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THE FIRST SERMON. II. COR. CHAP. V.
THE FIRST SERMON. II COR. CHAP. V.
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For we know, that if our earthly house of this tabernacle bee destroyed, wee haue a building giuen of GOD, that is, For we know, that if our earthly house of this tabernacle be destroyed, we have a building given of GOD, that is,
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an house not made with handes, but eternall in the Heauens: For therefore wee sigh, desiring to bee clothed with our house, which is from Heauen. an house not made with hands, but Eternal in the Heavens: For Therefore we sighs, desiring to be clothed with our house, which is from Heaven.
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Because that if we bee clothed, wee shall not be found naked: Because that if we be clothed, we shall not be found naked:
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For indeede, we that are in this tabernacle, sigh, and are burthened because we would not be vnclothed, For indeed, we that Are in this tabernacle, sighs, and Are burdened Because we would not be unclothed,
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but woulde bee clothed vpon, that mortalitie might be swallowed vp of life. but would be clothed upon, that mortality might be swallowed up of life.
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IN the Chapter immediatlie going before, the Apostle Paul hath bene speaking of the afflictions that hee suffered in his owne person ▪ and hath declared, that there was two things that helde him vp in those afflictions, the one thing present, the other thing to come.
IN the Chapter immediately going before, the Apostle Paul hath be speaking of the afflictions that he suffered in his own person ▪ and hath declared, that there was two things that held him up in those afflictions, the one thing present, the other thing to come.
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The thing present, the power of God, the life of Iesus, this held him vp in such sort (saith hee) that when he was dying vnder affliction in the bodie,
The thing present, the power of God, the life of Iesus, this held him up in such sort (Says he) that when he was dying under affliction in the body,
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yet the life of Iesus was manifest in him, & he was liuing in soule:
yet the life of Iesus was manifest in him, & he was living in soul:
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and the more his bodie was decaying & wearing away, the more the inner-man, that spirituall life that floweth from Christ, grew and was renewed.
and the more his body was decaying & wearing away, the more the Innerman, that spiritual life that flows from christ, grew and was renewed.
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Woe to that man that dieth altogether!
Woe to that man that Dieth altogether!
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thou must die, and this bodie and life must bee separated, the ▪ bodie must goe to dust,
thou must die, and this body and life must be separated, the ▪ body must go to dust,
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but looke that soule and bodie goe not together:
but look that soul and body go not together:
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looke that as thou findest the bodie and life naturall to decay, so thou finde that spirituall life that floweth from the Lord of life, to grow,
look that as thou Findest the body and life natural to decay, so thou find that spiritual life that flows from the Lord of life, to grow,
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or else of necessitie thou must haue a woefull departure. This is the thing present that helde him vp.
or Else of necessity thou must have a woeful departure. This is the thing present that held him up.
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Another thing, and greater, which was not present, but to come, helde him vp vnder a•l the afflictions that were laide vpon him, which hee vttereth in th•se words, The momentanean lightnesse of affliction worketh vnto vs an euerlasting weight of glorie that passeth in excellencie.
another thing, and greater, which was not present, but to come, held him up under a•l the afflictions that were laid upon him, which he uttereth in th•se words, The momentanean lightness of affliction works unto us an everlasting weight of glory that passes in excellency.
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These are the wordes of the Apostle, wherein hee woulde learne vs, that after all these afflictions are done and ended, there abydeth a glorie after this life, that passeth in infinite degrees aboue all the afflictions that euer came to man in this life.
These Are the words of the Apostle, wherein he would Learn us, that After all these afflictions Are done and ended, there Abideth a glory After this life, that passes in infinite Degrees above all the afflictions that ever Come to man in this life.
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Will yee looke to the nature of the afflictions, First, they are light, that is one propertie:
Will ye look to the nature of the afflictions, First, they Are Light, that is one property:
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then they last but for a moment, that is another property:
then they last but for a moment, that is Another property:
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the weight of them is light ▪ the time of their during is but a moment:
the weight of them is Light ▪ the time of their during is but a moment:
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but the glorie (marke euerie word of the Apostle) the glorie (saith he) passeth in excellencie. It is not onlie excellent,but the glory (mark every word of the Apostle) the glory (Says he) passes in excellency. It is not only excellent,
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but i• excelleth in excellencie, excellent aboue excellencie, an heape aboue an help, mounting vp to an infinite heape.
but i• excels in excellency, excellent above excellency, an heap above an help, mounting up to an infinite heap.
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Then looke to the weight thereof, it is not light ▪ but it is heauie:
Then look to the weight thereof, it is not Light ▪ but it is heavy:
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the afflictions were as light as a fether, or as the winde, in comparison of this glorie,
the afflictions were as Light as a feather, or as the wind, in comparison of this glory,
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but the glorie is heauie and weightie, a weight of glorie that passeth in excellencie, this is the first propertie.
but the glory is heavy and weighty, a weight of glory that passes in excellency, this is the First property.
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Then looke to the time, the afflictions were but for a moment.
Then look to the time, the afflictions were but for a moment.
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And if thou shouldest liue a thousand yeeres, and bee afflicted as manie yeeres (for all thy dayes,
And if thou Shouldst live a thousand Years, and be afflicted as many Years (for all thy days,
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and thy best dayes, if thou shouldest liue neuer so well, •re but dayes of affliction) all the thousand yeeres are but a moment in respect of that eternitie that followeth.
and thy best days, if thou Shouldst live never so well, •re but days of affliction) all the thousand Years Are but a moment in respect of that eternity that follows.
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Then let your eye be euer vpon eternitie of joy, or eternity of pain, eternity either of torment or of rest.
Then let your eye be ever upon eternity of joy, or eternity of pain, eternity either of torment or of rest.
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Affliction is but for a moment, this glorie that passeth in excellencie is eternall in time.
Affliction is but for a moment, this glory that passes in excellency is Eternal in time.
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Loe, how great things are spoken in few words! A glorie passing in weight & eternitie.
Loe, how great things Are spoken in few words! A glory passing in weight & eternity.
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And when he hath tould you all that he can, he hath not attained to the thousand part of the greatnesse of that glorie:
And when he hath told you all that he can, he hath not attained to the thousand part of the greatness of that glory:
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neuer man thought of it as it is, nor it could neuer enter into the heart of man that excellent glorie that is prepared for them that loue God, 1. Cor. 2. 9. When he hath set down these two points in ye end of the chap. preceeding, he goeth forward, a•d hee sheweth what he is doing in the meane time whilst he getteth this excellent glory.
never man Thought of it as it is, nor it could never enter into the heart of man that excellent glory that is prepared for them that love God, 1. Cor. 2. 9. When he hath Set down these two points in you end of the chap. preceding, he Goes forward, a•d he shows what he is doing in the mean time while he gets this excellent glory.
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Learne to doe as he is doing, hee saith, Mine eyes are not vpon the worlde, my looke is not set vpon these visible things, which mē haue so great pleasure into;
Learn to do as he is doing, he Says, Mine eyes Are not upon the world, my look is not Set upon these visible things, which men have so great pleasure into;
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but mine eyes are lifted vp, & I am looking to thinges inuisible, that the mortall eye of man cannot see,
but mine eyes Are lifted up, & I am looking to things invisible, that the Mortal eye of man cannot see,
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because al these things visible are but temporall, & wil decay.
Because all these things visible Are but temporal, & will decay.
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If it were a kingdom, and thou begin to rest or repose vpō it ▪ it will decay,
If it were a Kingdom, and thou begin to rest or repose upon it ▪ it will decay,
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and thou shalt fall downe together with it, and perish euerlastinglie:
and thou shalt fallen down together with it, and perish everlastingly:
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But the things inuisible are eternal, and he who leaneth & reposeth thereon, shall get eternitie.
But the things invisible Are Eternal, and he who leaneth & reposes thereon, shall get eternity.
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Looke to the condition of those thinges whereupon thou reposest in this world:
Look to the condition of those things whereupon thou reposest in this world:
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for if they bee thinges heauenlie, spirituall and eternall, thou shalt be heauenlie, spirituall and eternall:
for if they be things heavenly, spiritual and Eternal, thou shalt be heavenly, spiritual and Eternal:
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And as euer thou wouldest wish to see that glorie, looke that thine eye be set thereon in this earth, looke that thine eye bee mounted vp aboue all these earthlie things,
And as ever thou Wouldst wish to see that glory, look that thine eye be Set thereon in this earth, look that thine eye be mounted up above all these earthly things,
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& that thou keepe the heauenly things in thy sight:
& that thou keep the heavenly things in thy sighed:
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forget them not, for if thou die and they bee out of thy sight, thou shalt neuer see them:
forget them not, for if thou die and they be out of thy sighed, thou shalt never see them:
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Take ple•sure to looke to that excellent glorie, and thou shalt obtaine it, otherwise not. Now I come to the text:
Take ple•sure to look to that excellent glory, and thou shalt obtain it, otherwise not. Now I come to the text:
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I shall let you see the disposition of the Apostle, and what he esteemeth of this life present, whereof we account so much,
I shall let you see the disposition of the Apostle, and what he esteems of this life present, whereof we account so much,
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and whereupon our hearts & mindes are so set to keepe it: All our terrour is for the parting of the soule from the body:
and whereupon our hearts & minds Are so Set to keep it: All our terror is for the parting of the soul from the body:
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looke to Paul what he doth, and behold his disposition, either in life or death:
look to Paul what he does, and behold his disposition, either in life or death:
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Brethren, wee haue the more neede to take heede to these things, because wee shall all be put to the proofe, happie is hee that can bee prepared!
Brothers, we have the more need to take heed to these things, Because we shall all be put to the proof, happy is he that can be prepared!
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The Apostle hauing spoken this, that his eye was set on that heauenlie glorie; it might haue beene saide, thou settest thine eye vpon a life aboue:
The Apostle having spoken this, that his eye was Set on that heavenly glory; it might have been said, thou settest thine eye upon a life above:
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but take heed Paul, thou shalt die in the meane time, is not life and death two contraries? thou must die,
but take heed Paul, thou shalt die in the mean time, is not life and death two contraries? thou must die,
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and that bodie of thine must bee dissolued:
and that body of thine must be dissolved:
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lookest thou euer to rise agine? thinkest thou anie other thing but to be disappointed of life? lookest thou that that bodie of thine, beeing dissolued in dust, shall rise againe to glorie? This is a sore temptation,
Lookest thou ever to rise agine? Thinkest thou any other thing but to be disappointed of life? Lookest thou that that body of thine, being dissolved in dust, shall rise again to glory? This is a soar temptation,
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and sundrie thinketh after this maner.
and sundry Thinketh After this manner.
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The Apostle answereth, We know that if our earthlie house of this tabernacle be dissolued, we haue a building giuen of God,
The Apostle Answers, We know that if our earthly house of this tabernacle be dissolved, we have a building given of God,
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an house not made with handes, but eternall in the heauens. Learne a lesson here:an house not made with hands, but Eternal in the heavens. Learn a Lesson Here:
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Ye see while a man is looking to heauen, he will not be without temptation, no not Paul himselfe,
You see while a man is looking to heaven, he will not be without temptation, no not Paul himself,
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nor none other man nor woman, that haue their conuersation in heauen:
nor none other man nor woman, that have their Conversation in heaven:
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And the special temptation of him who wold faine haue life, is death, and the dreadfull sight of death,
And the special temptation of him who would feign have life, is death, and the dreadful sighed of death,
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and death is euer in his eye:
and death is ever in his eye:
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Hee was neuer borne but death will tempt him, death wil be terrible to flesh and blood,
He was never born but death will tempt him, death will be terrible to Flesh and blood,
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and when hee is looking vp to that light and glorie in heauen, it will come in betwixt his eye and the sight of heauen,
and when he is looking up to that Light and glory in heaven, it will come in betwixt his eye and the sighed of heaven,
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as it were a terrible blacke cloude, and sometime will sunder him and that sight of Heauen.
as it were a terrible black cloud, and sometime will sunder him and that sighed of Heaven.
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As when a man is looking vp to the Sunne, a cloude will come, euen suddenlie,
As when a man is looking up to the Sun, a cloud will come, even suddenly,
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and take the sight of the Sunne from him:
and take the sighed of the Sun from him:
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Euen so, when a man is looking vp to the Sunne of righteousnes, CHRIST IESVS, that cloude of death will come in ▪ and catch the sight of CHRIST from him.
Even so, when a man is looking up to the Sun of righteousness, CHRIST JESUS, that cloud of death will come in ▪ and catch the sighed of CHRIST from him.
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This is our estate here, & there is none acquainted with Heauenlie things, but hee will find this in experience, as PAVL did.
This is our estate Here, & there is none acquainted with Heavenly things, but he will find this in experience, as PAUL did.
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But what is the remedie? In the first word of the Text that we haue read he s•ieth, Wee knowe, and wee are assured,
But what is the remedy? In the First word of the Text that we have read he s•ieth, we know, and we Are assured,
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for the worde importeth a full assurance, and faith, and a full perswasion.
for the word imports a full assurance, and faith, and a full persuasion.
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Then the remedie against this temptation of death is onelie Faith, a full perswasion, and light in the minde of the knowledge of the glorie of GOD in the face of CHRIST, with a gryping and apprehension thereof: this is the onelie remedie.
Then the remedy against this temptation of death is only Faith, a full persuasion, and Light in the mind of the knowledge of the glory of GOD in the face of CHRIST, with a groping and apprehension thereof: this is the only remedy.
