1 p-acp dt n1 p-acp n1, (cst n1 pns11 vvb vvz d n1) cst pc-acp vbz av-dc vvz p-acp n1 av p-acp n1,
(10) subpart (DIV2)
614
Image 168
5286
but we are comparing the outward and inward Christian; the NONLATINALPHABET is seen what it is in that forementioned place:
but we Are comparing the outward and inward Christian; the is seen what it is in that forementioned place:
cc-acp pns12 vbr vvg dt j cc j njp; dt vbz vvn r-crq pn31 vbz p-acp d j n1:
(10) subpart (DIV2)
614
Image 168
5287
that that is of great worth and much set by, it lies under the bark;
that that is of great worth and much Set by, it lies under the bark;
cst d vbz pp-f j n1 cc av-d vvn p-acp, pn31 vvz p-acp dt n1;
(10) subpart (DIV2)
614
Image 168
5288
its the framing and moulding of the heart to softness, and a planting the Lord Jesus in you.
its the framing and moulding of the heart to softness, and a planting the Lord jesus in you.
pn31|vbz dt vvg cc vvg pp-f dt n1 p-acp n1, cc dt vvg dt n1 np1 p-acp pn22.
(10) subpart (DIV2)
614
Image 168
5289
This is that which makes you to be Christians; Christians indeed.
This is that which makes you to be Christians; Christians indeed.
d vbz d r-crq vvz pn22 pc-acp vbi np1; np1 av.
(10) subpart (DIV2)
614
Image 168
5290
From all this that hath been said, what followes now, if we will make use of it? First, I say hence:
From all this that hath been said, what follows now, if we will make use of it? First, I say hence:
p-acp d d cst vhz vbn vvn, r-crq vvz av, cs pns12 vmb vvi n1 pp-f pn31? ord, pns11 vvb av:
(10) subpart (DIV2)
615
Image 168
5291
Can our outward Christian give any good account of any momentous difference between himself, and the Jew outwardly? I confess, comparing the priviledges of the Jew;
Can our outward Christian give any good account of any momentous difference between himself, and the Jew outwardly? I confess, comparing the privileges of the Jew;
vmb po12 j np1 vvi d j n1 pp-f d j n1 p-acp px31, cc dt np1 av-j? pns11 vvb, vvg dt n2 pp-f dt np1;
(10) subpart (DIV2)
616
Image 168
5292
with the Samaritan, our Saviour asserts the preheminence of the Jew;
with the Samaritan, our Saviour asserts the pre-eminence of the Jew;
p-acp dt np1, po12 n1 n2 dt n1 pp-f dt np1;
(10) subpart (DIV2)
616
Image 168
5293
salvation, faith he, is of the Jewes, and so I might speak, and follow it profitably, that such is our profession above the Papist. salvation, faith he, is of the Jews, and so I might speak, and follow it profitably, that such is our profession above the Papist.
n1, n1 pns31, vbz pp-f dt np2, cc av pns11 vmd vvi, cc vvb pn31 av-j, cst d vbz po12 n1 p-acp dt njp.
(10) subpart (DIV2)
616
Image 168
5294
But I am speaking now of the Jew outward and inward:
But I am speaking now of the Jew outward and inward:
p-acp pns11 vbm vvg av pp-f dt np1 j cc j:
(10) subpart (DIV2)
616
Image 168
5295
the Jew reckoned himself a Jew by his descent from Abraham, and by his profession of that religion establisht by Moses, whereof he had not the power:
the Jew reckoned himself a Jew by his descent from Abraham, and by his profession of that Religion established by Moses, whereof he had not the power:
dt np1 vvd px31 dt np1 p-acp po31 n1 p-acp np1, cc p-acp po31 n1 pp-f d n1 vvn p-acp np1, c-crq pns31 vhd xx dt n1:
(10) subpart (DIV2)
616
Image 168
5296
and pray what do you Christians reckon yourselves by, what is your faith that you pretend to have to Christ,
and pray what do you Christians reckon yourselves by, what is your faith that you pretend to have to christ,
cc vvb r-crq vdb pn22 np1 vvb px22 p-acp, r-crq vbz po22 n1 cst pn22 vvb pc-acp vhi p-acp np1,
(10) subpart (DIV2)
616
Image 168
5297
but a kind of traditional storie from our Ancestors;
but a kind of traditional story from our Ancestors;
cc-acp dt n1 pp-f j n1 p-acp po12 n2;
(10) subpart (DIV2)
616
Image 168
5298
or taken up from common report milkt into you, when you suckt the breasts, by custome and education, without any work of the Gospel on your hearts.
or taken up from Common report milked into you, when you sucked the breasts, by custom and education, without any work of the Gospel on your hearts.
cc vvn a-acp p-acp j n1 vvn p-acp pn22, c-crq pn22 vvn dt n2, p-acp n1 cc n1, p-acp d n1 pp-f dt n1 p-acp po22 n2.
(10) subpart (DIV2)
616
Image 168
5299
Can you say, that the Gospel-ministry hath wrought faith in me? (I will not tie things strictly,
Can you say, that the Gospel ministry hath wrought faith in me? (I will not tie things strictly,
vmb pn22 vvi, cst dt n1 vhz vvn n1 p-acp pno11? (pns11 vmb xx vvi n2 av-j,
(10) subpart (DIV2)
616
Image 168
5300
though this be common and ordinary) there being not one of a hundred sometimes that can say,
though this be Common and ordinary) there being not one of a hundred sometime that can say,
cs d vbb j cc j) pc-acp vbg xx crd pp-f dt crd av cst vmb vvi,
(10) subpart (DIV2)
616
Image 168
5301
now I believe in Christ, not because I have learn• it by custom and common report,
now I believe in christ, not Because I have learn• it by custom and Common report,
av pns11 vvb p-acp np1, xx c-acp pns11 vhb n1 pn31 p-acp n1 cc j n1,
(10) subpart (DIV2)
616
Image 168
5302
but because the Gospel hath been to me, and in me, the power of God unto salvation; it's a rare thing:
but Because the Gospel hath been to me, and in me, the power of God unto salvation; it's a rare thing:
cc-acp c-acp dt n1 vhz vbn p-acp pno11, cc p-acp pno11, dt n1 pp-f np1 p-acp n1; pn31|vbz dt j n1:
(10) subpart (DIV2)
616
Image 168
5303
The Faith you have (how ever you come by it, look you to that) is that kind of easie and dogmatical saith of assent to the truth of the Scriptures:
The Faith you have (how ever you come by it, look you to that) is that kind of easy and dogmatical Says of assent to the truth of the Scriptures:
dt n1 pn22 vhb (c-crq av pn22 vvb p-acp pn31, vvb pn22 p-acp d) vbz d n1 pp-f j cc j vvz pp-f n1 p-acp dt n1 pp-f dt n2:
(10) subpart (DIV2)
616
Image 168
5304
We know God spake by Moses, but neither receives Christ as Saviour, Lord, and Sovereign, nor brings forth any fruit to holiness, nor works by love.
We know God spoke by Moses, but neither receives christ as Saviour, Lord, and Sovereign, nor brings forth any fruit to holiness, nor works by love.
pns12 vvb np1 vvd p-acp np1, p-acp dx vvz np1 p-acp n1, n1, cc j-jn, ccx vvz av d n1 p-acp n1, ccx n2 p-acp n1.
(10) subpart (DIV2)
616
Image 168
5305
Did not the Jew honour the great Names of Abraham and Moses, but were neither true Disciples of the one,
Did not the Jew honour the great Names of Abraham and Moses, but were neither true Disciples of the one,
vdd xx dt np1 n1 dt j n2 pp-f np1 cc np1, a-acp vbdr dx j n2 pp-f dt crd,
(10) subpart (DIV2)
616
Image 168
5306
nor Children of the other? And do not we denominate our selves by the Name of Christ, without any membership with him, or real union?
nor Children of the other? And do not we denominate our selves by the Name of christ, without any membership with him, or real Union?
ccx n2 pp-f dt j-jn? cc vdb xx pns12 vvi po12 n2 p-acp dt n1 pp-f np1, p-acp d n1 p-acp pno31, cc j n1?
(10) subpart (DIV2)
616
Image 168
5307
Did not the Jew observe the Laws of his Religion with mighty zeal and strictness as ever Nation did? but neither sought nor felt any inward virtue therein, resting in the work done,
Did not the Jew observe the Laws of his Religion with mighty zeal and strictness as ever nation did? but neither sought nor felt any inward virtue therein, resting in the work done,
vdd xx dt np1 vvb dt n2 pp-f po31 n1 p-acp j n1 cc n1 c-acp av n1 vdd? cc-acp dx vvd ccx vvd d j n1 av, vvg p-acp dt n1 vdn,
(10) subpart (DIV2)
617
Image 168
5308
and with great confidence promising to himself salvation:
and with great confidence promising to himself salvation:
cc p-acp j n1 vvg p-acp px31 n1:
(10) subpart (DIV2)
617
Image 168
5309
And are you so zealous and strict in the outwards of your Religion as the Jew was? oh, no;
And Are you so zealous and strict in the outward of your Religion as the Jew was? o, no;
cc vbr pn22 av j cc j p-acp dt n2-j pp-f po22 n1 p-acp dt np1 vbds? uh, uh-dx;
(10) subpart (DIV2)
617
Image 168
5310
of a more loose and luke-warm temper in this point than •e:
of a more lose and lukewarm temper in this point than •e:
pp-f dt av-dc j cc j n1 p-acp d n1 cs n1:
(10) subpart (DIV2)
617
Image 168
5311
Yet do not you rest in the work done, and promise your selves to be saved, with as much confidence as the Jew? I speak by way of comparison:
Yet do not you rest in the work done, and promise your selves to be saved, with as much confidence as the Jew? I speak by Way of comparison:
av vdb xx pn22 vvi p-acp dt n1 vdn, cc vvb po22 n2 pc-acp vbi vvn, p-acp c-acp d n1 p-acp dt np1? pns11 vvb p-acp n1 pp-f n1:
(10) subpart (DIV2)
617
Image 168
5312
If we be never so sollicitous to bring our children to be baptized, and we must have it so, its a badg of our Religion;
If we be never so solicitous to bring our children to be baptised, and we must have it so, its a badge of our Religion;
cs pns12 vbb av-x av j pc-acp vvi po12 n2 pc-acp vbi vvn, cc pns12 vmb vhi pn31 av, pn31|vbz dt n1 pp-f po12 n1;
(10) subpart (DIV2)
617
Image 168
5313
but are we any thing sollicitous to plant grace in their hearts, when they are come to years of discretion? to plant the work of Regeneration,
but Are we any thing solicitous to plant grace in their hearts, when they Are come to Years of discretion? to plant the work of Regeneration,
cc-acp vbr pns12 d n1 j pc-acp vvi n1 p-acp po32 n2, c-crq pns32 vbr vvn p-acp n2 pp-f n1? pc-acp vvi dt n1 pp-f n1,
(10) subpart (DIV2)
617
Image 168
5314
as well as give them the outward mark? Examine your conscience thorowly, and see whether or no you go beyond the Jew outwardly.
as well as give them the outward mark? Examine your conscience thoroughly, and see whither or no you go beyond the Jew outwardly.
c-acp av c-acp vvi pno32 dt j n1? vvb po22 n1 av-j, cc vvb c-crq cc av-dx pn22 vvi p-acp dt np1 av-j.
(10) subpart (DIV2)
617
Image 168
5315
And to the Sacrament you will come, and pretend zeal in it;
And to the Sacrament you will come, and pretend zeal in it;
cc p-acp dt n1 pn22 vmb vvi, cc vvb n1 p-acp pn31;
(10) subpart (DIV2)
617
Image 168
5316
but do you any thing but observe a fair decorum for that day or time? but where is the inward reason of that Ordinance? where is the Lord Jesus received and sealed to your comfort? No, you rest in the work done,
but do you any thing but observe a fair decorum for that day or time? but where is the inward reason of that Ordinance? where is the Lord jesus received and sealed to your Comfort? No, you rest in the work done,
cc-acp vdb pn22 d n1 cc-acp vvi dt j n1 p-acp d n1 cc n1? cc-acp q-crq vbz dt j n1 pp-f d n1? q-crq vbz dt n1 np1 vvn cc vvn p-acp po22 n1? uh-dx, pn22 vvb p-acp dt n1 vdn,
(10) subpart (DIV2)
617
Image 168
5317
and promise your selves salvation thereupon, with such a confidence as will deceive you, be sure of it.
and promise your selves salvation thereupon, with such a confidence as will deceive you, be sure of it.
cc vvb po22 n2 n1 av, p-acp d dt n1 c-acp vmb vvi pn22, vbb j pp-f pn31.