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The man that lyeth in ignorance, and hath not this knowledge, hee is oppressed by death.
The man that lies in ignorance, and hath not this knowledge, he is oppressed by death.
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So euer seeke, and seeke earnestlie for light, CHRIST is light: and let your pleasure bee in light, for death is darkenesse, and smoothe••th the soule,
So ever seek, and seek earnestly for Light, CHRIST is Light: and let your pleasure be in Light, for death is darkness, and smoothe••th the soul,
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except it bee lightned with this light that comme•h from the face of IESVS.
except it be lightened with this Light that comme•h from the face of JESUS.
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But to bee more speciall, what light and knowledge must this bee? what assurance must this be? Thou must knowe and bee assured, not that thou wilt bee free from death:
But to be more special, what Light and knowledge must this be? what assurance must this be? Thou must know and be assured, not that thou wilt be free from death:
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naye, beguile not thy selfe, die thou must, and therefore resolue thy selfe to die:
nay, beguile not thy self, die thou must, and Therefore resolve thy self to die:
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so it must not be such an assurance as to be perswaded that thou shalt not die, opponing thy self to death, saying, I wil not die, & I shal not die.
so it must not be such an assurance as to be persuaded that thou shalt not die, opponing thy self to death, saying, I will not die, & I shall not die.
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Then what assurance & knowledge must this be? Euer this, that after I am dead I shall rise againe to life.
Then what assurance & knowledge must this be? Ever this, that After I am dead I shall rise again to life.
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It is true, O death, thou shalt cease vpon my bodie, and thou shalt not leaue it till it bee dissolued into dust,
It is true, Oh death, thou shalt cease upon my body, and thou shalt not leave it till it be dissolved into dust,
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but when thou hast gotten this body dissolued, I shall recouer a new glorious bodie. There is the meeting of this temptation, assure thy selfe of life after death.
but when thou hast got this body dissolved, I shall recover a new glorious body. There is the meeting of this temptation, assure thy self of life After death.
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Seeke this assurance, and labour to pierce, with the eye of Faith thorow the clouds of temptation, to see that life in Christ, which is hid vp aboue those cloudes.
Seek this assurance, and labour to pierce, with the eye of Faith thorough the Clouds of temptation, to see that life in christ, which is hid up above those Clouds.
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Seeke that eye of Faith, to pierce in through those cloudes, to shew thee that life and the Sunne of righteousnes, Christ Iesus.
Seek that eye of Faith, to pierce in through those Clouds, to show thee that life and the Sun of righteousness, christ Iesus.
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Nowe, the wordes would be weighed particularly:
Now, the words would be weighed particularly:
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and first, marke a description of this death, and of the temptations that woulde separate thee from that life eternall.
and First, mark a description of this death, and of the temptations that would separate thee from that life Eternal.
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The words are these, If our earthly house of this tabernacle be dissolued.
The words Are these, If our earthly house of this tabernacle be dissolved.
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Then what is death? a dissolution and loosing of a thing that was joyned together, a dissoluing and scattering of the partes of it:
Then what is death? a dissolution and losing of a thing that was joined together, a dissolving and scattering of the parts of it:
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it is not an vtter destruction of it, the thing that it dissolueth, it destroyeth not vtterlie:
it is not an utter destruction of it, the thing that it dissolveth, it Destroyeth not utterly:
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It lyeth not in the handes of death to destroye the thing it dissolueth, it may well loose it and cast it asunder, but it cannot destroye it.
It lies not in the hands of death to destroy the thing it dissolveth, it may well lose it and cast it asunder, but it cannot destroy it.
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Then death is a dissolution, and not a destruction:
Then death is a dissolution, and not a destruction:
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a dissoluing, whereof? not of the soule, it lieth not in the power of death to loose thy soule or sunder the parts thereof, thou hast that aduantage:
a dissolving, whereof? not of the soul, it lies not in the power of death to lose thy soul or sunder the parts thereof, thou hast that advantage:
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Death will dissolue and loose thine house the lodging that thou dwellest in, that is, this bodie which clotheth thy soule:
Death will dissolve and lose thine house the lodging that thou dwellest in, that is, this body which clotheth thy soul:
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Thou art termed by thy soule, and the soule properlie maketh a man to be a man, it is ye chiefe part of man,
Thou art termed by thy soul, and the soul properly makes a man to be a man, it is the chief part of man,
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and the bodie is called the lodging of the soule, and the soule dwelleth in it as in an house:
and the body is called the lodging of the soul, and the soul dwells in it as in an house:
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So death is the dissolution of the bodie, of the house ▪ which it looseth into powder:
So death is the dissolution of the body, of the house ▪ which it loses into powder:
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yea, it wil loose all the members and parts of the house.
yea, it will lose all the members and parts of the house.
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O! but marke, when it commeth to powder and asshes, it lieth not in the handes of death to destroy the powder and ashes of the bodie,
OH! but mark, when it comes to powder and Ashes, it lies not in the hands of death to destroy the powder and Ashes of the body,
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but that powder and ashes in despite of death will be gathered and set together in a more glorious forme of bodie than euer it was before.
but that powder and Ashes in despite of death will be gathered and Set together in a more glorious Form of body than ever it was before.
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Yet looke howe the Apostle describeth this house: First from the matter, secondlie from the forme thereof:
Yet look how the Apostle Describeth this house: First from the matter, Secondly from the Form thereof:
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As for the matter, he calleth it our earthlie house. This bodie is but claye,
As for the matter, he calls it our earthly house. This body is but clay,
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euen a lumpe of that claye and earth whereupon thou goest, esteeme of it as thou wilt:
even a lump of that clay and earth whereupon thou goest, esteem of it as thou wilt:
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yee see the matter of this bodie is vile and contemptible:
ye see the matter of this body is vile and contemptible:
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as for the forme thereof, it is an house, not an house that hath a foundation,
as for the Form thereof, it is an house, not an house that hath a Foundation,
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or builded on a ground-stone, but a tabernacle and flitting tent:
or built on a groundstone, but a tabernacle and flitting tent:
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it is set down here to day, tomorrow taken vp, and set downe in another place:
it is Set down Here to day, tomorrow taken up, and Set down in Another place:
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thy body is a pauilion, that men transport hither and thither as they please.
thy body is a pavilion, that men transport hither and thither as they please.
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Then thou seest that thy bodie is a thing litle worth, whether thou looke to the matter whereof it is made (of the earth) or to the form thereof, an vnstable tent or pauilion.
Then thou See that thy body is a thing little worth, whither thou look to the matter whereof it is made (of the earth) or to the from thereof, an unstable tent or pavilion.
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Now marke this well, brethren, who speaketh this? it is Paul: how speaketh he it? by faith:
Now mark this well, brothers, who speaks this? it is Paul: how speaks he it? by faith:
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speaketh the bodie this? no:
speaks the body this? no:
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what then? the soule that dwelleth in the bodie, as in a lodging speaketh it.
what then? the soul that dwells in the body, as in a lodging speaks it.
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The soule is speaking of the bodie, the faithfull soule of Paul is speaking of his fraile bodie.
The soul is speaking of the body, the faithful soul of Paul is speaking of his frail body.
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Then learne how little faith counteth of death:
Then Learn how little faith counteth of death:
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Learne also how little the faithfull soule counteth of the body, yea ▪ euen then when it is dwelling in the bodie, it will lightlie the lodging thereof:
Learn also how little the faithful soul counteth of the body, yea ▪ even then when it is Dwelling in the body, it will lightly the lodging thereof:
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it will call it a lumpe of claye, a tabernacle, a tent, a fraile house:
it will call it a lump of clay, a tabernacle, a tent, a frail house:
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it will count no more thereof, than a glorious king will count of a cottage, he hauing manie faire palaces.
it will count no more thereof, than a glorious King will count of a cottage, he having many fair palaces.
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We'l, brethren, it is faith that doth this, it is not the soule alone that can count so lightlie of death, or of the fraile body:
We'll, brothers, it is faith that does this, it is not the soul alone that can count so lightly of death, or of the frail body:
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if thou hast onely the soule in the bodie, and want this faith, the soule will thinke the bodie sweet to dwell in:
if thou hast only the soul in the body, and want this faith, the soul will think the body sweet to dwell in:
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It is faith, and the faithfull soule that doeth the turne:
It is faith, and the faithful soul that doth the turn:
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and there is not a better argument than this, to see if thy soule bee faithfull or not.
and there is not a better argument than this, to see if thy soul be faithful or not.
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Looke what estimation thou hast of thy bodie and carcasse, what account thou makest thereof, I saye to thee,
Look what estimation thou hast of thy body and carcase, what account thou Makest thereof, I say to thee,
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if thou hast thy chiefe pleasure in esteeming of thy body, decking and feeding it, following thine appetite, wallowing in the lust thereof,
if thou hast thy chief pleasure in esteeming of thy body, decking and feeding it, following thine appetite, wallowing in the lust thereof,
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if thou liuest in such estimation of thy body, I say, thou hast a faithlesse soule remaining within thy bodie.
if thou Livest in such estimation of thy body, I say, thou hast a faithless soul remaining within thy body.
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Woe to that faithlesse man, that hath none other pleasure, not can gripe nor seek to none other thing but to the pleasing of that fleshly body, without regarde of the precious soule: alas!
Woe to that faithless man, that hath none other pleasure, not can gripe nor seek to none other thing but to the pleasing of that fleshly body, without regard of the precious soul: alas!
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in pleasuring thy bodie, thou losest thy soule, thou makest thy bodie thy Heauen, and thou testifiest plainly that thou wantest that light and sense of that Heauenly bodie, which shall be after this life.
in pleasuring thy body, thou losest thy soul, thou Makest thy body thy Heaven, and thou testifiest plainly that thou Wantest that Light and sense of that Heavenly body, which shall be After this life.
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Thus farre for the description of the death of the body, which is the house of the soule, learning vs to esteeme of the soule and body,
Thus Far for the description of the death of the body, which is the house of the soul, learning us to esteem of the soul and body,
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as they are indeed, and that not with a fleshly sense, but with the Spirituall eyes of Faith.
as they Are indeed, and that not with a fleshly sense, but with the Spiritual eyes of Faith.
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Nowe wee come to the life that is contrarie to death. There is two partes of man, his soule and bodie:
Now we come to the life that is contrary to death. There is two parts of man, his soul and body:
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this glorie, of the which wee speake, is not the glorie of the soule onely, but the glorie of the bodie likewise, a glorie belonging both to soule and bodie.
this glory, of the which we speak, is not the glory of the soul only, but the glory of the body likewise, a glory belonging both to soul and body.
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Wee (saieth hee) shall get a building, not a sillie house, as this earthly body was, but a faire building.we (Saith he) shall get a building, not a silly house, as this earthly body was, but a fair building.
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Hee calleth the body, which wee haue presently, an house: but the body which we shall get, hee termeth it a building:
He calls the body, which we have presently, an house: but the body which we shall get, he termeth it a building:
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Thou gottest this bodie from nature, that other is aboue nature:
Thou gottest this body from nature, that other is above nature:
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nature cannot giue thee that other bodie, GOD shall giue thee it aboue nature, and against nature.
nature cannot give thee that other body, GOD shall give thee it above nature, and against nature.
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What building is this? It is an house, not builded with the hands of men, it is builded with GODS owne hand:
What building is this? It is an house, not built with the hands of men, it is built with GOD'S own hand:
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the LORD immediatelie with his owne hand builded vp this building.
the LORD immediately with his own hand built up this building.
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The former house of this body was vnstable, and had no abiding, for this body passeth away:
The former house of this body was unstable, and had no abiding, for this body passes away:
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but this second building is an house that shall neuer fall nor slit, but shall be eternall:
but this second building is an house that shall never fallen nor slit, but shall be Eternal:
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When thou shalt get this building, thou shalt not need to be afraid for the dissolution thereof, it shall neuer be dissolued.
When thou shalt get this building, thou shalt not need to be afraid for the dissolution thereof, it shall never be dissolved.
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Where shall this building be builded? men regard much situation in building:
Where shall this building be built? men regard much situation in building:
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this house in the which we dwel here, it is builded in the earth, and it is a tabernacle pitched somtimes in this place,
this house in the which we dwell Here, it is built in the earth, and it is a tabernacle pitched sometimes in this place,
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& somtimes in that place, but the situatiō of this building shall bee in the Heauen:
& sometimes in that place, but the situation of this building shall be in the Heaven:
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for I assure thee, when a man is once glorified, & entereth into that glorie, hee shall no more returne to the earth.
for I assure thee, when a man is once glorified, & entereth into that glory, he shall no more return to the earth.
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The earth cannot beare a glorified person.
The earth cannot bear a glorified person.
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Christ beeing glorified, coulde not abide in the earth, but He went to that glorious mansion in the Heauens.
christ being glorified, could not abide in the earth, but He went to that glorious mansion in the Heavens.
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Thou shalt no sooner bee glorified, but thou shalt mount vp to Heauen as CHRIST did.
Thou shalt no sooner be glorified, but thou shalt mount up to Heaven as CHRIST did.
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Well then, there is the glorie, and there is no worde heere, but it aggregeth that passing glorie.
Well then, there is the glory, and there is no word Here, but it aggregeth that passing glory.
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Euerie worde l•tteth vs see the greatnesse of that glorie, and yet it is not all tolde.
Every word l•tteth us see the greatness of that glory, and yet it is not all told.
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Nay, Paul cannot tell thee all the glorie that shall bee in the glorified bodie, he hath giuen but a little inckling of it.
Nay, Paul cannot tell thee all the glory that shall be in the glorified body, he hath given but a little inkling of it.
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It is but a building whereof hee telleth thee:
It is but a building whereof he Telleth thee:
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Yet marke, Who is this that speaketh this? It is Paul. How speaketh he it? by faith.
Yet mark, Who is this that speaks this? It is Paul. How speaks he it? by faith.
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Is it his mouth that speaketh it? no:
Is it his Mouth that speaks it? no:
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it is the soule that lodgeth in the bodie, that falleth out in the extolling of that building that it shall dwell in.
it is the soul that lodgeth in the body, that falls out in the extolling of that building that it shall dwell in.
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As a sillie man, in a cottage, appointed to glorye shoulde saye, I am nowe sitting in a sillie house,
As a silly man, in a cottage, appointed to glory should say, I am now sitting in a silly house,
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but I shall once sit in a glorious Palace.
but I shall once fit in a glorious Palace.
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So marke, Faith will cause the soule mount vp aboue the bodie, and whilst the soule is in the bodie, Faith and Hope will lift it vp,
So mark, Faith will cause the soul mount up above the body, and while the soul is in the body, Faith and Hope will lift it up,
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and put it (in a maner) into Heauen.
and put it (in a manner) into Heaven.
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Therefore this same Paul saith in the third Chapt. to the Phillip. & the 30 vers.
Therefore this same Paul Says in the third Chapter to the Philip. & the 30 vers.
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By Faith and Hope hee had his conuersation in Heauen, while hee was yet dwelling on the earth.
By Faith and Hope he had his Conversation in Heaven, while he was yet Dwelling on the earth.
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Get therefore Faith and Hope, that entereth thee into the possessiō of that glorie, and before the soule bee seuered from the bodie, they will (in a maner) put thee in possession thereof.
Get Therefore Faith and Hope, that entereth thee into the possession of that glory, and before the soul be severed from the body, they will (in a manner) put thee in possession thereof.
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It is the too-looke to heauen that maketh the soule of Paul to rejoyce in this glorie.
It is the too-looke to heaven that makes the soul of Paul to rejoice in this glory.
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The cottager that hath not a too-looke to a better house, is a foole to despise his cottage,
The cottager that hath not a too-looke to a better house, is a fool to despise his cottage,
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but hee that hath a too-looke to a better, who can blame him to despise this cottage? I will tell thee my counsell,
but he that hath a too-looke to a better, who can blame him to despise this cottage? I will tell thee my counsel,
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before thou dislodge out of this bodie, for as fraile as it is, be assured of a better, goe not out of the house doore,
before thou dislodge out of this body, for as frail as it is, be assured of a better, go not out of the house door,
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except thou knowe that thou shalt enter into a glorious house.
except thou know that thou shalt enter into a glorious house.
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I assure thee if thou bee not prouided for a better house, and haue not Faith and Hope of a better than that which thou lodgest in, thou shalt enter in a worse, thou shalt get that bodie againe which was euill before,
I assure thee if thou be not provided for a better house, and have not Faith and Hope of a better than that which thou lodgest in, thou shalt enter in a Worse, thou shalt get that body again which was evil before,
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but then it shall bee a thousande times worse:
but then it shall be a thousande times Worse:
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for the soule shall bee shot into that bodie againe, and then thou shalt be shot both soule and bodie into that foule dungeon of Hell.
for the soul shall be shot into that body again, and then thou shalt be shot both soul and body into that foul dungeon of Hell.
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So, brethren, looke for a glorious building, & thou that esteemest not of this bodie, bee carefull for a better.
So, brothers, look for a glorious building, & thou that esteemest not of this body, be careful for a better.
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A vaine prodigall man will cast his soule out of this bodie, and in the meane time will not bee prouided for a better lodging thereto.
A vain prodigal man will cast his soul out of this body, and in the mean time will not be provided for a better lodging thereto.
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Hee is not esteemed a man in these dayes, that wil not hazard and cast out his life for an euill cause and quarell.
He is not esteemed a man in these days, that will not hazard and cast out his life for an evil cause and quarrel.
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Trustest thou that that soule of thine shall get any better lodging hereafter, and thou not prouided thereof by Faith and Hope here? nay, nay.
Trustest thou that that soul of thine shall get any better lodging hereafter, and thou not provided thereof by Faith and Hope Here? nay, nay.
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O blessed is that man that dieth in a good cause!
O blessed is that man that Dieth in a good cause!
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And what better cause can be than Christes cause, who is the God of life? Assure thee, thou that wilt die for Christs cause, thou shalt get a building in Heauen:
And what better cause can be than Christ's cause, who is the God of life? Assure thee, thou that wilt die for Christ cause, thou shalt get a building in Heaven:
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thou that takest no care of this life for Christs cause, death shall be aduantage to thee.
thou that Takest no care of this life for Christ cause, death shall be advantage to thee.
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The Lord graunt vs a too-looking to that Heauenlie building, & an assurance of that Heauenlie life.
The Lord grant us a too-looking to that Heavenly building, & an assurance of that Heavenly life.
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Thus much for the assurance that Paule hath, that hee shall dwell in Heauen.
Thus much for the assurance that Paul hath, that he shall dwell in Heaven.
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Nowe in the verse following, learne howe hee groundeth this assurance, and what warrande hee hath for him:
Now in the verse following, Learn how he groundeth this assurance, and what warrant he hath for him:
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Faith is not a word, as to say, (I belieue) and Hope is not a word,
Faith is not a word, as to say, (I believe) and Hope is not a word,
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as to say, (I hope) Nay, but thou must haue a warrand of thy saluation in this life or else I assure thee, in the Name of GOD, thou shalt neuer get Heauen:
as to say, (I hope) Nay, but thou must have a warrant of thy salvation in this life or Else I assure thee, in the Name of GOD, thou shalt never get Heaven:
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It is a straite way to come to Heauen, and it is wondrous hard to get the assurance of it:
It is a strait Way to come to Heaven, and it is wondrous hard to get the assurance of it:
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It is no small matter to get an assurance of life euerlasting after death.
It is no small matter to get an assurance of life everlasting After death.
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Then looke what warrandes this man PAVLE had, that thou mayest preasse to haue the like.
Then look what warrants this man PAUL had, that thou Mayest press to have the like.
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The first grounde of his assurance is in this seconde verse, For this cause (saieth hee) wee sigh, desiring to bee clothed, to put on, as it were, a garment:
The First ground of his assurance is in this seconde verse, For this cause (Saith he) we sighs, desiring to be clothed, to put on, as it were, a garment:
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Wherewith? With our house which is from Heaven. These are his wordes.
Wherewith? With our house which is from Heaven. These Are his words.
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Then his first warrande and ground of his assurance is a desire of that same glory.
Then his First warrant and ground of his assurance is a desire of that same glory.
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What sort of desire? An earrest desire, with sighing and sobbing: not a colde desire, but day and night crying and sobbing for life.
What sort of desire? an earrest desire, with sighing and sobbing: not a cold desire, but day and night crying and sobbing for life.
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Thinkest thou so easily to get Heauen, that canst neuer say earnestly in thine heart, GOD giue mee that Heauenly life: no, thou wilt bee disappointed:
Thinkest thou so Easily to get Heaven, that Canst never say earnestly in thine heart, GOD give me that Heavenly life: no, thou wilt be disappointed:
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It is the violent that entreth into Heauen, Matth. 11. 12. as yee will see a man violentlie thrust in at a doore.
It is the violent that entereth into Heaven, Matthew 11. 12. as ye will see a man violently thrust in At a door.
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Thou that wouldest goe to Heauen, make thee for thronging thorowe till all thy gut•es bee almoste thrust out.
Thou that Wouldst go to Heaven, make thee for thronging thorough till all thy gut•es be almost thrust out.
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Paule, in the eight chapter to the Romanes. and the 22. and 23. verses, vseth these argumentes against those wicked men that cannot sigh for Heauen:Paul, in the eight chapter to the Romans. and the 22. and 23. Verses, uses these Arguments against those wicked men that cannot sighs for Heaven:
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First, hee taketh his argument from the elementes, the senselesse and dumbe reatures, which sobbe and grone for the reuelation of the sonnes of GOD,
First, he Takes his argument from the elements, the senseless and dumb reatures, which sob and groan for the Revelation of the Sons of GOD,
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and trauell for that time, as a woman in her birt• ▪ O miserable man!
and travel for that time, as a woman in her birt• ▪ Oh miserable man!
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The earth shall condemne thee, the •loore thou sittest on is sighing, and woulde faine haue that carcasse of thine to Heauen:
The earth shall condemn thee, the •loore thou Sittest on is sighing, and would feign have that carcase of thine to Heaven:
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The waters, the aire, the heauens, all sighing for that last deliuerance: the glorie appertaineth to thee, and yet thou art laughing: Alas!
The waters, the air, the heavens, all sighing for that last deliverance: the glory appertaineth to thee, and yet thou art laughing: Alas!
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what shall betide thee? The other argument hee taketh from the sighing of men, who haue gotten the Spirit of GOD:
what shall betide thee? The other argument he Takes from the sighing of men, who have got the Spirit of GOD:
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We also (saith he) who haue the first fruites of the Spirit, euen wee doe sigh in our selues, waiting for the adoption,
We also (Says he) who have the First fruits of the Spirit, even we do sighs in our selves, waiting for the adoption,
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euen the redemption of our bodie. Thou that hast not gotten the Spirit shalt neuer sigh for Heauen:
even the redemption of our body. Thou that hast not got the Spirit shalt never sighs for Heaven:
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flesh and blood will neuer shed one teare for Heauen.
Flesh and blood will never shed one tear for Heaven.
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It must onely bee the Spirite of IESVS, that must fetch vp the sigh out of the heart,
It must only be the Spirit of JESUS, that must fetch up the sighs out of the heart,
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and the teare in the eye, Roman. 8. 26. So hee taketh his argument from them who haue gotten a sense of the Spirit of GOD,
and the tear in the eye, Roman. 8. 26. So he Takes his argument from them who have got a sense of the Spirit of GOD,
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and redemption of the body to prooue the certainty of that Heauenly Kingdome and glory. Nowe, there cannot bee a surer argument to vs that euer wee shall obtaine glory,
and redemption of the body to prove the certainty of that Heavenly Kingdom and glory. Now, there cannot be a Surer argument to us that ever we shall obtain glory,
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than this sighing in heart for it, and this earnest desire thereof.
than this sighing in heart for it, and this earnest desire thereof.
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If thou find thine heart desirous of glory, a sure argument thou shalt bee partaker of glory.
If thou find thine heart desirous of glory, a sure argument thou shalt be partaker of glory.
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It is saide, Blessed are they that hunger and thirst for righteousnes, for they shall be filled, Matth. 5. 6. Seekest thou for CHRISTES righteousnesse and thy glorie, assure thee thou shalt get a sweete filling.
It is said, Blessed Are they that hunger and thirst for righteousness, for they shall be filled, Matthew 5. 6. Seekest thou for CHRIST'S righteousness and thy glory, assure thee thou shalt get a sweet filling.
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Marke it, I saye to thee, thou hast not onlie through this earnest desire of glorie,
Mark it, I say to thee, thou hast not only through this earnest desire of glory,
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an assurance that thou shalt reigne in glorie, but (looke to your experience) that desire is not so soone begun of that life and glorie,
an assurance that thou shalt Reign in glory, but (look to your experience) that desire is not so soon begun of that life and glory,
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but so soone also the soule of the faithfull beginneth to rise with joye.
but so soon also the soul of the faithful begins to rise with joy.
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Who euer yet was hee that gaue a sigh from his heart, raised vp by the Spirite of Christ, that felt not with that sigh a joye in his heart? Learne it by your experience.
Who ever yet was he that gave a sighs from his heart, raised up by the Spirit of christ, that felt not with that sighs a joy in his heart? Learn it by your experience.
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This letteth vs see, that the desire and thirst of glory putteth vs in present possession of a part of glorie.
This lets us see, that the desire and thirst of glory putteth us in present possession of a part of glory.
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Ere thou come to it desire it earnestly, and I promise thee, in the Name of the Father, thou shalt be presently put in possession of a part of that Heauenly inheritance.
Ere thou come to it desire it earnestly, and I promise thee, in the Name of the Father, thou shalt be presently put in possession of a part of that Heavenly inheritance.
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It is true thou shalt not get it al here, yet there is none other Heauen after this life,
It is true thou shalt not get it all Here, yet there is none other Heaven After this life,
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but that Heauen which thou gettest begunne in thee in this life. Alwayes, looke euer for that joye that is by sight:
but that Heaven which thou gettest begun in thee in this life. Always, look ever for that joy that is by sighed:
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There are two ioyes, the one by sight, the other by faith, 2. Cor. 5. 6. The ioye by faith is in our pilgrimage in this life:
There Are two Joys, the one by sighed, the other by faith, 2. Cor. 5. 6. The joy by faith is in our pilgrimage in this life:
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The ioy by sight is after this life, when with our eyes wee shall see Christ:
The joy by sighed is After this life, when with our eyes we shall see christ:
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The ioy by faith is to looke to Christ a far of, and yet wee reioyce,
The joy by faith is to look to christ a Far of, and yet we rejoice,
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and loue Him that is farre absent, 1. Pet. 1. 8. Faith hath a ioye that it enioyeth, by speaking and thinking:
and love Him that is Far absent, 1. Pet. 1. 8. Faith hath a joy that it Enjoyeth, by speaking and thinking:
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Sight hath the ioye that it enioyeth by presence: The ioye of the eye great in quantitie, and the fulnesse of ioye:
Sighed hath the joy that it Enjoyeth by presence: The joy of the eye great in quantity, and the fullness of joy:
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The ioye of faith not so great, for it is the ioye of a pilgrime, not as yet come to his home.