(10) subpart (DIV2)
617
Image 168
5318
Did he abhor Idols, yet commit sacriledge? And thou (saith the Apostle) that abhorrost Idols, dost thou not commit sacriledge? that is one of the main points that he insists upon with his outward Jew:
Did he abhor Idols, yet commit sacrilege? And thou (Says the Apostle) that abhorrost Idols, dost thou not commit sacrilege? that is one of the main points that he insists upon with his outward Jew:
vdd pns31 vvi n2, av vvb n1? cc pns21 (vvz dt n1) d vvn n2, vd2 pns21 xx vvi n1? cst vbz pi pp-f dt j n2 cst pns31 vvz p-acp p-acp po31 j np1:
(10) subpart (DIV2)
618
Image 168
5319
What are we better, that cast off Popery, and starve the Gospel Ministry? eye to eye cannot be more like than you would find if you trace your selves.
What Are we better, that cast off Popery, and starve the Gospel Ministry? eye to eye cannot be more like than you would find if you trace your selves.
q-crq vbr pns12 j, cst vvd a-acp n1, cc vvi dt n1 n1? n1 p-acp n1 vmbx vbi av-dc j cs pn22 vmd vvi cs pn22 vvb po22 n2.
(10) subpart (DIV2)
618
Image 168
5320
Had he a form of knowledg and truth, so as to be a teacher of others,
Had he a from of knowledge and truth, so as to be a teacher of Others,
vhd pns31 dt n1 pp-f n1 cc n1, av c-acp pc-acp vbi dt n1 pp-f n2-jn,
(10) subpart (DIV2)
619
Image 168
5321
and a Preacher of the truth, and yet took his own liberty of the sins he taught against,
and a Preacher of the truth, and yet took his own liberty of the Sins he taught against,
cc dt n1 pp-f dt n1, cc av vvd po31 d n1 pp-f dt n2 pns31 vvd p-acp,
(10) subpart (DIV2)
619
Image 168
5322
and so caused the name of God to be blasphemed amongst the Gentiles, as the Apostle saith to the Jew? And is •ot the Name of God blasphemed by prophane people, through our outwardness? are not we lovers of our selves, covetous, proud, boasters, &c. having a form of godliness,
and so caused the name of God to be blasphemed among the Gentiles, as the Apostle Says to the Jew? And is •ot the Name of God blasphemed by profane people, through our outwardness? Are not we lovers of our selves, covetous, proud, boaster's, etc. having a from of godliness,
cc av vvd dt n1 pp-f np1 pc-acp vbi vvn p-acp dt n2-j, c-acp dt n1 vvz p-acp dt np1? cc vbz vvn dt n1 pp-f np1 vvd p-acp j n1, p-acp po12 n1? vbr xx pns12 n2 pp-f po12 n2, j, j, ng1, av vhg dt n1 pp-f n1,
(10) subpart (DIV2)
619
Image 168
5323
but denying the power thereof? 2 Tim. 3. 2. &c. I might go on, and rather make a parallel than a difference between these two;
but denying the power thereof? 2 Tim. 3. 2. etc. I might go on, and rather make a parallel than a difference between these two;
cc-acp vvg dt n1 av? crd np1 crd crd av pns11 vmd vvi a-acp, cc av-c vvi dt n1 cs dt n1 p-acp d crd;
(10) subpart (DIV2)
619
Image 168
5324
and therefore as the Apostle concludes this Jew to be no Jew, so we may of this Christian;
and Therefore as the Apostle concludes this Jew to be no Jew, so we may of this Christian;
cc av c-acp dt n1 vvz d np1 pc-acp vbi dx np1, av pns12 vmb pp-f d np1;
(10) subpart (DIV2)
619
Image 168
5325
and if those that preach the Gospel will do any good among a formal people, they must take their Christianity from them;
and if those that preach the Gospel will do any good among a formal people, they must take their Christianity from them;
cc cs d cst vvb dt n1 vmb vdi d j p-acp dt j n1, pns32 vmb vvi po32 n1 p-acp pno32;
(10) subpart (DIV2)
619
Image 168
5326
you have a ground for it; the Apostle took away Judaism from the Jews; you must tell them that 'tis not Christianity will profit and bring them to heaven;
you have a ground for it; the Apostle took away Judaism from the jews; you must tell them that it's not Christianity will profit and bring them to heaven;
pn22 vhb dt n1 p-acp pn31; dt n1 vvd av np1 p-acp dt np2; pn22 vmb vvi pno32 cst pn31|vbz xx np1 vmb vvi cc vvi pno32 p-acp n1;
(10) subpart (DIV2)
619
Image 168
5327
if they be saved they must be convinc'd of this;
if they be saved they must be convinced of this;
cs pns32 vbb vvn pns32 vmb vbi vvd pp-f d;
(10) subpart (DIV2)
619
Image 168
5328
and then that Rule will follow, He that thinks himself somewh•t, when he is nothing, deceives himself, Gal. 6. 3. and many thousands are so deceived amongst you.
and then that Rule will follow, He that thinks himself somewh•t, when he is nothing, deceives himself, Gal. 6. 3. and many thousands Are so deceived among you.
cc cs d n1 vmb vvi, pns31 cst vvz px31 av, c-crq pns31 vbz pix, vvz px31, np1 crd crd cc d crd vbr av vvn p-acp pn22.
(10) subpart (DIV2)
619
Image 168
5329
Secondly, If this be true Doctrine, then rest not till you find in your selves some proof of an inward work, some brokenness and softness of heart, the heart of stone taken away, some newness of spirit, something of Christ Jesus:
Secondly, If this be true Doctrine, then rest not till you find in your selves Some proof of an inward work, Some brokenness and softness of heart, the heart of stone taken away, Some newness of Spirit, something of christ jesus:
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5330
Had the Jew found out the entrails of his Religion, he had found Christ there over and over;
Had the Jew found out the entrails of his Religion, he had found christ there over and over;
vhd dt np1 vvd av dt n2 pp-f po31 n1, pns31 vhd vvn np1 a-acp p-acp cc a-acp;
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but he dreamed of a National salvation, (as I may almost say,) by virtue of a Covenant that had Inwards in it, but he saw little:
but he dreamed of a National salvation, (as I may almost say,) by virtue of a Covenant that had Inward in it, but he saw little:
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5332
Let me say to you, You have spiritual Ordinances, look for Christ in them, he is the kernel of all Ordinances:
Let me say to you, You have spiritual Ordinances, look for christ in them, he is the kernel of all Ordinances:
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Go to God and pray, Lord it is thy Covenant-promise to put thy Law into the Inwards of thy people, Jer. 31. 33. and that there called Inwards, the Apostle calls the writing of the Law in the heart and mind, Heb. 8. 10. There are some (that are otherways great men) that when they come to die, whither do they fly? Bear me witness, I die in the Protestant Faith;
Go to God and prey, Lord it is thy Covenant promise to put thy Law into the Inward of thy people, Jer. 31. 33. and that there called Inward, the Apostle calls the writing of the Law in the heart and mind, Hebrew 8. 10. There Are Some (that Are otherways great men) that when they come to die, whither do they fly? Bear me witness, I die in the Protestant Faith;
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I die in the Faith and Confession of the Church of England; (which I have pitied them in;) for that shews the rightness of the Faith which they profess,
I die in the Faith and Confessi of the Church of England; (which I have pitied them in;) for that shows the rightness of the Faith which they profess,
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(10) subpart (DIV2)
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but not the savingness of their Faith and profession as to them, except they look,
but not the savingness of their Faith and profession as to them, except they look,
cc-acp xx dt n1 pp-f po32 n1 cc n1 c-acp p-acp pno32, c-acp pns32 vvb,
(10) subpart (DIV2)
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5336
as the Jews did, for a National salvation, because they are all of the true profession.
as the jews did, for a National salvation, Because they Are all of the true profession.
c-acp dt np2 vdd, p-acp dt j n1, c-acp pns32 vbr d pp-f dt j n1.
(10) subpart (DIV2)
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Others there are, that when they have incorporated themselves into such a Body, whereof the Characteristical mark is a separate opinion from other men,
Others there Are, that when they have incorporated themselves into such a Body, whereof the Characteristical mark is a separate opinion from other men,
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(10) subpart (DIV2)
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5338
then they think they are come into a state of salvation, that they have been in Egypt all this while,
then they think they Are come into a state of salvation, that they have been in Egypt all this while,
cs pns32 vvb pns32 vbr vvn p-acp dt n1 pp-f n1, cst pns32 vhb vbn p-acp np1 d d n1,
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now they are come to Canaan: Alas poor souls! you will find something else wanting, as the Apostle saith.
now they Are come to Canaan: Alas poor Souls! you will find something Else wanting, as the Apostle Says.
av pns32 vbr vvn p-acp np1: uh j n2! pn22 vmb vvi pi av vvg, c-acp dt n1 vvz.
(10) subpart (DIV2)
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5340
Others there are that depend much upon a holiness of their own making, Pharisaically, Papistically; I never like this frame;
Others there Are that depend much upon a holiness of their own making, Pharisaically, Papistically; I never like this frame;
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(10) subpart (DIV2)
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5341
let the holiness that God hath appointed stand, and let us stand to that;
let the holiness that God hath appointed stand, and let us stand to that;
vvb dt n1 cst np1 vhz vvn n1, cc vvb pno12 vvi p-acp d;
(10) subpart (DIV2)
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and when all is said that I can say unto you, here must be the great work, to find an inward work of holiness in your souls,
and when all is said that I can say unto you, Here must be the great work, to find an inward work of holiness in your Souls,
cc c-crq d vbz vvn cst pns11 vmb vvi p-acp pn22, av vmb vbi dt j n1, pc-acp vvi dt j n1 pp-f n1 p-acp po22 n2,
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5343
though the Ordinances or form be of God, as the Jews were, much more when the holiness is of your stamping;
though the Ordinances or from be of God, as the jews were, much more when the holiness is of your stamping;
cs dt n2 cc n1 vbb pp-f np1, c-acp dt np2 vbdr, av-d av-dc c-crq dt n1 vbz pp-f po22 vvg;
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and therefore look for this inward work, that ye be not only the Epistle of Christ written with ink in Letter,
and Therefore look for this inward work, that you be not only the Epistle of christ written with ink in letter,
cc av vvb p-acp d j n1, cst pn22 vbb xx av-j dt n1 pp-f np1 vvn p-acp n1 p-acp n1,
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5345
but in the Spirit of the living God, 2 Cor. 3. 2. There are two places that I will give you to set home this Exhortation, from the most glorious Church that we read of in all the New Testament, of highest elevation for variety of spiritual gi•ts and abilities,
but in the Spirit of the living God, 2 Cor. 3. 2. There Are two places that I will give you to Set home this Exhortation, from the most glorious Church that we read of in all the New Testament, of highest elevation for variety of spiritual gi•ts and abilities,
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and they had greatest blots too;
and they had greatest blots too;
cc pns32 vhd js n2 av;
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5347
which was the Church of Corinth; to them the Apostle gives this Item in 1 Cor. 10. 5. Brethren, I would not have you ignorant that our Fathers (speaking in an Ecclesiastical sence) did all eat of the same spiritual meat, honoured with Sacraments extraordinary, the Rock, the Manna, and both were Christ;
which was the Church of Corinth; to them the Apostle gives this Item in 1 Cor. 10. 5. Brothers, I would not have you ignorant that our Father's (speaking in an Ecclesiastical sense) did all eat of the same spiritual meat, honoured with Sacraments extraordinary, the Rock, the Manna, and both were christ;
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Yet with many of them God was not wel pleased; and he gives the reason of it, for they were tempters of Christ; Yet with many of them God was not well pleased; and he gives the reason of it, for they were tempters of christ;
av p-acp d pp-f pno32 np1 vbds xx av vvn; cc pns31 vvz dt n1 pp-f pn31, c-acp pns32 vbdr n2 pp-f np1;
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5349
they had such sins upon them which you may charge upon your selves, mutatis mutandis; and yet this Church,
they had such Sins upon them which you may charge upon your selves, mutatis mutandis; and yet this Church,
pns32 vhd d n2 p-acp pno32 r-crq pn22 vmb vvi p-acp po22 n2, fw-la vvz; cc av d n1,
(10) subpart (DIV2)
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5350
though they were so high, he humbles them with such an exhortation as might shame them, that is, to a strange thing, Examine whether ye be in the Faith.
though they were so high, he humbles them with such an exhortation as might shame them, that is, to a strange thing, Examine whither you be in the Faith.