The joy of faith not so great, for it is the joy of a pilgrim, not as yet come to his home.
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The ioye of the sight is when wee shall see our glorious Lord, face to face, whom we see only now by faith. 1 Cor 13 12. This is the fulnes of ioy.
The joy of the sighed is when we shall see our glorious Lord, face to face, whom we see only now by faith. 1 Cor 13 12. This is the fullness of joy.
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The ioy of Faith, which induring our pilgrimage, is not so full. O how great shal be the ioy at the perfect seeing of Christ!
The joy of Faith, which enduring our pilgrimage, is not so full. O how great shall be the joy At the perfect seeing of christ!
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Thinke never to have the ioy by sight after this life, except in this life thou have the ioy by faith,
Think never to have the joy by sighed After this life, except in this life thou have the joy by faith,
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as the earnest-penny of the other, & except by Faith thou once get a ioy before thou depart from this life, thou shalt never see the face of Christ, nor have ioy in him.
as the earnest-penny of the other, & except by Faith thou once get a joy before thou depart from this life, thou shalt never see the face of christ, nor have joy in him.
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So brethren, it is a good thing to have that desire of Heaven: Sigh and sob, and desire with Paul for Heaven:
So brothers, it is a good thing to have that desire of Heaven: Sighs and sob, and desire with Paul for Heaven:
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for it is a Charter & Evidence of thine everlasting inheritance:
for it is a Charter & Evidence of thine everlasting inheritance:
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& never earthly lord had a surer charter of his land, than thou that hast a desire of heaven, hast of thine inheritāce in heaven:
& never earthly lord had a Surer charter of his land, than thou that hast a desire of heaven, haste of thine inheritance in heaven:
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for these earthly evidences of land are without thē in their kists but this evidence of thine is written & ingraffed in thine hart.
for these earthly evidences of land Are without them in their kists but this evidence of thine is written & Ingrafted in thine heart.
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Now, when extremity is threatned, it is time to seek thy warrands of this heavēly in heritance:
Now, when extremity is threatened, it is time to seek thy warrants of this heavenly in heritance:
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this present country is good forthee, & the best country that ever thou shalt see, except thou find this warrand of sighing, and desire for that heavēly inheritāce.
this present country is good forthee, & the best country that ever thou shalt see, except thou find this warrant of sighing, and desire for that heavenly inheritance.
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And therfore let scorners & mockers scorn as they wil, the children of God must powre forth tears:
And Therefore let Scorner's & mockers scorn as they will, the children of God must pour forth tears:
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And this is it that y• Lord hath bene desiring these many days past, he hath benegently drawing out of us this sense,
And this is it that y• Lord hath be desiring these many days past, he hath benegently drawing out of us this sense,
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but now He beginneth to presse it out of us, that our eyes might burst out in teares:
but now He begins to press it out of us, that our eyes might burst out in tears:
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and thou that canst not sob, and desire in these miserable dayes to bee dissolved, thou hast no true matter of ioy.
and thou that Canst not sob, and desire in these miserable days to be dissolved, thou hast no true matter of joy.
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Woe bee to them that have none heart to sigh for the troubles of Christs Church,
Woe be to them that have none heart to sighs for the Troubles of Christ Church,
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but are ever ready to execute iudgement against Gods servants when the Lord is visiting them.
but Are ever ready to execute judgement against God's Servants when the Lord is visiting them.
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Well, the Lord shall wring out teares out of them in His wrath, that will not sob in the time of the danger and trouble of His Church.
Well, the Lord shall wring out tears out of them in His wrath, that will not sob in the time of the danger and trouble of His Church.
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Then what is it that Pavle sigheth for? And what desireth he? Hee desireth a new cloathing to bee put one above as a cloathing that is, he would keep this same body in substance,
Then what is it that Paul sigheth for? And what Desires he? He Desires a new clothing to be put one above as a clothing that is, he would keep this same body in substance,
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and cast off this filthy garment of sinand death, & put on that glorious shape of the body of Christ.
and cast off this filthy garment of sinand death, & put on that glorious shape of the body of christ.
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The reason is set down, For when the Lord shal cloath us, we shall not be found naked.
The reason is Set down, For when the Lord shall cloth us, we shall not be found naked.
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So this body shall remaine in substance but O the glory and immortality of it!
So this body shall remain in substance but Oh the glory and immortality of it!
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Mark the natur of the lodging which we shall receive, it shal not be another body in substance,
Mark the Nature of the lodging which we shall receive, it shall not be Another body in substance,
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than this body which we have heer in earth. The same body in substance wee shall have in heaven, which we have heer.
than this body which we have her in earth. The same body in substance we shall have in heaven, which we have her.
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Heerein onely is the difference, this body is vile, it is mortall, full of sinne and wickednesse, unglorious, ignominious, full of corruption, weak infirm,
Herein only is the difference, this body is vile, it is Mortal, full of sin and wickedness, unglorious, ignominious, full of corruption, weak infirm,
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But when this body shall be changed in heaven, it shall not be changed in substance,
But when this body shall be changed in heaven, it shall not be changed in substance,
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but in qualitie Paul. 1 Cor. 15. 42. 43. 44. Saith, The bodie is sawn in corruption,
but in quality Paul. 1 Cor. 15. 42. 43. 44. Says, The body is sawn in corruption,
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and is raised againe in incorruption, and is raised againe in incorruption: it is sowne in dishonour, and is raised in glorie:
and is raised again in incorruption, and is raised again in incorruption: it is sown in dishonour, and is raised in glory:
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it is sowne in weakenesse, and is raised in power: it is sown in weakness, and is raised in power:
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(The weakest bodie in Heauen, shall be stronger than the strongest man in earth) Then (saieth hee) it is sowne a naturall bodie,
(The Weakest body in Heaven, shall be Stronger than the Strongest man in earth) Then (Saith he) it is sown a natural body,
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and is raised a spirituall bodie. and is raised a spiritual body.
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So the change is in qualitie, and therefore he saith to the Philippians, chap. 3. vers.
So the change is in quality, and Therefore he Says to the Philippians, chap. 3. vers.
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21. When CHRIST commeth, Hee shall transforme (not abolish, but transforme) in qualitie, our vile bodies like to His owne glorious body.
21. When CHRIST comes, He shall transform (not Abolah, but transform) in quality, our vile bodies like to His own glorious body.
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Christ keepeth in ye Heauen that same very body which he had in the earth,
christ Keepeth in you Heaven that same very body which he had in the earth,
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& thou shalt keep the same bodie in Heauē, which thou hast in earth, but it shall be altered in qualitie,
& thou shalt keep the same body in Heaven, which thou hast in earth, but it shall be altered in quality,
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as far as ye Heauē & earth is different. Brethrē, this ministreth comfort: there is none of vs, but naturally we loue this body:
as Far as you Heaven & earth is different. Brothers, this Ministereth Comfort: there is none of us, but naturally we love this body:
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then let this comfort thee, that suppose thy soule shall bee for a time without this bodie,
then let this Comfort thee, that suppose thy soul shall be for a time without this body,
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yet thou shalt get it again. Another comfort: death cannot destroy it, the graue shall not bee able to swallow vp that body,
yet thou shalt get it again. another Comfort: death cannot destroy it, the graven shall not be able to swallow up that body,
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but the graue shal keep it, & the dust & substance thereof till the comming of Christ,
but the graven shall keep it, & the dust & substance thereof till the coming of christ,
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& then it shall be compelled to render it againe.
& then it shall be compelled to render it again.
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Life shall swallow vp death, but death (nor the graue) shall not be able to swallow vp the bodie of God• Elect:Life shall swallow up death, but death (nor the graven) shall not be able to swallow up the body of God• Elect:
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But the reprobate shall be swallowed vp of death, both in soule & bodie.
But the Reprobate shall be swallowed up of death, both in soul & body.
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In the 8. chap. to the ROMANES, the 10. and 11. verses, Paul ministreth these two consolations against death, Hee saieth, The bodie must die, because of sinne:
In the 8. chap. to the ROMANS, the 10. and 11. Verses, Paul Ministereth these two consolations against death, He Saith, The body must die, Because of sin:
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but hee subjoyneth, The soule in the meane time shall liue: and the Spirit of Iesus shall take it & couer it with that blood:
but he subjoineth, The soul in the mean time shall live: and the Spirit of Iesus shall take it & cover it with that blood:
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And albeit it was a sinfull soule, yet assoone as the Father blinketh vpon it, wimpled and wrapped,
And albeit it was a sinful soul, yet As soon as the Father blinketh upon it, wimpled and wrapped,
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as it were, in the blood of Iesus, immediately hee biddeth it passe to glorie. He goeth forward:
as it were, in the blood of Iesus, immediately he bids it pass to glory. He Goes forward:
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And where it might haue bene said, shall we haue no consolation in the body? He answereth,
And where it might have be said, shall we have no consolation in the body? He Answers,
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If the Spirite of Him that raised Iesus from the dead, dwell in your mortall body:
If the Spirit of Him that raised Iesus from the dead, dwell in your Mortal body:
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what then? He, that is, GOD the Father, that raised vp Christ from the dead, He, by His Spirit, shall raise your bodies:
what then? He, that is, GOD the Father, that raised up christ from the dead, He, by His Spirit, shall raise your bodies:
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that same body that is dead and laid in graue, that same body, by Gods Spirit (for the Spirit of Iesus,
that same body that is dead and laid in graven, that same body, by God's Spirit (for the Spirit of Iesus,
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and the Spirite of the Father is all one) shall be raised vp Learne then,
and the Spirit of the Father is all one) shall be raised up Learn then,
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if this holy Spirit of God once take lodging in you, He shall neuer leaue you in soule nor body, He shal accompanie the body in the graue,
if this holy Spirit of God once take lodging in you, He shall never leave you in soul nor body, He shall accompany the body in the graven,
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and conuoy the soule to Heauen: The Spirit of Iesus shall goe with ye soule, & lift it vp:
and convoy the soul to Heaven: The Spirit of Iesus shall go with you soul, & lift it up:
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The earth getteth the body, when the soule is separated from it, yet the Holy Spirit shall goe to the graue with the body,
The earth gets the body, when the soul is separated from it, yet the Holy Spirit shall go to the graven with the body,
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and shall remain with it in the graue, and with the least part of the dust thereof:
and shall remain with it in the graven, and with the least part of the dust thereof:
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And when Christ shall come, He shall gather it together, and make it a whole body.
And when christ shall come, He shall gather it together, and make it a Whole body.
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So, happy are they that haue once lodged this guest in their soules:
So, happy Are they that have once lodged this guest in their Souls:
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for, neither fire nor water, nor none other power, euer shall bee able to destroy them,
for, neither fire nor water, nor none other power, ever shall be able to destroy them,
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because that Holy Spirit euer remaineth with thē.
Because that Holy Spirit ever remains with them.
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Now in the next verse, because it might haue bene said and objected, Thou wouldst not want the bodie ▪ why sighest thou then? and what meaneth this desire,
Now in the next verse, Because it might have be said and objected, Thou Wouldst not want the body ▪ why sighest thou then? and what means this desire,
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if thou wouldst keepe the body? Wee (the faithfull) that are in this tabernacle, we sigh,
if thou Wouldst keep the body? we (the faithful) that Are in this tabernacle, we sighs,
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& are burthened, (but marke our desire) because wee would not be vnclothed, (as some will say, Soule to God,& Are burdened, (but mark our desire) Because we would not be unclothed, (as Some will say, Soul to God,
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and bones to the dung-hill, in contempt of the body:
and bones to the dunghill, in contempt of the body:
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but thinkest thou to be glorified in Heauē, without a body? No) but would be clothed vpon, that mortalitie might bee swallowed vp of Life.
but Thinkest thou to be glorified in Heaven, without a body? No) but would be clothed upon, that mortality might be swallowed up of Life.
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As if hee would say, I wold haue this faire cloke of glory put vpon this body, that it might consume and swallow vp all this stinke of sinne that is in the body.
As if he would say, I would have this fair cloak of glory put upon this body, that it might consume and swallow up all this stink of sin that is in the body.
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Learne then first, the body as it is now is a burthen. Hee saieth, Wee that are in this tabernacle sigh, and are burthened:
Learn then First, the body as it is now is a burden. He Saith, we that Are in this tabernacle sighs, and Are burdened:
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It is a loade laide vpon the backe of the soule, it is a tabernacle,
It is a load laid upon the back of the soul, it is a tabernacle,
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but a burthenable tabernacle, as an house smoothering him down, and he holding the same vpon his shoulders, that appearantly it would be better for him to bee out of it.
but a burthenable tabernacle, as an house smothering him down, and he holding the same upon his shoulders, that appearantly it would be better for him to be out of it.