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5351
and had Christ within them, 2 Cor. 13. 5. We are (I know not how many forms) above that question;
and had christ within them, 2 Cor. 13. 5. We Are (I know not how many forms) above that question;
cc vhd np1 p-acp pno32, crd np1 crd crd pns12 vbr (pns11 vvb xx c-crq d n2) p-acp d n1;
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and yet be sure, though profession be never so high, that's the main thing to be inquired for, I• Christ in you ▪ you can talk of Christ without you,
and yet be sure, though profession be never so high, that's the main thing to be inquired for, I• christ in you ▪ you can talk of christ without you,
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(10) subpart (DIV2)
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but, as gallant as you are, you must prove your selves, if Christ be in you,
but, as gallant as you Are, you must prove your selves, if christ be in you,
cc-acp, c-acp j-jn c-acp pn22 vbr, pn22 vmb vvi po22 n2, cs np1 vbb p-acp pn22,
(10) subpart (DIV2)
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and know that he is in you, except you be NONLATINALPHABET, Reprobates; you are saved by a Christ in you.
and know that he is in you, except you be, Reprobates; you Are saved by a christ in you.
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5355
The third Use of this Point is for reproof;
The third Use of this Point is for reproof;
dt ord n1 pp-f d n1 vbz p-acp n1;
(10) subpart (DIV2)
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and I will willingly (though I do it sorrowfully) put my self into the number of the reproved.
and I will willingly (though I do it sorrowfully) put my self into the number of the reproved.
cc pns11 vmb av-j (cs pns11 vdb pn31 av-j) vvd po11 n1 p-acp dt n1 pp-f dt vvn.
(10) subpart (DIV2)
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5357
Let every man therefore reprove himself for the exceeding great outwardness in Religion that abounds amongst us;
Let every man Therefore reprove himself for the exceeding great outwardness in Religion that abounds among us;
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(10) subpart (DIV2)
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5358
there is fire wanting in us:
there is fire wanting in us:
pc-acp vbz n1 vvg p-acp pno12:
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5359
time was (and it was indeed the worst of times) when Christians, the professors of Christian Religion in England, were practical,
time was (and it was indeed the worst of times) when Christians, the professors of Christian Religion in England, were practical,
n1 vbds (cc pn31 vbds av dt js pp-f n2) c-crq np1, dt n2 pp-f njp n1 p-acp np1, vbdr j,
(10) subpart (DIV2)
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and exceedingly addicted to practical holiness; keeping a sweet inward communion with God, and among themselves:
and exceedingly addicted to practical holiness; keeping a sweet inward communion with God, and among themselves:
cc av-vvg vvn p-acp j n1; vvg dt j j n1 p-acp np1, cc p-acp px32:
(10) subpart (DIV2)
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5361
their conferences were savoury, and their inward experiences communicated were excellent, edifying and building up: and Christ was 〈 ◊ 〉 set out to sale in all markets:
their conferences were savoury, and their inward experiences communicated were excellent, edifying and building up: and christ was 〈 ◊ 〉 Set out to sale in all Markets:
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he was the penniworth held out in all Christian meetings;
he was the pennyworth held out in all Christian meetings;
pns31 vbds dt n1 vvd av p-acp d njp n2;
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but in these daies (I may not wish for persecution) I may say, that the stomach (they say) makes better digestion in cold, than in hot weather:
but in these days (I may not wish for persecution) I may say, that the stomach (they say) makes better digestion in cold, than in hight weather:
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so when times are troublesome and unsafe, the heat goes inward to make good digestion: now there is necessity to call men to inwardness; this and that opinion; this and that conceit; such a controversie;
so when times Are troublesome and unsafe, the heat Goes inward to make good digestion: now there is necessity to call men to inwardness; this and that opinion; this and that conceit; such a controversy;
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(10) subpart (DIV2)
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blowing of a feather up and down between man and man; matters of no concernment (as he said;
blowing of a feather up and down between man and man; matters of no concernment (as he said;
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(10) subpart (DIV2)
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and he was a very observing man,) do so take us up, that the tree of knowledg is in greater request then the tree of life, exceptis paucissimis omnis c•tus Christianorum sentina vitiorum.
and he was a very observing man,) do so take us up, that the tree of knowledge is in greater request then the tree of life, exceptis paucissimis omnis c•tus Christians Sentina Vitiorum.
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We may see our outwardness easilie, and for it tax our selves; our sabbath discourses what are they, but tales or news:
We may see our outwardness Easily, and for it Tax our selves; our Sabbath discourses what Are they, but tales or news:
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We preachers, preach our parts, and you pray your gifts. Nay St James saith, sometimes you pray your lusts:
We Preachers, preach our parts, and you pray your Gifts. Nay Saint James Says, sometime you pray your Lustiest:
pns12 n2, vvb po12 n2, cc pn22 vvb po22 n2. uh-x zz np1 vvz, av pn22 vvb po22 n2:
(10) subpart (DIV2)
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we studie our religion, that we may conform to rising times, parties, customes:
we study our Religion, that we may conform to rising times, parties, customs:
pns12 vvi po12 n1, cst pns12 vmb vvi p-acp j-vvg n2, n2, n2:
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we set our dials by the countenances of mortal men, and which way that looks we set our profession;
we Set our dials by the countenances of Mortal men, and which Way that looks we Set our profession;
pns12 vvb po12 n2 p-acp dt n2 pp-f j-jn n2, cc r-crq n1 d n2 pns12 vvb po12 n1;
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our worship is but a carcass, because we are but carkasses in it;
our worship is but a carcase, Because we Are but carcases in it;
po12 n1 vbz p-acp dt n1, c-acp pns12 vbr p-acp n2 p-acp pn31;
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not answerable to that God who is a spirit, whom we should serve in spirit and truth:
not answerable to that God who is a Spirit, whom we should serve in Spirit and truth:
xx j p-acp cst np1 r-crq vbz dt n1, ro-crq pns12 vmd vvi p-acp n1 cc n1:
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we conferre our notions or some lighter ware when we meet together;
we confer our notions or Some lighter ware when we meet together;
pns12 vvi po12 n2 cc d jc n1 c-crq pns12 vvb av;
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we are seldome or rare in the duties of self-examination, run over the daily circuit of our devotion, that we have chosen to perform in our families ▪ as a post-horse runs his stage;
we Are seldom or rare in the duties of self-examination, run over the daily circuit of our devotion, that we have chosen to perform in our families ▪ as a post-horse runs his stage;
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our fastings are but disguised self-seeking; and our Religion it self a kind of Policie:
our Fastings Are but disguised self-seeking; and our Religion it self a kind of Policy:
po12 n2-vvg vbr cc-acp vvd j; cc po12 n1 pn31 n1 dt n1 pp-f n1:
(10) subpart (DIV2)
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What need I go on to instance in those things that you take to be so odious:
What need I go on to instance in those things that you take to be so odious:
q-crq vvb pns11 vvb a-acp p-acp n1 p-acp d n2 cst pn22 vvb pc-acp vbi av j:
(10) subpart (DIV2)
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by these few we may be convinced of our outwardness. The fourth point that I observe is:
by these few we may be convinced of our outwardness. The fourth point that I observe is:
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That in all times, even those wherein religion appeared most outwardly carried on, God did both aim at and expect an inwardness and real holiness in his people.
That in all times, even those wherein Religion appeared most outwardly carried on, God did both aim At and expect an inwardness and real holiness in his people.
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And comparatively did set the price and the praise upon the inward work:
And comparatively did Set the price and the praise upon the inward work:
cc av-j vdd vvi dt n1 cc dt n1 p-acp dt j n1:
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the hidden man was alwaies in Gods accompt the NONLATINALPHABET thing of great price, 1 Pet. 3. 4. For as the Apostle distinguishes between such trivial questions that bred quarrels between Christians in his time;
the hidden man was always in God's account the thing of great price, 1 Pet. 3. 4. For as the Apostle Distinguishes between such trivial questions that bred quarrels between Christians in his time;
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and such things as the Kingdom of God consisted in, Rom. 14. 17. For the Kingdom of God is not meat and drink,
and such things as the Kingdom of God consisted in, Rom. 14. 17. For the Kingdom of God is not meat and drink,
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but righteousness, and peace, and joy in the Holy-Ghost;
but righteousness, and peace, and joy in the Holy ghost;
cc-acp n1, cc n1, cc n1 p-acp dt n1;
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For he that in these things serves Christ, is acceptable to God, and approved of men: For he that in these things serves christ, is acceptable to God, and approved of men:
c-acp pns31 cst p-acp d n2 vvz np1, vbz j p-acp np1, cc vvn pp-f n2:
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So the same Apostle speaking of the outward ordinances appointed unto and observed by the Jew (as Circumcision) which was their principal glory, the seal of their Covenant (standing the initial solemnity, the bond of their obedience to the whole Law) doth yet tell them, that the inward circumcision, the purity of the heart, the inward work of the spirit upon their spirit, was as to their salvation,
So the same Apostle speaking of the outward ordinances appointed unto and observed by the Jew (as Circumcision) which was their principal glory, the seal of their Covenant (standing the initial solemnity, the bound of their Obedience to the Whole Law) does yet tell them, that the inward circumcision, the purity of the heart, the inward work of the Spirit upon their Spirit, was as to their salvation,
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(10) subpart (DIV2)
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and as to acceptance and praise with God, farre above that which had such esteem with men;
and as to acceptance and praise with God, Far above that which had such esteem with men;
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for though I know that Religion hath an outward part, and an inward;
for though I know that Religion hath an outward part, and an inward;
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an outward part of positive worship, as the Religion of the Jewes had, and ours hath;
an outward part of positive worship, as the Religion of the Jews had, and ours hath;
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and an outward part of moral and practical holiness and righteousness:
and an outward part of moral and practical holiness and righteousness:
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James 1. 27. Pure Religion and undefiled, is to visit the fatherless and widow in their affliction, &c. as both theirs and ours:
James 1. 27. Pure Religion and undefiled, is to visit the fatherless and widow in their affliction, etc. as both theirs and ours:
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and though God require our bodies, which are our outward part, to be a living sacrifice presented to him, Rom. 12. 1. yet are the Intrails,
and though God require our bodies, which Are our outward part, to be a living sacrifice presented to him, Rom. 12. 1. yet Are the Entrails,
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and the Fat, the inwards of Religion, (that without which all the rest is but a carkass) of principal esteem with God;
and the Fat, the inward of Religion, (that without which all the rest is but a carcase) of principal esteem with God;
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the soul denominates and gives being to man: yet his bodie is an essential part;
the soul denominates and gives being to man: yet his body is an essential part;
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but the body without the soul is both lifeless, and by reason of the retinue of death loathsome;
but the body without the soul is both Lifeless, and by reason of the retinue of death loathsome;
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5394
so it is the regenerating and renewing graces that give to us the life and beautie of a Christian,
so it is the regenerating and renewing graces that give to us the life and beauty of a Christian,
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yet so as outward duties of worship and of moral life are parts of Religion also;
yet so as outward duties of worship and of moral life Are parts of Religion also;
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but without an inwardness of spirit and a hidden man to accompany it, they are all dead works,
but without an inwardness of Spirit and a hidden man to accompany it, they Are all dead works,
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and have no beauty in them. This then is that I say, that Religion is an inward thing:
and have no beauty in them. This then is that I say, that Religion is an inward thing:
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5398
Godliness heals our outward wayes by putting a bia• within the bowl, and the change is from within;
Godliness heals our outward ways by putting a bia• within the bowl, and the change is from within;
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5399
it give• new principles, new motives, new manner of performance of duties:
it give• new principles, new motives, new manner of performance of duties:
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5400
the graces, the comforts, the sealings, the experiences, the communion with God and Christ, are all inward things:
the graces, the comforts, the sealings, the experiences, the communion with God and christ, Are all inward things:
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5401
We judge of life by outward manifestations, breathing, moving; but the seat of life is within.