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Learne secondly the estate of them that dwell in this tabernacle:
Learn secondly the estate of them that dwell in this tabernacle:
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If the body be a burthen, then the soule must sigh & grone as a man vnder a heauie burthen:
If the body be a burden, then the soul must sighs & groan as a man under a heavy burden:
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And the body is nothing but an house of mourning to the faithfull soule, as long as it dwelleth therein:
And the body is nothing but an house of mourning to the faithful soul, as long as it dwells therein:
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The wanton light man thinketh this body which he beareth about, to bee no burthen,
The wanton Light man Thinketh this body which he bears about, to be no burden,
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and will run and leape with it, as though this carcasse were as light as a fether: Alas!
and will run and leap with it, as though this carcase were as Light as a feather: Alas!
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hee feeleth not the burthen, hee is senselesse, and like one in a feuer, and in a rage, that knoweth not what hee doeth, nor what hee suffereth:
he feeleth not the burden, he is senseless, and like one in a fever, and in a rage, that Knoweth not what he doth, nor what he suffers:
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A mountaine is lying vpon him, and hee feeleth it not. Woe to those men that are so wanton vnder this miserie!
A mountain is lying upon him, and he feeleth it not. Woe to those men that Are so wanton under this misery!
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Amend in time or the LORD sh•ll thrust thee downe to Hell. Fye on thee, that dwellest in Bethania, the house of mourning & canst not mourn:
Amend in time or the LORD sh•ll thrust thee down to Hell. Fie on thee, that dwellest in Bethany, the house of mourning & Canst not mourn:
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Mourne in time, or else I assure thee, thou shalt mourne for euer.
Mourn in time, or Else I assure thee, thou shalt mourn for ever.
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This beeing the condition of men who dwell in this tabernacle, sighing and desiring, as a wom•n with childe, to bee relieued, what is the ende of this desire? The ende of the mourning of the Godlie, is not that they woulde bee quite of the house,
This being the condition of men who dwell in this tabernacle, sighing and desiring, as a wom•n with child, to be relieved, what is the end of this desire? The end of the mourning of the Godly, is not that they would be quite of the house,
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as manie desire, that were wrong:
as many desire, that were wrong:
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for manie will mourne vnder this house desperatelie, and the bodie will bee a burthen to the soule in them,
for many will mourn under this house desperately, and the body will be a burden to the soul in them,
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and their life will be vnpleasant to them:
and their life will be unpleasant to them:
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they will thinke to get a reliefe of the burthen by the want of this present life,
they will think to get a relief of the burden by the want of this present life,
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and will put hand in themselues:
and will put hand in themselves:
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but then beginneth their euerlasting mourning, for they neuer knew what mourning was till that end come.
but then begins their everlasting mourning, for they never knew what mourning was till that end come.
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So then, this is not the way to bee deliuered of the burthen, but the way is, To seeke to put on a cloathing on this bodie,
So then, this is not the Way to be Delivered of the burden, but the Way is, To seek to put on a clothing on this body,
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and heere is the ende of our desire. It is clothed with mortalitie, and that is all the matter of thy mourning:
and Here is the end of our desire. It is clothed with mortality, and that is all the matter of thy mourning:
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It is not the substance of the bodie that causeth thee to mourne, but sinne, that possesseth thy bodie,
It is not the substance of the body that Causes thee to mourn, but sin, that Possesses thy body,
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and corrupteth the marowe of thy bones, death accompanying sinne. Then this mortalitie beeing an accident of sinne, which is the chiefe cause thereof:
and corrupteth the marrow of thy bones, death accompanying sin. Then this mortality being an accident of sin, which is the chief cause thereof:
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the remedie is, Seeke to bee cloathed with the life that commeth from Christ: Sucke in, by Faith, a droppe of that life of Christ.
the remedy is, Seek to be clothed with the life that comes from christ: Suck in, by Faith, a drop of that life of christ.
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This will not destroy thy bodie, but it will destroy the death & sinne that possesseth thy bodie.
This will not destroy thy body, but it will destroy the death & sin that Possesses thy body.
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And the life of Iesus Christ in a moment wil swallowe vp all that death and sinne,
And the life of Iesus christ in a moment will swallow up all that death and sin,
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and all that miserie that laye on thee: There is the way to dwell with ease in the bodie:
and all that misery that say on thee: There is the Way to dwell with ease in the body:
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Seeke not to destroy the bodie, But seeke the slaughter of that sinne and death that lieth vpon thy bodie, otherwise soule and bodie both shall perish, the house shall fall downe,
Seek not to destroy the body, But seek the slaughter of that sin and death that lies upon thy body, otherwise soul and body both shall perish, the house shall fallen down,
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and the man that lodged in the house shall bee destroyed.
and the man that lodged in the house shall be destroyed.
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Remember then, Life and Death are not matters to bee scorned withall, they are not wordes, nay, nay:
remember then, Life and Death Are not matters to be scorned withal, they Are not words, nay, nay:
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Thinke grauelie of them, and before thy soule bee dislodged, looke that thou bee prepared for a better life:
Think gravely of them, and before thy soul be dislodged, look that thou be prepared for a better life:
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Looke that thou finde the LORD of Life CHRIST IESVS by His Spirit working the death of mortalitie in thee,
Look that thou find the LORD of Life CHRIST JESUS by His Spirit working the death of mortality in thee,
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and the beginning of the Life that shall last for euer. The LORD by His Spirit worke these thinges in your heartes.
and the beginning of the Life that shall last for ever. The LORD by His Spirit work these things in your hearts.
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To whom bee all Praise, Honour, and Glorie, for euer and euer, AMEN.
To whom be all Praise, Honour, and Glory, for ever and ever, AMEN.
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THE SECOND SERMON. II. COR. CHAP. V. And He that hath created vs for this thing, is GOD, who also hath giuen vnto vs the earnest of the Spirit.
THE SECOND SERMON. II COR. CHAP. V. And He that hath created us for this thing, is GOD, who also hath given unto us the earnest of the Spirit.
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Therefore, wee are alwayes bolde, though wee knowe that Whilst wee are at home in the bodie, wee are absent from the LORD. Therefore, we Are always bold, though we know that While we Are At home in the body, we Are absent from the LORD.
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(For we walke by faith, and not by sight.) (For we walk by faith, and not by sighed.)
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Neuerthelesse, we are bolde, & loue rather to remooue out of the bodie, and to dwell with the LORD. Nevertheless, we Are bold, & love rather to remove out of the body, and to dwell with the LORD.
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BRethren, yee that were present the last day, hearde what was the purpose of Paul in this place.
BRethren, ye that were present the last day, heard what was the purpose of Paul in this place.
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First hee beginneth to comfort himselfe and all others that are to die, and to be dissolued, against death, & the terrours of death.
First he begins to Comfort himself and all Others that Are to die, and to be dissolved, against death, & the terrors of death.
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He (as he saith in the chap. preceeding & 18. vers.) is looking vp to Heauen,
He (as he Says in the chap. preceding & 18. vers.) is looking up to Heaven,
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and whilst he is looking vp to Heauen, to see that end that he was once to attaine to, there cometh in betwixt his sight and the light of that glorie and life, a cloude of death, to haue caught away out of his eies (if it had bene possible) all too-looke to life euerlasting.
and while he is looking up to Heaven, to see that end that he was once to attain to, there comes in betwixt his sighed and the Light of that glory and life, a cloud of death, to have caught away out of his eyes (if it had be possible) all too-looke to life everlasting.
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The remedic against it, wee shewed you was Faith, and a constant Hope, with a sharpe, earnest,
The remedic against it, we showed you was Faith, and a constant Hope, with a sharp, earnest,
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and stedfast looking, euē to pierce in throrow death, and that cloude of death, and thorow death to get a sight of that life,
and steadfast looking, even to pierce in throrow death, and that cloud of death, and thorough death to get a sighed of that life,
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and light of glorie, which lieth hid vp in Heauen beyond death.
and Light of glory, which lies hid up in Heaven beyond death.
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We know (saith the Apostle) and are assured, that our bodies and the earthlie house of this tabernacle, shall bee dissolued, We know (Says the Apostle) and Are assured, that our bodies and the earthly house of this tabernacle, shall be dissolved,
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yet wee shall get a building for an house, a building that is from God, not made with mens hands,
yet we shall get a building for an house, a building that is from God, not made with men's hands,
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but an eternall building, that is situated in the Heauens aboue the carth. but an Eternal building, that is situated in the Heavens above the Carth.
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When hee hath set down this remedy, he beginneth to comfort himselfe and others, by a sure Faith, that after death he shall liue againe,
When he hath Set down this remedy, he begins to Comfort himself and Others, by a sure Faith, that After death he shall live again,
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after the dissolution of his mortall bodie, hee shall receiue a glorious bodie.
After the dissolution of his Mortal body, he shall receive a glorious body.
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The first argument of his assurance is from the desire hee had of life, sighing with an earnest desire of that Kingdome which is from Heauen. This desire neuer disappointed man:
The First argument of his assurance is from the desire he had of life, sighing with an earnest desire of that Kingdom which is from Heaven. This desire never disappointed man:
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Neuer was there anie man that had an earnest desire of life & glorie, and had the true knowledge and meane to attaine to this glorie, that was disappointed of his desire:
Never was there any man that had an earnest desire of life & glory, and had the true knowledge and mean to attain to this glory, that was disappointed of his desire:
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but who euer desired most earnestlie to be glorified, most certainly they liue now in Heauen,
but who ever desired most earnestly to be glorified, most Certainly they live now in Heaven,
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and at this houre they are glorified there:
and At this hour they Are glorified there:
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and none there shall be that shall haue this desire, and striue to throng into Heauen violently, Mat. 11. 12. but they shall enjoy Heauen after their departing.
and none there shall be that shall have this desire, and strive to throng into Heaven violently, Mathew 11. 12. but they shall enjoy Heaven After their departing.
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Now in the Text which we haue read, we followe out the assurances and warrandes which the Apostle hath of the glorie of the life to come.
Now in the Text which we have read, we follow out the assurances and warrants which the Apostle hath of the glory of the life to come.
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The second assurance and warrand of the life to come is in the first words, Hee (saith the Apostle) that hath created vs for this thing, is God, &c. The argument of the life to come in these words, is from the ende of our creation, GOD hath created vs to this ende, to wit, That in the ende this mortalitie wherewith wee are clothed, might bee swallowed vp of Life:
The second assurance and warrant of the life to come is in the First words, He (Says the Apostle) that hath created us for this thing, is God, etc. The argument of the life to come in these words, is from the end of our creation, GOD hath created us to this end, to wit, That in the end this mortality wherewith we Are clothed, might be swallowed up of Life:
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therefore, liue must wee in Heauen.
Therefore, live must we in Heaven.
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This is the ende of our creation, therefore it cannot faile, but wee must bee glorified.
This is the end of our creation, Therefore it cannot fail, but we must be glorified.
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Learne then, The maner of our glorifying is this: It is GOD, not man, that hath made vs, and created vs to this ende:
Learn then, The manner of our glorifying is this: It is GOD, not man, that hath made us, and created us to this end:
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It is impossible that GOD can be disappointed of the ende which He setteth before Him of His worke:
It is impossible that GOD can be disappointed of the end which He sets before Him of His work:
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man may bee disappointed, for hee will begin a worke for some purpose, but oft times hee will bee disappointed of that purpose:
man may be disappointed, for he will begin a work for Some purpose, but oft times he will be disappointed of that purpose:
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Hee will build an house to dwell in, but it may be hee neuer dwell in it, another will dwell therein.
He will built an house to dwell in, but it may be he never dwell in it, Another will dwell therein.
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GOD, when He worketh a worke to anie ende, it is impossible that Hee can bee disappointed.
GOD, when He works a work to any end, it is impossible that He can be disappointed.
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All the world, if they would stand vp, and oppone to GODS worke, they cannot hinder it.
All the world, if they would stand up, and oppone to GOD'S work, they cannot hinder it.
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That worke that GOD worketh in vs, is such a worke that tendeth to Life, as to the ende thereof.
That work that GOD works in us, is such a work that tendeth to Life, as to the end thereof.
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Who shall condemne vs? (saith the Apostle) it is God that justifieth vs, Roman. Who shall condemn us? (Says the Apostle) it is God that Justifieth us, Roman.
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8. 33. Will Hee justifie thee? all the world shall not bee able to condemne thee:
8. 33. Will He justify thee? all the world shall not be able to condemn thee:
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Will Hee saue thee? all the worlde shall not bee able to make thee perish:
Will He save thee? all the world shall not be able to make thee perish:
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So is it of His whole Church in generall: Suppose all the worlde were conspired against His Church, He wil haue it safe:
So is it of His Whole Church in general: Suppose all the world were conspired against His Church, He will have it safe:
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and wonderfully worketh He the saluation of His Church, & euery member thereof: through death He bringeth them to life:
and wonderfully works He the salvation of His Church, & every member thereof: through death He brings them to life:
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so that it is folly to men to striue against the works of GOD. Yet looke to the wordes, Hee that hath created vs to this end, is God.
so that it is folly to men to strive against the works of GOD. Yet look to the words, He that hath created us to this end, is God.
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What creation is this that he meaneth of? Is this that first creation of Adam and Eua? of euery one of vs in them that was at the beginning? Not so, that creation failed.
What creation is this that he means of? Is this that First creation of Adam and Eve? of every one of us in them that was At the beginning? Not so, that creation failed.
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Indeede wee were first created to liue, and thorowe that first creation euerie one of vs got a certaine right to liue for euer,
Indeed we were First created to live, and thorough that First creation every one of us god a certain right to live for ever,
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but that right wee lost in our owne default, wee are fallen from that right of our creation in the fall of Adam. So we must seeke another creation,
but that right we lost in our own default, we Are fallen from that right of our creation in the fallen of Adam. So we must seek Another creation,
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or else wee shall neuer see Life:
or Else we shall never see Life:
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for wee haue no right to that first creation, which was in all Holinesse, according to the image of GOD, Ephes. 4. 24. If thou sticke to that first creation and olde birth-right, thou shalt neuer see Life.
for we have no right to that First creation, which was in all Holiness, according to the image of GOD, Ephesians 4. 24. If thou stick to that First creation and old birthright, thou shalt never see Life.
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Then the Apostle meaneth of another.
Then the Apostle means of Another.
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What other making or creating of vs is this? It is our regeneration or renewing againe, which is nothing else,
What other making or creating of us is this? It is our regeneration or renewing again, which is nothing Else,
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but as it were, a newe birth and begetting, from the which we are called new creatures, 2. Corin. 5. 17. Then, Brethren, wouldst thou haue a sure argument that thou shalt liue after this life? (& wo to thee,
but as it were, a new birth and begetting, from the which we Are called new creatures, 2. Corin. 5. 17. Then, Brothers, Wouldst thou have a sure argument that thou shalt live After this life? (& woe to thee,
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if thou liuest not after this life!
if thou Livest not After this life!
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woe to them that euer sawe this worlde, and they get not a life after this life!
woe to them that ever saw this world, and they get not a life After this life!
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for this life will away) Looke if thou art regenerated and renewed, looke if thou art sanctified,
for this life will away) Look if thou art regenerated and renewed, look if thou art sanctified,
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and findest a slaying of thy lusts within thee:
and Findest a slaying of thy Lustiest within thee:
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Looke if thou findest the life of God by his Spirit working within thee, not this naturall life,
Look if thou Findest the life of God by his Spirit working within thee, not this natural life,
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but this Heauenly and spirituall life begunne in thee not by nature, but by grace: If thou hast this, thou hast a warrand that thou shalt liue:
but this Heavenly and spiritual life begun in thee not by nature, but by grace: If thou hast this, thou hast a warrant that thou shalt live:
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and albeit this naturall life shall bee taken from thee, thou shalt get another life euerlasting in glory:
and albeit this natural life shall be taken from thee, thou shalt get Another life everlasting in glory:
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but if thou findest thy self not renewed by the Spirit of grace, take this life from thee, thou shalt not get life euerlasting in glorie.
but if thou Findest thy self not renewed by the Spirit of grace, take this life from thee, thou shalt not get life everlasting in glory.
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So looke if thou be a newe creature, thou hast gotten a greater grace, than to be borne to an earthly kingdome,
So look if thou be a new creature, thou hast got a greater grace, than to be born to an earthly Kingdom,
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if so be thou mayst assure thy selfe of lif euerlasting.
if so be thou Mayest assure thy self of life everlasting.
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What is this newnesse in the new creature? This newnes that is in the new creature, is nothing els but that same life which we shall liue in Heauen, and is begun here.
What is this newness in the new creature? This newness that is in the new creature, is nothing Else but that same life which we shall live in Heaven, and is begun Here.
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This newnesse is only this new life of regeneration, which life so long as thou liuest heere (from the time that thou hast gotten a sponke thereof) piece and piece eateth vp the olde and cankered nature.
This newness is only this new life of regeneration, which life so long as thou Livest Here (from the time that thou hast got a spunk thereof) piece and piece Eateth up the old and cankered nature.
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The life of God within thee, will consume (euen as thou consumest the meat thou eatest) the olde corruption which lieth in thy nature:
The life of God within thee, will consume (even as thou consumest the meat thou Eatest) the old corruption which lies in thy nature:
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and in the ende, in the glorious resurrection of the dead, it shall bee altogether abolished.
and in the end, in the glorious resurrection of the dead, it shall be altogether abolished.
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This life then, which is begunne heere, it shall open the mouth, and swallow vp death,
This life then, which is begun Here, it shall open the Mouth, and swallow up death,
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and death thereafter shall haue no more place. This life is onely eating vp by little and little death heere:
and death thereafter shall have no more place. This life is only eating up by little and little death Here:
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but at that time it shall swallowe it vp wholly, and thou shalt say with Paule, Death is swallowed vp, 1. Cor. 15. 54. So well is the soule that hath a warrande of his new creation,
but At that time it shall swallow it up wholly, and thou shalt say with Paul, Death is swallowed up, 1. Cor. 15. 54. So well is the soul that hath a warrant of his new creation,
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whether he die in his bed, or out of it, he shall die with joy.
whither he die in his Bed, or out of it, he shall die with joy.
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Then my counsell is seeing death is daylie threatned, let euery one striue to get this assurance of this new life begun in him heere, that it may swallowe vp death:
Then my counsel is seeing death is daily threatened, let every one strive to get this assurance of this new life begun in him Here, that it may swallow up death:
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Woe bee to them that haue not this assurance! This is the second assurāce of life euerlasting.
Woe be to them that have not this assurance! This is the second assurance of life everlasting.
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I pray you marke these assurances, for Paule had such an earnest desire, that hee sought all assurances and warrandes of this life,
I pray you mark these assurances, for Paul had such an earnest desire, that he sought all assurances and warrants of this life,
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and hee is reigning now in Heauen. So thou, who thirstest after life, learne at him.
and he is reigning now in Heaven. So thou, who thirstest After life, Learn At him.
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Nowe resteth the thirde warrande in the next wordes, Who also hath giuen vs the earnest of the Spirite.
Now rests the Third warrant in the next words, Who also hath given us the earnest of the Spirit.
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Learne the words, for al the doctrine riseth of the words. Then the third warrand is the Spirit of Christ Iesus in thee.
Learn the words, for all the Doctrine Riseth of the words. Then the third warrant is the Spirit of christ Iesus in thee.
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If euer thou mindest to haue life hereafter, thou must haue Gods Spirit in thee:
If ever thou mindest to have life hereafter, thou must have God's Spirit in thee:
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not onlie thine owne Spirite, but Gods Spirite, flowing from God through Iesus Christ, & entering into thy bodie & soule.
not only thine own Spirit, but God's Spirit, flowing from God through Iesus christ, & entering into thy body & soul.
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Beholde the liberality of God, when Hee by His Spirite hath renewed thee, Hee will not take that Spirite from thee,
Behold the liberality of God, when He by His Spirit hath renewed thee, He will not take that Spirit from thee,
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as a man will doe, when he hath builded a worke, hee will take his hand from it, stand if it will or not:
as a man will do, when he hath built a work, he will take his hand from it, stand if it will or not:
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But the Lord doeth not so, Hee hath renewed thee by His Holie Spirite, which Hee putteth within thee.
But the Lord doth not so, He hath renewed thee by His Holy Spirit, which He putteth within thee.
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O how the Lord putteth the third person of the Trinitie in thee, and maketh Him an earnest-pennie to thee of Life euerlasting:
O how the Lord putteth the third person of the Trinity in thee, and makes Him an earnest-penny to thee of Life everlasting:
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Because thy regeneration is vnperfect, and thou hast not yet attained to that Life, therefore Hee letteth His Spirit abide in thee, assuring thee as an earnest-pennie, that whatsoeuer God hath promised, He shal perform it to thee,
Because thy regeneration is unperfect, and thou hast not yet attained to that Life, Therefore He lets His Spirit abide in thee, assuring thee as an earnest-penny, that whatsoever God hath promised, He shall perform it to thee,
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and thou shalt not bee disappointed of a jot thereof.
and thou shalt not be disappointed of a jot thereof.
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Such is the infidelitie of our nature, that all the promises, all the othes which He maketh to confirme His promises, all His Sacramēts which Hee hath joyned to His promises, cannot perswade vs. But looke to this thirde warrande, Hast thou the Spirit of God,
Such is the infidelity of our nature, that all the promises, all the Oaths which He makes to confirm His promises, all His Sacraments which He hath joined to His promises, cannot persuade us But look to this Third warrant, Hast thou the Spirit of God,
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if Hee bee in thee, He will bee quicke, working joye with sighs:
if He be in thee, He will be quick, working joy with sighs:
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He cannot be idle, Hee will be working the worke of regeneration both day and night:
He cannot be idle, He will be working the work of regeneration both day and night:
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Then anger Him not, Ephes. 4. ▪ 30. Away with filthie cogitations, away with euerie rotten worde, away with euerie euill deede, labour to pleasure Him day & night,Then anger Him not, Ephesians 4. ▪ 30. Away with filthy cogitations, away with every rotten word, away with every evil deed, labour to pleasure Him day & night,
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and striue to keepe Him, and thou shalt hauea warrande of life in thy bosome,
and strive to keep Him, and thou shalt hauea warrant of life in thy bosom,
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and when thou art dying thou shalt find such sweetnesse in death as is wonderfull to tell.
and when thou art dying thou shalt find such sweetness in death as is wonderful to tell.
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None euer had the Spirite of God, but in death they had vnspeakable joye.
None ever had the Spirit of God, but in death they had unspeakable joy.
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Then seeke to bee in Christ, and get His Spirite within thee, and hauing gotten this Spirite, keepe Him diligently,
Then seek to be in christ, and get His Spirit within thee, and having got this Spirit, keep Him diligently,
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and powre out thine owne spirite but never Gods Spirit, for then in all distresses thou shalt have comfort. Now to resume all:
and pour out thine own Spirit but never God's Spirit, for then in all Distresses thou shalt have Comfort. Now to resume all:
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Yee who take great pleasure in your Charters, the Evidences of your inheritance and land, take heed to this, Your inheritance is in Heaven,
Ye who take great pleasure in your Charters, the Evidences of your inheritance and land, take heed to this, Your inheritance is in Heaven,
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and thou art a foole, who thinkest that thou hast an inheritance in earth: For either shalt thou be pulled from it, or it shall bee pulled from thee:
and thou art a fool, who Thinkest that thou hast an inheritance in earth: For either shalt thou be pulled from it, or it shall be pulled from thee:
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Nay, looke as ever thou wouldest be an inheriter, that thine inheritance be in Heaven:
Nay, look as ever thou Wouldst be an inheriter, that thine inheritance be in Heaven:
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Thou art the foolishest begger, and the poorest that ever was, if thou bee a King,
Thou art the foolishest beggar, and the Poorest that ever was, if thou be a King,
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if thou thinkest thine inheritance to be in earth:
if thou Thinkest thine inheritance to be in earth:
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Having laid this count with thy selfe, Mine inheritance is in Heaven, then next looke that thou have thine evidence.
Having laid this count with thy self, Mine inheritance is in Heaven, then next look that thou have thine evidence.
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For thou shalt never possesse Heaven, except thou have the evidence thereof laid up in thy charter kist.
For thou shalt never possess Heaven, except thou have the evidence thereof laid up in thy charter kissed.
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Now thine evidences are the same euidences that Paul had, and the same kind of evidences serve for all, it is an inheritance that all men must get, one sort of charter must serve for one inheritance.
Now thine evidences Are the same evidences that Paul had, and the same kind of evidences serve for all, it is an inheritance that all men must get, one sort of charter must serve for one inheritance.
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What then can be the charter and evidence? Canst thou sigh for that Heavenly inheritance? Canst thou have a desire of it: There is thy first evidence:
What then can be the charter and evidence? Canst thou sighs for that Heavenly inheritance? Canst thou have a desire of it: There is thy First evidence:
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Then findest thou thy selfe to bee renewed? Findest thou CHRISTS life in thee? The life of Iesus is manifest in me, saith Paul, 2. Cor. 4. 10. Findest thou the wicked life of this world reformed? There is the second evidence.
Then Findest thou thy self to be renewed? Findest thou CHRIST life in thee? The life of Iesus is manifest in me, Says Paul, 2. Cor. 4. 10. Findest thou the wicked life of this world reformed? There is the second evidence.
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Yet more, findest thou the worker of the desire, and the worker of thy regeneration, the Spirit of Christ within thee, then keepe him well:
Yet more, Findest thou the worker of the desire, and the worker of thy regeneration, the Spirit of christ within thee, then keep him well:
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There is the best evidence of all the evidences of thine inheritance: having these, assure thy selfe of Heaven:
There is the best evidence of all the evidences of thine inheritance: having these, assure thy self of Heaven:
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but wantest thou these, or any of them, thou shalt never get that inheritance in Heaven.
but Wantest thou these, or any of them, thou shalt never get that inheritance in Heaven.
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As these three are three evidences of thine heavenly inheritance, so they are three props of Faith that gripe this Heavenly life:
As these three Are three evidences of thine heavenly inheritance, so they Are three props of Faith that gripe this Heavenly life:
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They are the three pillars that hold up Faith, which is builded upon them: cut one of these pillars away, and thou shalt lose Faith and Hope.
They Are the three pillars that hold up Faith, which is built upon them: Cut one of these pillars away, and thou shalt loose Faith and Hope.
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But here it may be asked, Are all these three of the nature of the life to come? I answere,
But Here it may be asked, are all these three of the nature of the life to come? I answer,
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As for the desire, sighing, and sobbing for that heavenly inheritance, it endeth with this life,
As for the desire, sighing, and sobbing for that heavenly inheritance, it Endeth with this life,
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and in that life to come all weeping shall bee taken away, REVEL. 21. 4. Mourne and groane in time,
and in that life to come all weeping shall be taken away, REVEL. 21. 4. Mourn and groan in time,
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then heereafter shall come ioy, aud pure ioy.
then hereafter shall come joy, and pure joy.