We judge of life by outward manifestations, breathing, moving; but the seat of life is within.
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5402
This point is attested to by the testimony of three worlds: the heathen world, the Jewish, and the Christian world.
This point is attested to by the testimony of three world's: the heathen world, the Jewish, and the Christian world.
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5403
The Heathens have seen and born witness, that inward puritie is the cream and fat of all that they call the worship of God;
The heathens have seen and born witness, that inward purity is the cream and fat of all that they call the worship of God;
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5404
the rule of Scholars is, that man is more corrupt in his morals than his intellectuals;
the Rule of Scholars is, that man is more corrupt in his morals than his intellectuals;
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for to the lower part of the soul, where the affections are, the dregs do most settle:
for to the lower part of the soul, where the affections Are, the dregs do most settle:
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5406
they (the heathens) have a Theologie and a form of worship of their gods full of folly and vanitie;
they (the Heathens) have a Theology and a from of worship of their God's full of folly and vanity;
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5407
but the wisest and soberest of them have confest, that if God be a spirit, he must be worshipped by a pure spirit;
but the Wisest and Soberest of them have confessed, that if God be a Spirit, he must be worshipped by a pure Spirit;
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5408
si sit animus, then puramente colendus; so Persius, who (as the Apostle saies) was one of the Heathen prophets;si fit animus, then puramente colendus; so Persius, who (as the Apostle Says) was one of the Heathen Prophets;
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5409
Give me (saith he) Compositum jus, jusque animi, a due composure, and honesty of mind:Give me (Says he) Compositum jus, Just animi, a due composure, and honesty of mind:
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5410
and for my outward sacrifice, farre litabe, Ile perform, that with a few grains of Barly or meal:
and for my outward sacrifice, Far litabe, I'll perform, that with a few grains of Barley or meal:
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5411
and you may understand by Cicero, 2. De natura deorum;
and you may understand by Cicero, 2. De Nature Gods;
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and by Seneca, as Lactanctius cites him, what uncontrollable conviction this hath, even with natural men, that honesty of mind,
and by Senecca, as Lactanctius cites him, what uncontrollable conviction this hath, even with natural men, that honesty of mind,
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5413
and moral life is more pleasing to God, then Hecatombs. Then for the Jew, it is very apparent, how the Prophets call for holy life,
and moral life is more pleasing to God, then Hecatombs. Then for the Jew, it is very apparent, how the prophets call for holy life,
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5414
and for Circumcision of the heart, Jer. 4. 4. and how they comparatively undervalue the outward forms in respect thereof, Isaiah 66. 3. To him will I look that is of a contrite heart;
and for Circumcision of the heart, Jer. 4. 4. and how they comparatively undervalue the outward forms in respect thereof, Isaiah 66. 3. To him will I look that is of a contrite heart;
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5415
but otherwise the killing of an Oxe is as the slaying of a man, and the offering of a lamb,
but otherwise the killing of an Ox is as the slaying of a man, and the offering of a lamb,
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5416
as he that cuts off a dogs neck:
as he that cuts off a Dogs neck:
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5417
Mic. 6. 7, 8. Will the Lord be pleased with thousands of Rams, &c. He hath shewed thee O man what is good, to love mercy, to do justice, Mic. 6. 7, 8. Will the Lord be pleased with thousands of Rams, etc. He hath showed thee Oh man what is good, to love mercy, to do Justice,
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5418
and walk humbly with thy God: and walk humbly with thy God:
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5419
And these outward ordinances of worship were never intended to continue for ever, as you interpret the word ever; for your ever hath sometimes an indefinite time,
And these outward ordinances of worship were never intended to continue for ever, as you interpret the word ever; for your ever hath sometime an indefinite time,
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5420
therefore called ever; as the Exod. 21. 6. and Deut. 15. thy servant for ever, viz. till the Jubile: but all your typical ordinances had their date and period.
Therefore called ever; as the Exod 21. 6. and Deuteronomy 15. thy servant for ever, viz. till the Jubilee: but all your typical ordinances had their date and Period.
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5421
God intended to shake them down;
God intended to shake them down;
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that remaining things, the everlasting Gospel might take place, which cannot be shaken, nor are to be removed, Heb. 12. 27. Its said, Heb. 9. 9. those outward and carnal ordinances were imposed till the time of reformation or correction,
that remaining things, the everlasting Gospel might take place, which cannot be shaken, nor Are to be removed, Hebrew 12. 27. Its said, Hebrew 9. 9. those outward and carnal ordinances were imposed till the time of Reformation or correction,
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5423
and so long they had an excellent end, and use;
and so long they had an excellent end, and use;
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5424
but even then the circumcision of the flesh was but, as Philo saith, a symbol of circumcision of spirit:
but even then the circumcision of the Flesh was but, as Philo Says, a symbol of circumcision of Spirit:
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and as the Apostle saith of your manna and rock, it was but Christ; and so of your outward worship;
and as the Apostle Says of your manna and rock, it was but christ; and so of your outward worship;
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5426
the shell is valued for the kernel, the bone for the marrow, while the kernel and marrow is in them;
the shell is valued for the kernel, the bone for the marrow, while the kernel and marrow is in them;
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and now these typical symbols, though they be mortua & mortifera, as to their use, dead and deadly;
and now these typical symbols, though they be Mortua & Deadly, as to their use, dead and deadly;
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yet they are the word of God, and may and do teach very much Gospel;
yet they Are the word of God, and may and do teach very much Gospel;
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as the anatomie of a dead man teaches how the parts lie in a living man;
as the anatomy of a dead man Teaches how the parts lie in a living man;
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yet they continue not of further use to you:
yet they continue not of further use to you:
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and it may easily appear, that God did intend to draw off this outwardness of worship, by his taking off,
and it may Easily appear, that God did intend to draw off this outwardness of worship, by his taking off,
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as you account, fine things in the second temple, which were found in the first,
as you account, fine things in the second temple, which were found in the First,
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and the Scripture promising a greater glory in the second temple than of the first, cannot be understood otherwaies,
and the Scripture promising a greater glory in the second temple than of the First, cannot be understood otherways,
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then that the outward glory was exchanged and recompenced by spiritual glory through Christ, Hag: 2. 9. & consequently, that the carnal & outward should passe into spiritual glory, which was both manifest,
then that the outward glory was exchanged and recompensed by spiritual glory through christ, Hag: 2. 9. & consequently, that the carnal & outward should pass into spiritual glory, which was both manifest,
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when both the temple, the seat of this outward service, was demolished, and the law the dignity of your nation led and shewn in triumph by the Roman Conqueror.
when both the temple, the seat of this outward service, was demolished, and the law the dignity of your Nation led and shown in triumph by the Roman Conqueror.
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5436
As for the attestation of the Gospel Christian that God aimes at inwardness, and spiritualness, especially, I should but make expence of time,
As for the attestation of the Gospel Christian that God aims At inwardness, and spiritualness, especially, I should but make expense of time,
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and your patience, to prove it;
and your patience, to prove it;
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for it is the whole scope and drift of the Gospel, and that covenant which is said to contain better promises then the former, hath this as the first;
for it is the Whole scope and drift of the Gospel, and that Covenant which is said to contain better promises then the former, hath this as the First;
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5439
Ile write my law in their heart, and put it in their mind; I'll write my law in their heart, and put it in their mind;
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that is, in their inwards, Hebr. 8. 9. 10. But instead of lighting a candle to the sunne, I shall endeavor shortly to make a brief Anatomic of this Jew or Christian, that is one inwardly,
that is, in their inward, Hebrew 8. 9. 10. But instead of lighting a candle to the sun, I shall endeavour shortly to make a brief Anatomic of this Jew or Christian, that is one inwardly,
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and how he is distinguished from him that is so outwardly. 1. There is in every true Christian an inward and spiritual man;
and how he is distinguished from him that is so outwardly. 1. There is in every true Christian an inward and spiritual man;
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this is called, The new man, Ephes. 4. 24. The inward, Rom 7. 24. 2 Cor. 4. 16. A dead man may have inward parts,
this is called, The new man, Ephesians 4. 24. The inward, Rom 7. 24. 2 Cor. 4. 16. A dead man may have inward parts,
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but he hath not an inward man, because there is no soul;
but he hath not an inward man, Because there is no soul;
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so an outward Christian may have inward parts, a dead knowledge, a dead heart, dead affections,
so an outward Christian may have inward parts, a dead knowledge, a dead heart, dead affections,
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but no inward man, because there is no work of grace in him;
but no inward man, Because there is no work of grace in him;
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and this is called an inward man, because as corruption spreading over the whole man is called the old man,
and this is called an inward man, Because as corruption spreading over the Whole man is called the old man,
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so this inward renewing grace spreading into and over the whole man, the mind, will, affections, is called an inner man;
so this inward renewing grace spreading into and over the Whole man, the mind, will, affections, is called an inner man;
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and this inner man is that which knows God, believes in Christ, loves, fears, thirsts after grace, delights in Gods Commandments;
and this inner man is that which knows God, believes in christ, loves, fears, thirsts After grace, delights in God's commandments;
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and hath a continual opposition to the old man, counter-lusting, counter-desiring, and counter-standing it: Christ dwells in your hearts, saith the Apostle;
and hath a continual opposition to the old man, counter-lusting, counter-desiring, and counter-standing it: christ dwells in your hearts, Says the Apostle;
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The holy Spirit is within you, saith Christ;The holy Spirit is within you, Says christ;
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but as the soul never is in a dead body, because where it dwells, life is;
but as the soul never is in a dead body, Because where it dwells, life is;
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so Christ never is in a man that is dead; where he is, life is, there is an inward man;
so christ never is in a man that is dead; where he is, life is, there is an inward man;
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he that hath not in him this inward man, cannot be a Christian inwardly.
he that hath not in him this inward man, cannot be a Christian inwardly.
pns31 cst vhz xx p-acp pno31 d j n1, vmbx vbi dt njp av-j.
(10) subpart (DIV2)
629
Image 168
5454
Secondly, There is an inward work of God that goes to the forming and begetting of this inward man:
Secondly, There is an inward work of God that Goes to the forming and begetting of this inward man:
ord, pc-acp vbz dt j n1 pp-f np1 cst vvz p-acp dt n-vvg cc n-vvg pp-f d j n1:
(10) subpart (DIV2)
630
Image 168
5455
Outward Ordinances may make a Christian in the Letter, but an inward work makes a Christian in Spirit;
Outward Ordinances may make a Christian in the letter, but an inward work makes a Christian in Spirit;
j n2 vmb vvi dt njp p-acp dt n1, cc-acp dt j n1 vvz dt njp p-acp n1;
(10) subpart (DIV2)
630
Image 168
5456
I will put my Law in their inward parts, and write it in their hearts, Jer 31. 33. A new heart will I give you, I will put my Law in their inward parts, and write it in their hearts, Jer 31. 33. A new heart will I give you,
pns11 vmb vvi po11 n1 p-acp po32 j n2, cc vvb pn31 p-acp po32 n2, n1 crd crd dt j n1 vmb pns11 vvb pn22,
(10) subpart (DIV2)
630
Image 168
5457
and a new spirit 〈 ◊ 〉 put into you, Ezek. 36. 26. I will put my Law into their minds,
and a new Spirit 〈 ◊ 〉 put into you, Ezekiel 36. 26. I will put my Law into their minds,
cc dt j n1 〈 sy 〉 vvd p-acp pn22, np1 crd crd pns11 vmb vvi po11 n1 p-acp po32 n2,
(10) subpart (DIV2)
630
Image 168
5458
and write it in their hearts, Heb. 8. 10. These are Covenant-promises, performed to all that are Covenant people:and write it in their hearts, Hebrew 8. 10. These Are Covenant promises, performed to all that Are Covenant people:
cc vvb pn31 p-acp po32 n2, np1 crd crd d vbr n2, vvn p-acp d cst vbr n1 n1:
(10) subpart (DIV2)
630
Image 168
5459
In this inward work we have but the Ministry, but the writing is by the Spirit,
In this inward work we have but the Ministry, but the writing is by the Spirit,
p-acp d j n1 pns12 vhb p-acp dt n1, cc-acp dt n1 vbz p-acp dt n1,
(10) subpart (DIV2)
630
Image 168
5460
as it's said, 2 Cor. 3. 3. Ministred by us, but written by the Spirit of the living God.
as it's said, 2 Cor. 3. 3. Ministered by us, but written by the Spirit of the living God.
c-acp pn31|vbz vvn, crd np1 crd crd vvn p-acp pno12, cc-acp vvn p-acp dt n1 pp-f dt j-vvg np1.