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A troubled ioy is •eere in this life, but heereafter there shall bee a pure and solid ioy, and nothing but ioy.
A troubled joy is •eere in this life, but hereafter there shall be a pure and solid joy, and nothing but joy.
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So this mourning ceaseth then, and is not of the nature of the life to come but as to the new creature and regeneration, it is of the nature of the life to come,
So this mourning ceases then, and is not of the nature of the life to come but as to the new creature and regeneration, it is of the nature of the life to come,
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and it is the beginnning and first part of that heavenly glorie:
and it is the beginning and First part of that heavenly glory:
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so that our heavenly glorie shall bee none other thing but the per•yting of our regeneration:
so that our heavenly glory shall be none other thing but the per•yting of our regeneration:
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For when all this pelffrie shall be taken away, then wee shall fully bee renewed.
For when all this pelffrie shall be taken away, then we shall Fully be renewed.
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As to the Spirit, if ever hee was powerfull in earth, he shall be more powerfull in Heaven:
As to the Spirit, if ever he was powerful in earth, he shall be more powerful in Heaven:
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so that the same Spirit that heere dwelt in thy body, shall then glorifie thy body,
so that the same Spirit that Here dwelled in thy body, shall then Glorify thy body,
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and make it to shine brighter than the Sunne: Therefore let vs seeke this regeneration, and the Spirit of CHRIST:
and make it to shine Brighter than the Sun: Therefore let us seek this regeneration, and the Spirit of CHRIST:
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For in these two standeth the perfection and the glorie of the life to come.
For in these two Stands the perfection and the glory of the life to come.
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Now, when he hath reckoned out all the warrands of life, whereby he assureth himselfe thereof, hee concludeth in the next ve•se, Then (saieth he) wee haue confidence alwayes: as if hee would say, Hauing these warrandes, I haue confidence alwayes, that is, I am assured of my glory:
Now, when he hath reckoned out all the warrants of life, whereby he assureth himself thereof, he Concludeth in the next ve•se, Then (Saith he) we have confidence always: as if he would say, Having these warrants, I have confidence always, that is, I am assured of my glory:
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and yet the wordes import not only an assurance ▪ but the effect thereof, which is a sweete securitie in the soule:
and yet the words import not only an assurance ▪ but the Effect thereof, which is a sweet security in the soul:
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for whensoeuer any man is assured of life, then the soule with sweetnesse wil rest:
for whensoever any man is assured of life, then the soul with sweetness will rest:
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then commeth that peace of Conscience, assuring vs, whether wee liue, or wee die, wee are CHRISTES:
then comes that peace of Conscience, assuring us, whither we live, or we die, we Are CHRIST'S:
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so this draweth on that boldnesse & confidence. Then looke the nature, the beginning ▪ and •ising of Faith:
so this draws on that boldness & confidence. Then look the nature, the beginning ▪ and •ising of Faith:
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it is builded and standeth vpon these three pillars, An earnest desire of life, Regeneration, and the Spirit of GOD:
it is built and Stands upon these three pillars, an earnest desire of life, Regeneration, and the Spirit of GOD:
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These are the three proppes thereof, which are sensible to them who haue faith, and wee shoulde bee acquainted with them.
These Are the three props thereof, which Are sensible to them who have faith, and we should be acquainted with them.
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Then of this riseth the sweete confidence of glory ▪ and security, the repose and rest of the soule and conscience,
Then of this Riseth the sweet confidence of glory ▪ and security, the repose and rest of the soul and conscience,
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and from the soule it commeth vp to the mouth and breaketh out in a glorying.
and from the soul it comes up to the Mouth and breaks out in a glorying.
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As this same Apostle vpō this confidence in his soule, breaketh out & saith? What shal seuer vs from the loue of Christ? Shall tribulation,
As this same Apostle upon this confidence in his soul, breaks out & Says? What shall sever us from the love of christ? Shall tribulation,
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or anguish, or persecution, or famine, or nakednes, or pe•il, or sword? No ▪ in all these things we are more than victorious, through Him that loued vs. Rom. 8. 35. &c. So that faith being builded vpon these three pillers, securitie and confidence beeing builded vpon Faith,
or anguish, or persecution, or famine, or nakedness, or pe•il, or sword? No ▪ in all these things we Are more than victorious, through Him that loved us Rom. 8. 35. etc. So that faith being built upon these three pillars, security and confidence being built upon Faith,
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then boldn•sse in mouth will say, I defie all contrarie powers ▪ lay the sword, lay fire, lay death before mee, it will say, I defie them all:
then boldn•sse in Mouth will say, I defy all contrary Powers ▪ lay the sword, lay fire, lay death before me, it will say, I defy them all:
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yea, let all the Deuils of H•ll come before a man ▪ & his faith be well builded,
yea, let all the Devils of H•ll come before a man ▪ & his faith be well built,
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and confidence on faith, hee will defie them all: yea, albeit they threatē damnation to him:
and confidence on faith, he will defy them all: yea, albeit they threaten damnation to him:
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for it thou stand in Christ thou shalt liue:
for it thou stand in christ thou shalt live:
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albeit thou must bee separated from this mortall life, yet all the worlde cannot separate thee from the life of Christ.
albeit thou must be separated from this Mortal life, yet all the world cannot separate thee from the life of christ.
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Seeke this life now in time, that in trouble wee may say ▪ that wee will rest in Christ,
Seek this life now in time, that in trouble we may say ▪ that we will rest in christ,
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and all the world shall not seuer thee from Him. Yet to goe forward in the words.
and all the world shall not sever thee from Him. Yet to go forward in the words.
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The Apostle as yet hath not the full contentation in heart for all this assurance:
The Apostle as yet hath not the full contentation in heart for all this assurance:
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For (saith he) wee knowe, that while wee are at home in the bodie, wee are absent from the LORD. For (Says he) we know, that while we Are At home in the body, we Are absent from the LORD.
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If wee bee at home with a thing we are farre from a better thing which is abroade. Alas!
If we be At home with a thing we Are Far from a better thing which is abroad. Alas!
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thou beeing •t home a• thine house and fire, thou art farre abroade from thine home in Heauen:
thou being •t home a• thine house and fire, thou art Far abroad from thine home in Heaven:
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whilst wee are at home in this mortall bodie wee are strangers and Pilgrimes from the LORD.
while we Are At home in this Mortal body we Are Strangers and Pilgrims from the LORD.
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Brethren, yee shall learne heere a great difference betweene confidence & contentation: It is one thing to haue contentation, & another thing to haue confidence.
Brothers, ye shall Learn Here a great difference between confidence & contentation: It is one thing to have contentation, & Another thing to have confidence.
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This Apostle had confidence but not contentation. Thou art farre dec•aued that thinkest thou hast sufficient contentation in this worlde. Woe is thee!
This Apostle had confidence but not contentation. Thou art Far dec•aued that Thinkest thou hast sufficient contentation in this world. Woe is thee!
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yea, although thou haue Heauenly graces, and if thou thinkest thou hast contentation, either of glory,
yea, although thou have Heavenly graces, and if thou Thinkest thou hast contentation, either of glory,
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or of sight, all is nothing: Why? Because there cannot, nor shoulde not bee contentation heere:
or of sighed, all is nothing: Why? Because there cannot, nor should not be contentation Here:
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no, the best and moste confident man that liueth, shoulde not thinke hee hath contentation in this pr•s•nt life.
no, the best and most confident man that lives, should not think he hath contentation in this pr•s•nt life.
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All thine holinesse, faith, confidence and hope, shoulde not giue thee full contentation.
All thine holiness, faith, confidence and hope, should not give thee full contentation.
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All the kingdomes, honours, and riches of this worlde, which is nothing but dirt and pelffrie, in respect of those Heauenly thinges, shoulde not giue thee full contentation.
All the kingdoms, honours, and riches of this world, which is nothing but dirt and pelffrie, in respect of those Heavenly things, should not give thee full contentation.
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And yet the worldly foole will saye in his heart, I haue contentation and sufficiencie.
And yet the worldly fool will say in his heart, I have contentation and sufficiency.
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O! but what saide CHRIST to him that decreed with his hart to make wide barnes? Foole, this night thy soule shall be taken from thee, Lu•e ▪ 12. 20. Away with an opinion of contentation in this earth,
OH! but what said CHRIST to him that decreed with his heart to make wide Barns? Fool, this night thy soul shall be taken from thee, Lu•e ▪ 12. 20. Away with an opinion of contentation in this earth,
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and thou bee a king of all the earth:
and thou be a King of all the earth:
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Wilt thou haue contentation without CHRIST? Wilt thou hau• sufficiencie ▪ and not haue Him who is thy life & glorie? When thou art a pilgrime from CHRIST,
Wilt thou have contentation without CHRIST? Wilt thou hau• sufficiency ▪ and not have Him who is thy life & glory? When thou art a pilgrim from CHRIST,
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and wandring from thy countrey and inheritance, wilt thou saye thou hast thine hearts desire? Had euer pilgrime full contentation during the time of his pilgrimage? Then no contentation to the faithfull soule, but in CHRIST.
and wandering from thy country and inheritance, wilt thou say thou hast thine hearts desire? Had ever pilgrim full contentation during the time of his pilgrimage? Then no contentation to the faithful soul, but in CHRIST.
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I shall neuer thinke cōtentation to be in my soule, till I see CHRIST face to face:
I shall never think contentation to be in my soul, till I see CHRIST face to face:
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I giue thee the same counsell, yea, and if I had all spirituall graces, in neuer so great a measure yet no cōtentation for my soule, till I see CHRIST:
I give thee the same counsel, yea, and if I had all spiritual graces, in never so great a measure yet no contentation for my soul, till I see CHRIST:
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for all our blessednesse standeth in the sight of CHRIST, and thou canst not see CHRIST heere,
for all our blessedness Stands in the sighed of CHRIST, and thou Canst not see CHRIST Here,
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because thou art absent from Him:
Because thou art absent from Him:
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For ▪ as long as I am at home (speaking of the soule so long as it is closed heere within this earthly tabernacle) I am absent from CHRIST: For ▪ as long as I am At home (speaking of the soul so long as it is closed Here within this earthly tabernacle) I am absent from CHRIST:
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And this prison of my bodie so closeth mee about, that I cannot see CHRIST.
And this prison of my body so closeth me about, that I cannot see CHRIST.
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Brethren, it is this mortall bodie that is clothed with sinne and mortality, wherewith we must be clothed as long as wee are heere, that holdeth vs from the sight of CHRIST.
Brothers, it is this Mortal body that is clothed with sin and mortality, wherewith we must be clothed as long as we Are Here, that holds us from the sighed of CHRIST.
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It is impossible so long as thou art clothed with the sinfull bodie, to get that full sight of IESVS,
It is impossible so long as thou art clothed with the sinful body, to get that full sighed of JESUS,
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albeit Hee were standing on the earth, cloathed with His glorie. So thou must be vnclothed of this mortalitie, ere thou canst see Him:
albeit He were standing on the earth, clothed with His glory. So thou must be unclothed of this mortality, ere thou Canst see Him:
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And there is the grounde wherefore wee shoulde thinke no contentation whilst wee are in this body:
And there is the ground Wherefore we should think no contentation while we Are in this body:
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Because so long as wee dwell in this mortall body, we shall neuer see CHRIST, nor get a full fruition of His countenance.
Because so long as we dwell in this Mortal body, we shall never see CHRIST, nor get a full fruition of His countenance.
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Therefore, Brethren, take not so much pleasure and delight in this mortall bodie ▪ for I assure thee, it is but a prison, holding the faithfull soule,
Therefore, Brothers, take not so much pleasure and delight in this Mortal body ▪ for I assure thee, it is but a prison, holding the faithful soul,
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and the eye of the faithfull soule from the sight of CHRIST, but assoone as it shall bee loosed from it, it shall mount immediatelie with joye to CHRIST,
and the eye of the faithful soul from the sighed of CHRIST, but As soon as it shall be loosed from it, it shall mount immediately with joy to CHRIST,
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and there get full contentation in His face.
and there get full contentation in His face.
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yee thinke, so long as yee want these earthly thinges, yee cannot get contentation: (I speake not of the wicked,
ye think, so long as ye want these earthly things, ye cannot get contentation: (I speak not of the wicked,
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but euen of the regenerated man) but when the soule getteth this glorious presence of CHRIST in Heauen, it shall haue joye in infinite degrees greater than euer it had in earth.
but even of the regenerated man) but when the soul gets this glorious presence of CHRIST in Heaven, it shall have joy in infinite Degrees greater than ever it had in earth.
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And albeit the body shall lie heere in graue, and ignominie for a time, yet all that shall bee recompensed by the glorious sight of CHRIST, which the soule shall enjoye in the Heauens, beeing separated from the body.
And albeit the body shall lie Here in graven, and ignominy for a time, yet all that shall be recompensed by the glorious sighed of CHRIST, which the soul shall enjoy in the Heavens, being separated from the body.