(10) subpart (DIV2)
630
Image 168
5461
Thirdly, In this inward man, wrought by an inward work, consists the being of a true Christian;
Thirdly, In this inward man, wrought by an inward work, consists the being of a true Christian;
ord, p-acp d j n1, vvn p-acp dt j n1, vvz dt n1 pp-f dt j njp;
(10) subpart (DIV2)
631
Image 168
5462
for without this he that is called a Christian is no more a Christian than he that acts the part of a King is a King;
for without this he that is called a Christian is no more a Christian than he that acts the part of a King is a King;
c-acp p-acp d pns31 cst vbz vvn dt njp vbz av-dx av-dc dt njp cs pns31 cst vvz dt n1 pp-f dt n1 vbz dt n1;
(10) subpart (DIV2)
631
Image 168
5463
the name of a Christian is given or may follow from the outward profession, but the nature is in this inward man:
the name of a Christian is given or may follow from the outward profession, but the nature is in this inward man:
dt n1 pp-f dt njp vbz vvn cc vmb vvi p-acp dt j n1, cc-acp dt n1 vbz p-acp d j n1:
(10) subpart (DIV2)
631
Image 168
5464
He that begets, communicates his Nature to the begotten; he that paints a man imploys Art only, but communicates no Nature:
He that begets, communicates his Nature to the begotten; he that paints a man employs Art only, but communicates no Nature:
pns31 cst vvz, n2 po31 n1 p-acp dt vvn; pns31 cst vvz dt n1 vvz n1 av-j, cc-acp n2 dx n1:
(10) subpart (DIV2)
631
Image 168
5465
God in a Christians new birth, communicates holiness, which is the Divine Nature;
God in a Christians new birth, communicates holiness, which is the Divine Nature;
np1 p-acp dt njpg2 j n1, n2 n1, r-crq vbz dt j-jn n1;
(10) subpart (DIV2)
631
Image 168
5466
but in an Hypocrite there is nothing but Art (as I may say) or some outward work;
but in an Hypocrite there is nothing but Art (as I may say) or Some outward work;
cc-acp p-acp dt n1 a-acp vbz pix p-acp n1 (c-acp pns11 vmb vvi) cc d j n1;
(10) subpart (DIV2)
631
Image 168
5467
for the outward forms may be painted, yet inward forms cannot;
for the outward forms may be painted, yet inward forms cannot;
p-acp dt j n2 vmb vbi vvn, av j n2 vmbx;
(10) subpart (DIV2)
631
Image 168
5468
the lineaments of a Christian may be drawn to the life upon the white wall of an Hypocrite;
the lineaments of a Christian may be drawn to the life upon the white wall of an Hypocrite;
dt n2 pp-f dt njp vmb vbi vvn p-acp dt n1 p-acp dt j-jn n1 pp-f dt n1;
(10) subpart (DIV2)
631
Image 168
5469
but the inward man, which is that quod dat esse, gives being to a Christian, that cannot be, but in a true Christian.
but the inward man, which is that quod that esse, gives being to a Christian, that cannot be, but in a true Christian.
cc-acp dt j n1, r-crq vbz d vvd d fw-la, n2 vbg p-acp dt njp, cst vmbx vbi, cc-acp p-acp dt j njp.
(10) subpart (DIV2)
631
Image 168
5470
Fourthly, He that is inwardly a Christian hath some marks of difference and distinction from the outward Christian, forma dat distingui; this inward work diff•renceth him from all sorts of them that are nominates and Christians outwardly.
Fourthly, He that is inwardly a Christian hath Some marks of difference and distinction from the outward Christian, forma that distingui; this inward work diff•renceth him from all sorts of them that Are nominates and Christians outwardly.
ord, pns31 cst vbz av-j dt njp vhz d n2 pp-f n1 cc n1 p-acp dt j njp, fw-la cst fw-la; d j n1 vvz pno31 p-acp d n2 pp-f pno32 cst vbr vvz cc np1 av-j.
(10) subpart (DIV2)
632
Image 168
5471
First, He is distinguished from the carnal Jew or Christian, that professes Christ, but lives in sin;
First, He is distinguished from the carnal Jew or Christian, that Professes christ, but lives in since;
ord, pns31 vbz vvn p-acp dt j np1 cc np1, cst vvz np1, cc-acp vvz p-acp n1;
(10) subpart (DIV2)
633
Image 168
5472
for though the outward Jew, or Christian may hate some sins;
for though the outward Jew, or Christian may hate Some Sins;
c-acp cs dt j np1, cc np1 vmb vvi d n2;
(10) subpart (DIV2)
633
Image 168
5473
Thou abhorrest Idols, thou hatest Popery, and dost many good works, yet that is out of some peculiar and particular indisposition to a particular sin,
Thou Abhorrest Idols, thou Hatest Popery, and dost many good works, yet that is out of Some peculiar and particular indisposition to a particular since,
pns21 n1 n1, pns21 vv2 n1, cc vd2 d j n2, av cst vbz av pp-f d j cc j n1 p-acp dt j n1,
(10) subpart (DIV2)
633
Image 168
5474
and some particular approbation or liking of some good works;
and Some particular approbation or liking of Some good works;
cc d j n1 cc n-vvg pp-f d j n2;
(10) subpart (DIV2)
633
Image 168
5475
but this hate of any sin, or this inclination to a performance of any good works, ariseth not from an inward nature or gracious principle,
but this hate of any since, or this inclination to a performance of any good works, arises not from an inward nature or gracious principle,
cc-acp d n1 pp-f d n1, cc d n1 p-acp dt n1 pp-f d j n2, vvz xx p-acp dt j n1 cc j n1,
(10) subpart (DIV2)
633
Image 168
5476
as it doth in him that is a Christian inwardly;
as it does in him that is a Christian inwardly;
c-acp pn31 vdz p-acp pno31 cst vbz dt njp av-j;
(10) subpart (DIV2)
633
Image 168
5477
and the reason is, that contrariety to sin which is in a true Christian, arising from this inward gracious Nature, is to the whole species or kind of sin,
and the reason is, that contrariety to sin which is in a true Christian, arising from this inward gracious Nature, is to the Whole species or kind of since,
cc dt n1 vbz, cst n1 pc-acp vvi r-crq vbz p-acp dt j njp, vvg p-acp d j j n1, vbz p-acp dt j-jn n2 cc n1 pp-f n1,
(10) subpart (DIV2)
633
Image 168
5478
and is irreconcileable to any sin whatsoever;
and is Irreconcilable to any since whatsoever;
cc vbz j p-acp d n1 r-crq;
(10) subpart (DIV2)
633
Image 168
5479
as contrarieties of Nature are to the whole kind, as light is contrary to all darkness, and fire to all water;
as contrarieties of Nature Are to the Whole kind, as Light is contrary to all darkness, and fire to all water;
c-acp n2 pp-f n1 vbr p-acp dt j-jn n1, c-acp n1 vbz j-jn p-acp d n1, cc n1 p-acp d n1;
(10) subpart (DIV2)
633
Image 168
5480
so that this contrariety to sin, arising from the inward man, is universal to all sin;
so that this contrariety to since, arising from the inward man, is universal to all since;
av cst d n1 p-acp n1, vvg p-acp dt j n1, vbz j p-acp d n1;
(10) subpart (DIV2)
633
Image 168
5481
though not an universal victory, yet there is an universal contrariety; victory argues strength, contrariety argues nature;
though not an universal victory, yet there is an universal contrariety; victory argues strength, contrariety argues nature;
cs xx dt j n1, av pc-acp vbz dt j n1; n1 vvz n1, n1 vvz n1;
(10) subpart (DIV2)
633
Image 168
5482
hence it is that an outward Christian may hate one sin and love another, becsuse there is not a gracious Nature in him which would be contrary to all:
hence it is that an outward Christian may hate one since and love Another, becsuse there is not a gracious Nature in him which would be contrary to all:
av pn31 vbz d dt j njp vmb vvi crd n1 cc vvi j-jn, vvb a-acp vbz xx dt j n1 p-acp pno31 r-crq vmd vbi j-jn p-acp d:
(10) subpart (DIV2)
633
Image 168
5483
And so also he may do good works, but not out of a Nature that is in him;
And so also he may do good works, but not out of a Nature that is in him;
cc av av pns31 vmb vdi j n2, cc-acp xx av pp-f dt n1 cst vbz p-acp pno31;
(10) subpart (DIV2)
633
Image 168
5484
for if it were from an inward Nature, there would be an universal sympathy with,
for if it were from an inward Nature, there would be an universal Sympathy with,
c-acp cs pn31 vbdr p-acp dt j n1, pc-acp vmd vbi dt j n1 p-acp,
(10) subpart (DIV2)
633
Image 168
5485
and inclination towards God, and all that is of God, his Children, his Commandments, 1 Joh. 5. 12 3. Therefore (saith the Apostle) I delight in the Law of God according to the inner man, Rom. 7. 22. not a particular good inclination,
and inclination towards God, and all that is of God, his Children, his commandments, 1 John 5. 12 3. Therefore (Says the Apostle) I delight in the Law of God according to the inner man, Rom. 7. 22. not a particular good inclination,
cc n1 p-acp np1, cc d cst vbz pp-f np1, po31 n2, po31 n2, crd np1 crd crd crd av (vvz dt n1) pns11 vvb p-acp dt n1 pp-f np1 vvg p-acp dt j n1, np1 crd crd xx dt j j n1,
(10) subpart (DIV2)
633
Image 168
5486
but the Law in the whole of it:
but the Law in the Whole of it:
cc-acp dt n1 p-acp dt j-jn pp-f pn31:
(10) subpart (DIV2)
633
Image 168
5487
It's the victory of a Christian over corruption may not be full, the performance of good may not be perfect;
It's the victory of a Christian over corruption may not be full, the performance of good may not be perfect;
pn31|vbz dt n1 pp-f dt njp p-acp n1 vmb xx vbi j, dt n1 pp-f j vmb xx vbi j;
(10) subpart (DIV2)
633
Image 168
5488
but the inward Nature of a Christian is to be judged by the universal contrariety of his inward man to all sin,
but the inward Nature of a Christian is to be judged by the universal contrariety of his inward man to all since,
cc-acp dt j n1 pp-f dt njp vbz pc-acp vbi vvn p-acp dt j n1 pp-f po31 j n1 p-acp d n1,
(10) subpart (DIV2)
633
Image 168
5489
and his universal inclination to God and holiness; and that universal contrariety will beget a combate against all sin;
and his universal inclination to God and holiness; and that universal contrariety will beget a combat against all since;
cc po31 j n1 p-acp np1 cc n1; cc cst j n1 vmb vvi dt n1 p-acp d n1;
(10) subpart (DIV2)
633
Image 168
5490
and that universall inclination to God, an endeavour to all good;
and that universal inclination to God, an endeavour to all good;
cc cst j n1 p-acp np1, dt n1 p-acp d j;
(10) subpart (DIV2)
633
Image 168
5491
but whether that combat be victorious, or that performance be perfect, though it may be much to shew the strength of a Christian;
but whither that combat be victorious, or that performance be perfect, though it may be much to show the strength of a Christian;
cc-acp cs d n1 vbi j, cc d n1 vbi j, cs pn31 vmb vbi av-d pc-acp vvi dt n1 pp-f dt njp;
(10) subpart (DIV2)
633
Image 168
5492
yet it shewes not his inward nature;
yet it shows not his inward nature;
av pn31 vvz xx po31 j n1;
(10) subpart (DIV2)
633
Image 168
5493
but the other, this universal contrariety to sin, can be in no man but him, that hath an universal sympathy with God,
but the other, this universal contrariety to since, can be in no man but him, that hath an universal Sympathy with God,
cc-acp dt n-jn, d j n1 p-acp n1, vmb vbi p-acp dx n1 p-acp pno31, cst vhz dt j n1 p-acp np1,
(10) subpart (DIV2)
633
Image 168
5494
and his whole law, and image in his children;
and his Whole law, and image in his children;
cc po31 j-jn n1, cc n1 p-acp po31 n2;
(10) subpart (DIV2)
633
Image 168
5495
they are both in him that is a Christian inwardly, and they argue an inward nature of grace in him;
they Are both in him that is a Christian inwardly, and they argue an inward nature of grace in him;
pns32 vbr av-d p-acp pno31 cst vbz dt njp av-j, cc pns32 vvb dt j n1 pp-f n1 p-acp pno31;
(10) subpart (DIV2)
633
Image 168
5496
in which nature he differs from the carnal Christian, who may oppose some sins, and do some good works out of other principles and reasons.
in which nature he differs from the carnal Christian, who may oppose Some Sins, and do Some good works out of other principles and Reasons.
p-acp r-crq n1 pns31 vvz p-acp dt j njp, r-crq vmb vvi d n2, cc vdb d j n2 av pp-f j-jn n2 cc n2.
(10) subpart (DIV2)
633
Image 168
5497
Secondly, This inward Christian, is distinguished from a moral man, that to his dogmatical faith and profession of Christ addeth moral vertue;
Secondly, This inward Christian, is distinguished from a moral man, that to his dogmatical faith and profession of christ adds moral virtue;
ord, d j njp, vbz vvn p-acp dt j n1, cst p-acp po31 j n1 cc n1 pp-f np1 vvz j n1;
(10) subpart (DIV2)
634
Image 168
5498
for there is as great difference between grace and virtue, as between the sweet flowers spread upon a dead carkass, and inward life:
for there is as great difference between grace and virtue, as between the sweet flowers spread upon a dead carcase, and inward life:
c-acp pc-acp vbz p-acp j n1 p-acp n1 cc n1, c-acp p-acp dt j n2 vvn p-acp dt j n1, cc j n1:
(10) subpart (DIV2)
634
Image 168
5499
a man be full of virtue 〈 ◊ 〉, and emptie of grace; as a room exquisitely painted without light:
a man be full of virtue 〈 ◊ 〉, and empty of grace; as a room exquisitely painted without Light:
dt n1 vbi j pp-f n1 〈 sy 〉, cc j pp-f n1; c-acp dt n1 av-j vvn p-acp n1:
(10) subpart (DIV2)
634
Image 168
5500
moral virtue is like flowers of needle work, that are made by art, but never grow from any living root:
moral virtue is like flowers of needle work, that Are made by art, but never grow from any living root:
j n1 vbz j n2 pp-f n1 n1, cst vbr vvn p-acp n1, cc-acp av-x vvb p-acp d j-vvg n1:
(10) subpart (DIV2)
634
Image 168
5501
natural temper, disposition, education, produce moral virtues;
natural temper, disposition, education, produce moral Virtues;
j n1, n1, n1, vvb j n2;
(10) subpart (DIV2)
634
Image 168
5502
but now this inward man of a Christian is, as I may say, made up of Christ:
but now this inward man of a Christian is, as I may say, made up of christ:
cc-acp av d j n1 pp-f dt njp vbz, c-acp pns11 vmb vvi, vvd a-acp pp-f np1:
(10) subpart (DIV2)
634
Image 168
5503
the knowledge, faith, love, the tastes and rellish of Christ are the ingredients that make up this inward man • all his graces are but extracts out of Christ:
the knowledge, faith, love, the tastes and relish of christ Are the ingredients that make up this inward man • all his graces Are but extracts out of christ:
dt n1, n1, n1, dt vvz cc n1 pp-f np1 vbr dt n2 cst vvb a-acp d j n1 • d po31 n2 vbr p-acp vvz av pp-f np1:
(10) subpart (DIV2)
634
Image 168
5504
It is the knowledge of Jesus Christ that alters the properties of moral virtues, and turns them into Evangelical graces, fruits of the Spirit;
It is the knowledge of jesus christ that alters the properties of moral Virtues, and turns them into Evangelical graces, fruits of the Spirit;
pn31 vbz dt n1 pp-f np1 np1 cst vvz dt n2 pp-f j n2, cc vvz pno32 p-acp np1 n2, n2 pp-f dt n1;
(10) subpart (DIV2)
634
Image 168
5505
as the reasonable soul makes the sensitive operations, which otherwayes are in bruits to be the act of a man:
as the reasonable soul makes the sensitive operations, which otherways Are in bruits to be the act of a man:
c-acp dt j n1 vvz dt j n2, r-crq av vbr p-acp n2 pc-acp vbi dt n1 pp-f dt n1:
(10) subpart (DIV2)
634
Image 168
5506
I know a Christian may have more roughness of nature, and more sturdiness of passions then is in many a moral man;
I know a Christian may have more roughness of nature, and more sturdiness of passion then is in many a moral man;
pns11 vvb dt njp vmb vhi dc n1 pp-f n1, cc dc n1 pp-f n2 av vbz p-acp d dt j n1;
(10) subpart (DIV2)
634
Image 168
5507
he that hath more Christianity may have less morality;
he that hath more Christianity may have less morality;
pns31 cst vhz dc n1 vmb vhi dc n1;
(10) subpart (DIV2)
634
Image 168
5508
as there is more perfection of animal and sensitive faculties in some bruits, then in some men:
as there is more perfection of animal and sensitive faculties in Some bruits, then in Some men:
c-acp pc-acp vbz dc n1 pp-f n1 cc j n2 p-acp d n2, av p-acp d n2:
(10) subpart (DIV2)
634
Image 168
5509
I had rather fight against sin by a little of Christ in me, then beat lusts and passions quite out of the field by the strength meerly of moral virtue;
I had rather fight against since by a little of christ in me, then beatrice Lustiest and passion quite out of the field by the strength merely of moral virtue;
pns11 vhd av-c vvi p-acp n1 p-acp dt j pp-f np1 p-acp pno11, av vvb n2 cc n2 av av pp-f dt n1 p-acp dt n1 av-j pp-f j n1;
(10) subpart (DIV2)
634
Image 168
5510
because fighting against passions by the faith and love of Christ argues a Gospel inward life, which is better then a freedom from vice by a company of dead virtues.
Because fighting against passion by the faith and love of christ argues a Gospel inward life, which is better then a freedom from vice by a company of dead Virtues.
c-acp vvg p-acp n2 p-acp dt n1 cc n1 pp-f np1 vvz dt n1 j n1, r-crq vbz jc cs dt n1 p-acp n1 p-acp dt n1 pp-f j n2.
(10) subpart (DIV2)
634
Image 168
5511
Thirdly, This inward man is distinguished from all those common gifts and workings which may be in an outward Christian;
Thirdly, This inward man is distinguished from all those Common Gifts and workings which may be in an outward Christian;
ord, d j n1 vbz vvn p-acp d d j n2 cc n2 r-crq vmb vbi p-acp dt j njp;
(10) subpart (DIV2)
635
Image 168
5512
for there may be a large knowledge, a kind of dogmatical faith, a mercenary love of God, a worldly sorrow for sin, a desire of salvation,
for there may be a large knowledge, a kind of dogmatical faith, a mercenary love of God, a worldly sorrow for since, a desire of salvation,
p-acp a-acp vmb vbi dt j n1, dt n1 pp-f j n1, dt j-jn n1 pp-f np1, dt j n1 p-acp n1, dt n1 pp-f n1,
(10) subpart (DIV2)
635
Image 168
5513
and grace, as a bridge to heaven; but there is great difference between gifts and grace:
and grace, as a bridge to heaven; but there is great difference between Gifts and grace:
cc n1, c-acp dt n1 p-acp n1; cc-acp pc-acp vbz j n1 p-acp n2 cc n1:
(10) subpart (DIV2)
635
Image 168
5514
there is no grace but hath a counterfeit, that goes under that same name; and that is it which deceives men:
there is no grace but hath a counterfeit, that Goes under that same name; and that is it which deceives men:
pc-acp vbz dx n1 cc-acp vhz dt n-jn, cst vvz p-acp d d n1; cc d vbz pn31 r-crq vvz n2:
(10) subpart (DIV2)
635
Image 168
5515
for likeness is the mother of error, and it's that makes examination so hard: knowledge, faith, love, repentance, are to be distinguished;
for likeness is the mother of error, and it's that makes examination so hard: knowledge, faith, love, Repentance, Are to be distinguished;
p-acp n1 vbz dt n1 pp-f n1, cc pn31|vbz d vvz n1 av av-j: n1, n1, n1, n1, vbr pc-acp vbi vvn;
(10) subpart (DIV2)
635
Image 168
5516
for there are that bear the name of these, but are not; therefore this light oare is to be distinguished from true metal;
for there Are that bear the name of these, but Are not; Therefore this Light oar is to be distinguished from true metal;
c-acp pc-acp vbr cst vvb dt n1 pp-f d, cc-acp vbr xx; av d j n1 vbz pc-acp vbi vvn p-acp j n1;
(10) subpart (DIV2)
635
Image 168
5517
the Spirit works many things in those whom it unites not to the head;
the Spirit works many things in those whom it unites not to the head;
dt n1 vvz d n2 p-acp d r-crq pn31 vvz xx p-acp dt n1;
(10) subpart (DIV2)
635
Image 168
5518
and many have large gifts by dispensation from Christ that have no grace by virtue of their union with him,
and many have large Gifts by Dispensation from christ that have no grace by virtue of their Union with him,
cc d vhb j n2 p-acp n1 p-acp np1 cst vhb dx n1 p-acp n1 pp-f po32 n1 p-acp pno31,
(10) subpart (DIV2)
635
Image 168
5519
as heat from the body into the clothes one weares; but they do not argue union with the head.
as heat from the body into the clothes one wears; but they do not argue Union with the head.
c-acp n1 p-acp dt n1 p-acp dt n2 pi vvz; cc-acp pns32 vdb xx vvi n1 p-acp dt n1.
(10) subpart (DIV2)
635
Image 168
5520
Now there is a peculiar knowledg of God, which is by his teaching, which a man may rather feel than discribe;
Now there is a peculiar knowledge of God, which is by his teaching, which a man may rather feel than describe;
av a-acp vbz dt j n1 pp-f np1, r-crq vbz p-acp po31 n-vvg, r-crq dt n1 vmb av-c vvi cs vvi;
(10) subpart (DIV2)
635
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5521
there is a love of Christ himself, not only of his benefits; there is a repentance that rises out of love;
there is a love of christ himself, not only of his benefits; there is a Repentance that rises out of love;
pc-acp vbz dt n1 pp-f np1 px31, xx av-j pp-f po31 n2; pc-acp vbz dt n1 cst vvz av pp-f n1;
(10) subpart (DIV2)
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5522
and not out of slavish fear, and there are desires of grace for service, and not only for a bridg to heaven;
and not out of slavish Fear, and there Are Desires of grace for service, and not only for a bridge to heaven;
cc xx av pp-f j n1, cc pc-acp vbr n2 pp-f n1 p-acp n1, cc xx av-j p-acp dt n1 p-acp n1;
(10) subpart (DIV2)
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5523
this is the mark of true grace as distinguished from common: it casts out self-love;
this is the mark of true grace as distinguished from Common: it Cast out Self-love;
d vbz dt n1 pp-f j n1 c-acp vvn p-acp j: pn31 vvz av n1;
(10) subpart (DIV2)
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5524
and as it comes from union, so it drawes the soul into union and acquaintance with Christ himself:
and as it comes from Union, so it draws the soul into Union and acquaintance with christ himself:
cc c-acp pn31 vvz p-acp n1, av pn31 vvz dt n1 p-acp n1 cc n1 p-acp np1 px31:
(10) subpart (DIV2)
635
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5525
the most intimate corruptions of men are p•ide and self, which are not mortified by outward and common graces;
the most intimate corruptions of men Are p•ide and self, which Are not mortified by outward and Common graces;
dt av-ds j n2 pp-f n2 vbr j cc n1, r-crq vbr xx vvn p-acp j cc j n2;
(10) subpart (DIV2)
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5526
nor doth common grace draw into union with Christ, but is wholly upon benefits and reward;
nor does Common grace draw into Union with christ, but is wholly upon benefits and reward;
ccx vdz j n1 vvi p-acp n1 p-acp np1, cc-acp vbz av-jn p-acp n2 cc n1;
(10) subpart (DIV2)
635
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5527
to seek God for God, or love Christ for himself, is above the power of all common shining glorious parts or 〈 ◊ 〉, and 〈 ◊ 〉 proper and peculiar to this inward man.
to seek God for God, or love christ for himself, is above the power of all Common shining glorious parts or 〈 ◊ 〉, and 〈 ◊ 〉 proper and peculiar to this inward man.
pc-acp vvi np1 p-acp np1, cc n1 np1 p-acp px31, vbz p-acp dt n1 pp-f d j j-vvg j n2 cc 〈 sy 〉, cc 〈 sy 〉 j cc j p-acp d j n1.
(10) subpart (DIV2)
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5528
Fourthly, A Christian inwardly is distinguished from the outwardly formed, who in the form of Godliness is as well drest as the true Christian, frequents ordinances, complies in ritual and formal duties, hath greater parts and abilities than this Christian inwardly we speak of;
Fourthly, A Christian inwardly is distinguished from the outwardly formed, who in the from of Godliness is as well dressed as the true Christian, frequents ordinances, complies in ritual and formal duties, hath greater parts and abilities than this Christian inwardly we speak of;
ord, dt njp av-j vbz vvn p-acp dt av-j vvn, r-crq p-acp dt n1 pp-f n1 vbz a-acp av vvn p-acp dt j njp, vvz n2, vvz p-acp j cc j n2, vhz jc n2 cc n2 cs d np1 av-j pns12 vvb pp-f;
(10) subpart (DIV2)
636
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5529
but yet the inner Christian differs from the outward. 1. In the principle that carries him, which is regenerating grace, a well of wa•er that springs up in him to everlasting life. 2. In the motive that impels and constrains him, the love of Christ;
but yet the inner Christian differs from the outward. 1. In the principle that carries him, which is regenerating grace, a well of wa•er that springs up in him to everlasting life. 2. In the motive that impels and constrains him, the love of christ;
cc-acp av dt j njp vvz p-acp dt j. crd p-acp dt n1 cst vvz pno31, r-crq vbz vvg n1, dt n1 pp-f n1 cst vvz a-acp p-acp pno31 p-acp j n1. crd p-acp dt n1 cst vvz cc vvz pno31, dt n1 pp-f np1;
(10) subpart (DIV2)
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5530
the sweet peculiar relishes of that love: 3. In the manner, which is with delight in God, in his law,
the sweet peculiar Relishes of that love: 3. In the manner, which is with delight in God, in his law,
dt j j vvz pp-f d n1: crd p-acp dt n1, r-crq vbz p-acp n1 p-acp np1, p-acp po31 n1,
(10) subpart (DIV2)
636
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5531
and the commandments are not grievous. 4. In the ends he aimes at, which are not the base respects of self-love,
and the Commandments Are not grievous. 4. In the ends he aims At, which Are not the base respects of Self-love,
cc dt n2 vbr xx j. crd p-acp dt n2 pns31 vvz p-acp, r-crq vbr xx dt j n2 pp-f n1,
(10) subpart (DIV2)
636
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5532
but the walking with God in communion, and the enjoyment of God his God:
but the walking with God in communion, and the enjoyment of God his God:
cc-acp dt vvg p-acp np1 p-acp n1, cc dt n1 pp-f np1 po31 n1:
(10) subpart (DIV2)
636
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5533
but as for the Christian outwardly, he hath no principle, no root in himself, Matth. 13. 21. his motives are forrain springs and plummets, as your NONLATINALPHABET;
but as for the Christian outwardly, he hath no principle, no root in himself, Matthew 13. 21. his motives Are foreign springs and plummets, as your;
cc-acp c-acp p-acp dt njp av-j, pns31 vhz dx n1, dx n1 p-acp px31, np1 crd crd po31 n2 vbr j n2 cc n2, c-acp po22;
(10) subpart (DIV2)
636
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5534
his manner of performance is but artificial and unsavoury; his ends are like Jehu's, that is, his own;
his manner of performance is but artificial and unsavoury; his ends Are like Jehu's, that is, his own;
po31 n1 pp-f n1 vbz p-acp j cc j; po31 n2 vbr j npg1, cst vbz, po31 d;
(10) subpart (DIV2)
636
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5535
and so his faith that he brags of, is but want of temptation; his assurance is but confidence in the flesh;
and so his faith that he brags of, is but want of temptation; his assurance is but confidence in the Flesh;
cc av po31 n1 cst pns31 vvz pp-f, vbz p-acp n1 pp-f n1; po31 n1 vbz p-acp n1 p-acp dt n1;
(10) subpart (DIV2)
636
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5536
his quietness, is but want of examination of his bottom; his joy is the blaze of thorns;
his quietness, is but want of examination of his bottom; his joy is the blaze of thorns;
po31 n1, vbz p-acp n1 pp-f n1 pp-f po31 n1; po31 n1 vbz dt n1 pp-f n2;
(10) subpart (DIV2)
636
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5537
his desi•es are but the eructations of self-love. I have thus shewn you him that is a Christian inwardly; and now for the use.
his desi•es Are but the eructations of Self-love. I have thus shown you him that is a Christian inwardly; and now for the use.
po31 n2 vbr p-acp dt n2 pp-f n1. pns11 vhb av vvn pn22 pno31 cst vbz dt njp av-j; cc av p-acp dt n1.
(10) subpart (DIV2)
636
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5538
First, I would speak to the Jew; but I can find neither Jew outwardly, nor Jew inwardly, as the text describes both;
First, I would speak to the Jew; but I can find neither Jew outwardly, nor Jew inwardly, as the text describes both;
ord, pns11 vmd vvi p-acp dt np1; cc-acp pns11 vmb vvi dx np1 av-j, ccx np1 av-j, c-acp dt n1 vvz d;
(10) subpart (DIV2)
637
Image 168
5539
for the Jew outwardly, is not found, because his outward ordinances, which denominated him so, are dead and gone;
for the Jew outwardly, is not found, Because his outward ordinances, which denominated him so, Are dead and gone;
p-acp dt np1 av-j, vbz xx vvn, c-acp po31 j n2, r-crq vvn pno31 av, vbr j cc vvn;
(10) subpart (DIV2)
637
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5540
the fall of the temple, to which most of them was affixed, broke most of them down,
the fallen of the temple, to which most of them was affixed, broke most of them down,
dt n1 pp-f dt n1, p-acp r-crq av-ds pp-f pno32 vbds vvn, vvd ds pp-f pno32 a-acp,
(10) subpart (DIV2)
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5541
and crusht them to death irrecoverably.
and crushed them to death irrecoverably.
cc vvd pno32 p-acp n1 av-j.
(10) subpart (DIV2)
637
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5542
Those that now they hold, as Circumcision, sabbath, difference of meats, rules of marriage, &c. They are the ruines of the ruines of their state;
Those that now they hold, as Circumcision, Sabbath, difference of Meats, rules of marriage, etc. They Are the ruins of the ruins of their state;
d cst av pns32 vvb, c-acp n1, n1, n1 pp-f n2, n2 pp-f n1, av pns32 vbr dt n2 pp-f dt n2 pp-f po32 n1;
(10) subpart (DIV2)
638
Image 168
5543
and though they were the ordinances of God, are now become their own superstitions, of no more use then heathen Ceremonies, and observations;
and though they were the ordinances of God, Are now become their own superstitions, of no more use then heathen Ceremonies, and observations;
cc cs pns32 vbdr dt n2 pp-f np1, vbr av vvn po32 d n2, pp-f dx dc n1 cs j-jn n2, cc n2;
(10) subpart (DIV2)
638
Image 168
5544
unless to teach them that whiles they hold them, Christ shall profit them nothing: And for the Jew inwardly, he is not, nor can be;
unless to teach them that while they hold them, christ shall profit them nothing: And for the Jew inwardly, he is not, nor can be;
cs pc-acp vvi pno32 cst cs pns32 vvb pno32, np1 vmb vvi pno32 pix: cc p-acp dt np1 av-j, pns31 vbz xx, ccx vmb vbi;
(10) subpart (DIV2)
638
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5545
for their Ordinances as now cannot work or convey renewing grace, no more than heathen Rites:
for their Ordinances as now cannot work or convey renewing grace, no more than heathen Rites:
p-acp po32 n2 c-acp av vmbx vvi cc vvb vvg n1, av-dx dc cs j-jn n2:
(10) subpart (DIV2)
638
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5546
Indeed salvation was of the Jews, as Christ saith; and there was a spirit sparingly conferred on some;
Indeed salvation was of the jews, as christ Says; and there was a Spirit sparingly conferred on Some;
av n1 vbds pp-f dt np2, c-acp np1 vvz; cc a-acp vbds dt n1 av-vvg vvn p-acp d;
(10) subpart (DIV2)
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5547
but now to expect any Regeneration, any kernel in the husks now left, any new creature should be in them, that receive not but call Christ Anathema, or consequently should have the spirit or any saving grace, is as much as to say, that a statue of stone may beget a living man:
but now to expect any Regeneration, any kernel in the husks now left, any new creature should be in them, that receive not but call christ Anathema, or consequently should have the Spirit or any Saving grace, is as much as to say, that a statue of stone may beget a living man:
cc-acp av pc-acp vvi d n1, d n1 p-acp dt n2 av vvn, d j n1 vmd vbi p-acp pno32, cst vvb xx cc-acp vvi np1 n1, cc av-j vmd vhi dt n1 cc d vvg n1, vbz p-acp d c-acp pc-acp vvi, cst dt n1 pp-f n1 vmb vvi dt j-vvg n1:
(10) subpart (DIV2)
638
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5548
And therefore that Doctrine of the Rabbins, That (one calls Pestilent) whosoever professes Judaism, howsoever he live, shall have part in the world to come, which Justin Martyr thus expresses, that all Abrahams seed, NONLATINALPHABET, &c. Christians be not you deceived with outwards and externals, I mean, deceived in your selves;
And Therefore that Doctrine of the Rabbis, That (one calls Pestilent) whosoever Professes Judaism, howsoever he live, shall have part in the world to come, which Justin Martyr thus Expresses, that all Abrahams seed,, etc. Christians be not you deceived with outward and externals, I mean, deceived in your selves;
cc av d n1 pp-f dt n2, cst (crd n2 j) r-crq vvz np1, c-acp pns31 vvb, vmb vhi n1 p-acp dt n1 pc-acp vvi, r-crq np1 n1 av vvz, cst d npg1 n1,, av np1 vbb xx pn22 vvn p-acp n2-j cc n2-j, pns11 vvb, vvn p-acp po22 n2;
(10) subpart (DIV2)
638
Image 168
5549
gross sins may be lest, ways reformed, Ordinances partaken in, duties done, and yet this inward work be wanting;
gross Sins may be lest, ways reformed, Ordinances partaken in, duties done, and yet this inward work be wanting;
j n2 vmb vbi vvn, n2 vvn, n2 vvn p-acp, n2 vdn, cc av d j n1 vbb vvg;
(10) subpart (DIV2)
639
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5550
the heart enlightned, broken, quickned, the will and affections sanctified, are the things that must be sought after.
the heart enlightened, broken, quickened, the will and affections sanctified, Are the things that must be sought After.
dt n1 vvd, vvn, vvn, dt n1 cc n2 vvn, vbr dt n2 cst vmb vbi vvn a-acp.
(10) subpart (DIV2)
639
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5551
When a man white-washes or paints an old house, it's a sign he means not to pull it down:
When a man white-washes or paints an old house, it's a Signen he means not to pull it down:
c-crq dt n1 j cc vvz dt j n1, pn31|vbz dt n1 pns31 vvz xx pc-acp vvi pn31 a-acp:
(10) subpart (DIV2)
639
Image 168
5552
You can conform to times and customs of Religion, and begin to varnish over a rotten heart;
You can conform to times and customs of Religion, and begin to varnish over a rotten heart;
pn22 vmb vvi p-acp n2 cc n2 pp-f n1, cc vvb pc-acp vvi p-acp dt j-vvn n1;
(10) subpart (DIV2)
639
Image 168
5553
but that is a sign you mean not to pull all down and build new:
but that is a Signen you mean not to pull all down and built new:
cc-acp d vbz dt n1 pn22 vvb xx pc-acp vvi d a-acp cc vvi j:
(10) subpart (DIV2)
639
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5554
Is it some ends that you have set up that makes you cry up Religion? This is but outward vvork, this makes you but a Jew outwardly;
Is it Some ends that you have Set up that makes you cry up Religion? This is but outward work, this makes you but a Jew outwardly;
vbz pn31 d n2 cst pn22 vhb vvn a-acp cst vvz pn22 vvb a-acp n1? d vbz cc-acp j n1, d vvz pn22 p-acp dt np1 av-j;
(10) subpart (DIV2)
639
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this is but to thaw on the sunnie side of the house, and to freeze on the other:
this is but to thaw on the sunny side of the house, and to freeze on the other:
d vbz cc-acp pc-acp vvi p-acp dt j n1 pp-f dt n1, cc pc-acp vvi p-acp dt n-jn:
(10) subpart (DIV2)
639
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5556
Learn vvhat the inward part of godliness is;
Learn what the inward part of godliness is;
vvb r-crq dt j n1 pp-f n1 vbz;
(10) subpart (DIV2)
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5557
A soul taken vvith Christ himself, savouring the thing• of the Spirit, his graces, his vvays;
A soul taken with christ himself, savouring the thing• of the Spirit, his graces, his ways;
dt n1 vvn p-acp np1 px31, vvg dt n1 pp-f dt n1, po31 n2, po31 n2;
(10) subpart (DIV2)
639
Image 168
5558
enquire after inward experiences, and vvhat difference there is between the Word preached, and the Word engro••ed, between Baptism of vvashing,
inquire After inward experiences, and what difference there is between the Word preached, and the Word engro••ed, between Baptism of washing,
vvi p-acp j n2, cc r-crq n1 a-acp vbz p-acp dt n1 vvd, cc dt n1 vvd, p-acp n1 pp-f vvg,
(10) subpart (DIV2)
639
Image 168
5559
and that which is cleansing within;
and that which is cleansing within;
cc cst r-crq vbz vvg a-acp;
(10) subpart (DIV2)
639
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5560
for the Ordinances are but as a mould, that casts a man into the very shape of themselves,
for the Ordinances Are but as a mould, that Cast a man into the very shape of themselves,
p-acp dt n2 vbr p-acp c-acp dt n1, cst vvz dt n1 p-acp dt j n1 pp-f px32,
(10) subpart (DIV2)
639
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5561
and forms an impression spiritual like themselves. Have you this inward man? are you Christians inwardly? Shew not your Opinions, and Notions, and Forms:
and forms an impression spiritual like themselves. Have you this inward man? Are you Christians inwardly? Show not your Opinions, and Notions, and Forms:
cc vvz dt n1 j av-j px32. vhb pn22 d j n1? vbr pn22 np1 av-j? n1 xx po22 n2, cc n2, cc n2:
(10) subpart (DIV2)
639
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5562
Have you the inward work? Is the work of Regeneration passed upon you? are you drawn into union and acquaintance with Christ? have you felt any moulding and fashioning of your hearts into the Image of Christ? Be not deceived in names equivocal;
Have you the inward work? Is the work of Regeneration passed upon you? Are you drawn into Union and acquaintance with christ? have you felt any moulding and fashioning of your hearts into the Image of christ? Be not deceived in names equivocal;
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(10) subpart (DIV2)
640
Image 168
5563
there is a knowledge, a faith, a repentance, a form of Religion that belongs to the Jew outwardly;
there is a knowledge, a faith, a Repentance, a from of Religion that belongs to the Jew outwardly;
pc-acp vbz dt n1, dt n1, dt n1, dt n1 pp-f n1 cst vvz p-acp dt np1 av-j;
(10) subpart (DIV2)
640
Image 168
5564
and there are such graces as are in the Christian inwardly, and none else; they have their proper marks, as I have shewn you:
and there Are such graces as Are in the Christian inwardly, and none Else; they have their proper marks, as I have shown you:
cc pc-acp vbr d n2 c-acp vbr p-acp dt njp av-j, cc pix av; pns32 vhb po32 j n2, c-acp pns11 vhb vvn pn22:
(10) subpart (DIV2)
640
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5565
There is a world of Forms now reigning; Religion runs out into leaves and notions; I would have no man to flatter himself, that though he make no shew; yet he hath it within;
There is a world of Forms now reigning; Religion runs out into leaves and notions; I would have no man to flatter himself, that though he make no show; yet he hath it within;
pc-acp vbz dt n1 pp-f n2 av vvg; n1 vvz av p-acp n2 cc n2; pns11 vmd vhi dx n1 pc-acp vvi px31, cst cs pns31 vvb dx n1; av pns31 vhz pn31 a-acp;
(10) subpart (DIV2)
640
Image 168
5566
no, no, ma•e me believe a dead man lives, and then I will believe that there can be Grace without a change of the whole man inward and outward.
no, no, ma•e me believe a dead man lives, and then I will believe that there can be Grace without a change of the Whole man inward and outward.
uh-dx, uh-dx, vvb pno11 vvi dt j n1 vvz, cc av pns11 vmb vvi cst a-acp vmb vbi n1 p-acp dt n1 pp-f dt j-jn n1 j cc j.
(10) subpart (DIV2)
640
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5567
I am sad to see Religion cut in pieces, and Christs Garment not only divided,
I am sad to see Religion Cut in Pieces, and Christ Garment not only divided,
pns11 vbm j pc-acp vvi n1 vvi p-acp n2, cc npg1 n1 xx av-j vvn,
(10) subpart (DIV2)
640
Image 168
5568
but his bones broken, Haeresies, Blasphemies, playing at Tennis with Religion, bandying this way and that way, one Opinion unchurching another,
but his bones broken, Heresies, Blasphemies, playing At tennis with Religion, bandying this Way and that Way, one Opinion unchurching Another,
cc-acp po31 n2 vvn, n2, n2, vvg p-acp n1 p-acp n1, n-vvg d n1 cc d n1, crd n1 vvg j-jn,
(10) subpart (DIV2)
640
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5569
and all in confusion, women Prophetesses, and what not? I cannot but wonder there is no hedg:
and all in confusion, women Prophetesses, and what not? I cannot but wonder there is no hedge:
cc d p-acp n1, n2 n2, cc r-crq xx? pns11 vmbx p-acp vvi a-acp vbz dx n1:
(10) subpart (DIV2)
640
Image 168
5570
God stir up some Phineases to be zealons for God, and his Church, and truth,
God stir up Some Phineases to be zealous for God, and his Church, and truth,
np1 vvb a-acp d vvz pc-acp vbi j p-acp np1, cc po31 n1, cc n1,
(10) subpart (DIV2)
640
Image 168
5571
before not only Government, but Doctrine too, and truth of Religion be disputed and baffled out of doors.
before not only Government, but Doctrine too, and truth of Religion be disputed and baffled out of doors.
c-acp xx av-j n1, cc-acp n1 av, cc n1 pp-f n1 vbb vvn cc vvn av pp-f n2.
(10) subpart (DIV2)
640
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5572
For your parts, I cannot exhort you better than to mind the inwards of Religion, self-denyal, faith, love of God,
For your parts, I cannot exhort you better than to mind the inward of Religion, self-denial, faith, love of God,
p-acp po22 n2, pns11 vmbx vvi pn22 av-jc cs pc-acp vvi dt n2-j pp-f n1, n1, n1, n1 pp-f np1,
(10) subpart (DIV2)
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Image 168
5573
and to be built up in them; hold the vitals, hold the head;
and to be built up in them; hold the vitals, hold the head;
cc pc-acp vbi vvn a-acp p-acp pno32; vvb dt n2-j, vvb dt n1;
(10) subpart (DIV2)
640
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5574
and though all the world reel into pieces, you have that will save your own souls.
and though all the world reel into Pieces, you have that will save your own Souls.
cc cs d dt n1 vvi p-acp n2, pn22 vhb d vmb vvi po22 d n2.
(10) subpart (DIV2)
640
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5575
Comfort to him that is a Jew inwardly; his are the Promises, they are made to the Christian inwardly;
Comfort to him that is a Jew inwardly; his Are the Promises, they Are made to the Christian inwardly;
n1 p-acp pno31 cst vbz dt np1 av-j; po31 vbr dt vvz, pns32 vbr vvn p-acp dt njp av-j;
(10) subpart (DIV2)
641
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5576
many may excel you in parts, and yet have no inward man in them; they are nothing;
many may excel you in parts, and yet have no inward man in them; they Are nothing;
d vmb vvi pn22 p-acp n2, cc av vhb dx j n1 p-acp pno32; pns32 vbr pix;
(10) subpart (DIV2)
641
Image 168
5577
he is the Jew that is one inwardly;
he is the Jew that is one inwardly;
pns31 vbz dt np1 cst vbz pi av-j;
(10) subpart (DIV2)
641
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5578
when all is done, thou art the Christian in whom Christ dwells by faith, governs by love,
when all is done, thou art the Christian in whom christ dwells by faith, governs by love,
c-crq d vbz vdn, pns21 vb2r dt njp p-acp ro-crq np1 vvz p-acp n1, vvz p-acp n1,
(10) subpart (DIV2)
641
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5579
and builds by comforts and hopes that will never fade;
and builds by comforts and hope's that will never fade;
cc vvz p-acp n2 cc n2 cst vmb av-x vvi;
(10) subpart (DIV2)
641
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5580
as David sweetly, Psal. 51. 6. Th•u desirest truth in the inward parts, and in the hidden part thou hast made me to know wisdom:
as David sweetly, Psalm 51. 6. Th•u Desirest truth in the inward parts, and in the hidden part thou hast made me to know Wisdom:
c-acp np1 av-j, np1 crd crd np1 vv2 n1 p-acp dt j n2, cc p-acp dt j-vvn n1 pns21 vh2 vvn pno11 pc-acp vvi n1:
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You that have this inward man, adorn that, 1 Pct. 3. 3•4. Let it not be the adorning and plaiting of the hair;
You that have this inward man, adorn that, 1 Pct. 3. 3•4. Let it not be the adorning and plaiting of the hair;
pn22 cst vhb d j n1, vvb d, crd np1 crd n1. vvb pn31 xx vbi dt vvg cc vvg pp-f dt n1;
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but let it be the hidden man of the heart, in that which is not corruptible, in a meek and quiet spirit that's of price with God; this is the Gentlewomans Looking-glass.but let it be the hidden man of the heart, in that which is not corruptible, in a meek and quiet Spirit that's of price with God; this is the Gentlewoman's Looking-glass.
cc-acp vvb pn31 vbi dt j-vvn n1 pp-f dt n1, p-acp d r-crq vbz xx j, p-acp dt j cc j-jn n1 cst|vbz pp-f n1 p-acp np1; d vbz dt ng1 n1.
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Again, When men judge you, this will comfort you, in 1 Gor. 4. 5. The Lord will bring to light the hidden things of darkness,
Again, When men judge you, this will Comfort you, in 1 Gor. 4. 5. The Lord will bring to Light the hidden things of darkness,
av, c-crq n2 vvb pn22, d vmb vvi pn22, p-acp crd np1 crd crd dt n1 vmb vvi pc-acp vvi dt j-vvn n2 pp-f n1,
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and then every man shall have praise of God. and then every man shall have praise of God.
cc av d n1 vmb vhi n1 pp-f np1.
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When afflictions break the outward man, 2 Cor. 4. 16. the inward man shall be renewed.
When afflictions break the outward man, 2 Cor. 4. 16. the inward man shall be renewed.
c-crq n2 vvb dt j n1, crd np1 crd crd dt j n1 vmb vbi vvn.
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When endeavours fail, and performances of duty prove uncomfortable, yet this will comfort, Rom. 7. 22. I delight in the Law of God according to the inner man.
When endeavours fail, and performances of duty prove uncomfortable, yet this will Comfort, Rom. 7. 22. I delight in the Law of God according to the inner man.
c-crq n2 vvb, cc n2 pp-f n1 vvb j, av d vmb vvi, np1 crd crd pns11 vvb p-acp dt n1 pp-f np1 vvg p-acp dt j n1.
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He that hath an inward man hath work, hath comfort;
He that hath an inward man hath work, hath Comfort;
pns31 cst vhz dt j n1 vhz n1, vhz n1;
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work to take him up if he follow it, that he shall not attend to wild fancies and conceits;
work to take him up if he follow it, that he shall not attend to wild fancies and conceits;
vvb pc-acp vvi pno31 a-acp cs pns31 vvb pn31, cst pns31 vmb xx vvi p-acp j n2 cc n2;
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and comfort to refresh him in all times and conditions; and the least is not, that His praise is of God. FINIS.
and Comfort to refresh him in all times and conditions; and the least is not, that His praise is of God. FINIS.
cc vvb pc-acp vvi pno31 p-acp d n2 cc n2; cc dt ds vbz xx, cst po31 n1 vbz pp-f np1. fw-la.
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