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Wee thinke we can haue none Heauenly glory and joy, except wee haue this earthly body there:
we think we can have none Heavenly glory and joy, except we have this earthly body there:
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It is true indeede, the soule cannot haue so great joye, as if the soule and body were together:
It is true indeed, the soul cannot have so great joy, as if the soul and body were together:
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but it is also true, that the soule beeing separated, hath greater joye in Heauen, than the soule and body can haue together in this earth.
but it is also true, that the soul being separated, hath greater joy in Heaven, than the soul and body can have together in this earth.
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Otherwise, howe woulde Paul haue desired to haue beene dissolued, he hauing that confidence and earnest-penny of glory,
Otherwise, how would Paul have desired to have been dissolved, he having that confidence and earnest-penny of glory,
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except he had desired that joye in the soule? Alas!
except he had desired that joy in the soul? Alas!
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wee are so senselesse, that wee thinke joye cannot come, except wee get it in our earthly body:
we Are so senseless, that we think joy cannot come, except we get it in our earthly body:
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And this is one part of our miserie.
And this is one part of our misery.
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Now in the next verse (in a parenthesis) he casteth in the cause why hee is absent from GOD,
Now in the next verse (in a parenthesis) he Cast in the cause why he is absent from GOD,
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and a pilgrime heere, and saieth, For wee walke by faith, and not by sight:
and a pilgrim Here, and Saith, For we walk by faith, and not by sighed:
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As if hee woulde saye, All the sight which I haue of Him is afarre of, looke how farre the Heauens are distant from the earth,
As if he would say, All the sighed which I have of Him is afar of, look how Far the Heavens Are distant from the earth,
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also as far is IESVS distāt from the eye of the faithful soule: there is onely a farre sight of Him heere:
also as Far is JESUS distant from the eye of the faithful soul: there is only a Far sighed of Him Here:
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all the sight of Heauenly glory which wee haue here, is like a more, in respect of that sight we shall ge•:
all the sighed of Heavenly glory which we have Here, is like a more, in respect of that sighed we shall ge•:
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it is so farre from thee that it seemeth not to bee the thousand part of that fulnes that it is indeed:
it is so Far from thee that it seems not to be the thousand part of that fullness that it is indeed:
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Thou seest it now as it were a more, but thou shalt once see it as a mountaine in great fulnesse.
Thou See it now as it were a more, but thou shalt once see it as a mountain in great fullness.
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So Paul saith, I see my LORD, but afarre of: there is a great distance betwixt the eye of my soule and Him:
So Paul Says, I see my LORD, but afar of: there is a great distance betwixt the eye of my soul and Him:
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& besides this farnes, such a mist ariseth out of the stinking body of corruption betwixt my LORD and me like a cloude, that it hideth my LORDS face from me.
& beside this farnes, such a missed arises out of the stinking body of corruption betwixt my LORD and me like a cloud, that it Hideth my LORDS face from me.
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So there are two impedimentes, which hinder vs from the full sight of CHRIST the first is the farre distance of place betwixt Him & me:
So there Are two impediments, which hinder us from the full sighed of CHRIST the First is the Far distance of place betwixt Him & me:
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the second is the smoke & mist of my corruptiō that goeth in betwixt me & Him,
the second is the smoke & missed of my corruption that Goes in betwixt me & Him,
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and taketh the sight of my LORD from me.
and Takes the sighed of my LORD from me.
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Find yee not this in your selues by experience? In the beginning of an houre thou shalt haue a sight of Him,
Find ye not this in your selves by experience? In the beginning of an hour thou shalt have a sighed of Him,
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and againe ere the halfe houre bee past, the sight of Him is away let bee a day or halfe a day.
and again ere the half hour be passed, the sighed of Him is away let be a day or half a day.
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Then maruell not, suppose Paule complaineth of this, that he cannot see CHRIST in respect of the farnesse and smoke that commeth betwixt them:
Then marvel not, suppose Paul Complaineth of this, that he cannot see CHRIST in respect of the farness and smoke that comes betwixt them:
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Would to GOD wee had a sense of this! Who is he that once groneth for this, and saieth, Alas.
Would to GOD we had a sense of this! Who is he that once groans for this, and Saith, Alas.
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I am a pilgrime, it is a farre sight which I haue of my LORD: O! if my soule were loosed from my bodie, that I might bee with Him!
I am a pilgrim, it is a Far sighed which I have of my LORD: OH! if my soul were loosed from my body, that I might be with Him!
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Who can saye this? No, wee are all sleeping, and there is none eye lifted vp to CHRIST in this great mis•rie.
Who can say this? No, we Are all sleeping, and there is none eye lifted up to CHRIST in this great mis•rie.
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Wilt thou alwayes crie peace in such a miserie? at last thou shalt be pressed downe to Hell.
Wilt thou always cry peace in such a misery? At last thou shalt be pressed down to Hell.
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Yet to insist vpon this verse ▪ We walke (saith he) by faith and not by sight.
Yet to insist upon this verse ▪ We walk (Says he) by faith and not by sighed.
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Yee see heere then the condition of a Christian is walking, not sitting, nor sleeping, hee must be afoote This worde is euer in the Apostles mouth, 1. Thessal. •. 6. Colloss.
Ye see Here then the condition of a Christian is walking, not sitting, nor sleeping, he must be afoot This word is ever in the Apostles Mouth, 1. Thessal. •. 6. Colossus.
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4. 2. &c. Euer walking, a pilgrime must not sit downe ▪ Thou art a pilgrime, vpon thy journey towardes another countrey, thou must not sit downe:
4. 2. etc. Ever walking, a pilgrim must not fit down ▪ Thou art a pilgrim, upon thy journey towards Another country, thou must not fit down:
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for otherwise thou shalt neuer come to thy journeys ende. The seconde thing which I marke heere ▪ This walking must not be in darknesse,
for otherwise thou shalt never come to thy journeys end. The seconde thing which I mark Here ▪ This walking must not be in darkness,
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but it must bee in light.
but it must be in Light.
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Woe to him that walketh in darkenesse, for if hee were neuer so well occupied, hee shall die in darknesse:
Woe to him that walks in darkness, for if he were never so well occupied, he shall die in darkness:
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hee that walketh in darkenesse, he shall get Hell, for H•ll is darknesse: so that walking must be in light.
he that walks in darkness, he shall get Hell, for H•ll is darkness: so that walking must be in Light.
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The light is of two sorts, they are both set downe in • … hrse: The first is the light and knowledge of •••••:
The Light is of two sorts, they Are both Set down in • … hrse: The First is the Light and knowledge of •••••:
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The second the light of presence and sight.
The second the Light of presence and sighed.
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The knowledge of Faith is but a glimmering, in respect of the other light that is by sight, whē thou shalt see CHRIST:
The knowledge of Faith is but a glimmering, in respect of the other Light that is by sighed, when thou shalt see CHRIST:
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in His presence is a wonderfull light:
in His presence is a wonderful Light:
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when Hee shall looke to thee, and thou to Him, the beames of His glory shall so strike on thee,
when He shall look to thee, and thou to Him, the beams of His glory shall so strike on thee,
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and cause thee shine, that thou shalt bee astonished.
and cause thee shine, that thou shalt be astonished.
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There is no soule ▪ but assoone as it commeth in His presence, it will bee astonished and maruell that euer there was such a light in CHRIST.
There is no soul ▪ but As soon as it comes in His presence, it will be astonished and marvel that ever there was such a Light in CHRIST.
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Faith hath but a small light, but the light by presence is marueilous:
Faith hath but a small Light, but the Light by presence is marvelous:
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H•e shall translate vs to a marueilou, light, 1. Pet. 2. 9. All the Angels wonder at the light which is about the Lambe:
H•e shall translate us to a marueilou, Light, 1. Pet. 2. 9. All the Angels wonder At the Light which is about the Lamb:
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and thy soule, when it shall come into glory, shall stand wondering at such a glory:
and thy soul, when it shall come into glory, shall stand wondering At such a glory:
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and thy body, when it shall followe, shall wonder, and all shall bee wondering at such a passing glory! These are the two sights.
and thy body, when it shall follow, shall wonder, and all shall be wondering At such a passing glory! These Are the two sights.
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Would GOD wee coulde take heede to get a glaunce of that Heauenly glory!
Would GOD we could take heed to get a glance of that Heavenly glory!
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then all the pleasures of this earth would bee but vanitie, dirt, and pelffrie to vs. The Lord yet open our eyes, to get a sight of this glory. These are two lights:
then all the pleasures of this earth would be but vanity, dirt, and pelffrie to us The Lord yet open our eyes, to get a sighed of this glory. These Are two lights:
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and as there is two lights, so there is two kindes of walking:
and as there is two lights, so there is two Kinds of walking:
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The one is in this life ▪ the other in Heauen in the life to come:
The one is in this life ▪ the other in Heaven in the life to come:
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In this life, wee haue a small glimmering, without any Sunne, a blincke of light, enuironed about with darknesse Therefore,
In this life, we have a small glimmering, without any Sun, a blink of Light, environed about with darkness Therefore,
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because of the want of light, there is such stumbling in our walking in this life:
Because of the want of Light, there is such stumbling in our walking in this life:
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but when we shall walke in the Heauens with that H•au•ly light of GOD, with the countenance of CHRIST before our eyes,
but when we shall walk in the Heavens with that H•au•ly Light of GOD, with the countenance of CHRIST before our eyes,
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then no staggering, neither to this side, nor to that, because of that light that is in the face of CHRIST euer shining in our eyes.
then no staggering, neither to this side, nor to that, Because of that Light that is in the face of CHRIST ever shining in our eyes.
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The darknesse yee see is vnpleasant, but the light is pleasant:
The darkness ye see is unpleasant, but the Light is pleasant:
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It is a wonderfull thing, that wee shall get leaue to walke in that inaccessible light of GOD, wherein the Father and the Sonne doe walke.
It is a wonderful thing, that we shall get leave to walk in that inaccessible Light of GOD, wherein the Father and the Son do walk.
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Brethren, thinke on these things, for these are the chiefe points of all. All earthly thinges euanish when the Sunne goeth downe, and darknesse commeth:
Brothers, think on these things, for these Are the chief points of all. All earthly things evanish when the Sun Goes down, and darkness comes:
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Therefore set your eyes vpon that glory, which neuer shall euanish nor decay, as euer ye wold desire to reign there: These dayes require this preparation.
Therefore Set your eyes upon that glory, which never shall evanish nor decay, as ever you would desire to Reign there: These days require this preparation.
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Certainely, preaching and hearing will euanish, and preaching beeing taken away, faith will faile, and without faith how can mē attaine to glory.
Certainly, preaching and hearing will evanish, and preaching being taken away, faith will fail, and without faith how can men attain to glory.
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Therefore, to keepe in the glory of this light, we should earnestly crie, LORD, GIVE VS THIS WORD:
Therefore, to keep in the glory of this Light, we should earnestly cry, LORD, GIVE US THIS WORD:
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For if it bee taken away, wee shall bee worse than they of Sodome and Gomorrha.
For if it be taken away, we shall be Worse than they of Sodom and Gomorrha.
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Now, the Apostle hauing shewed this, he commeth backe againe, and saith, Neuerthelesse we haue confidence, &c. He that hath confidence he will rejoyce to speake of it,
Now, the Apostle having showed this, he comes back again, and Says, Nevertheless we have confidence, etc. He that hath confidence he will rejoice to speak of it,
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& it swelleth so in his heart, that of necessity it must bee vttered, and hee will say once, twise, thrise ▪ I haue confidence:
& it Swells so in his heart, that of necessity it must be uttered, and he will say once, twice, thrice ▪ I have confidence:
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•u• nowe with confidence hee joyneth another thing, to wit, his loue to die, and to slit out of the bodie, to reigne with CHRIST.
•u• now with confidence he Joineth Another thing, to wit, his love to die, and to slit out of the body, to Reign with CHRIST.
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Loue to die is the companion of confidence. Hee saieth, I haue confidence, but I loue rather to remooue out of the bodie,
Love to die is the Companion of confidence. He Saith, I have confidence, but I love rather to remove out of the body,
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and to dwell with the LORD. There are two good thinges, The one confidence, the other light.and to dwell with the LORD. There Are two good things, The one confidence, the other Light.
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The Apostle maketh a choise heere, he will leaue confidence here in the bodie, and hee chooseth to die, that he may attaine to the light:
The Apostle makes a choice Here, he will leave confidence Here in the body, and he chooses to die, that he may attain to the Light:
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and in this respect he would change all the confidence hee hath with death.
and in this respect he would change all the confidence he hath with death.
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Thou wil• not change a foot of earth with death, but th' Apostle will change confidence with death,
Thou wil• not change a foot of earth with death, but the Apostle will change confidence with death,
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and confidence is more preciou, than all ye earth. Few will doe this, and yet thou wi't die and thou hadst sworne it.
and confidence is more preciou, than all the earth. Few will do this, and yet thou wied die and thou Hadst sworn it.
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Well is that bodie that is so resolued to die as Paule was!
Well is that body that is so resolved to die as Paul was!
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But maketh Paule a choise of death for death it selfe? Certainely no man wil choose death for death it selfe for except the LORD lighten death,
But makes Paul a choice of death for death it self? Certainly no man will choose death for death it self for except the LORD lighten death,
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and transforme it, it is an entrie to Hell:
and transform it, it is an entry to Hell:
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And if thou haue none other respect in death but to be quite of this miserable life, (as some will s•y, Would GOD I were dead, that I might bee quite of this miserie) thou shalt bee in greater miserie after death,
And if thou have none other respect in death but to be quite of this miserable life, (as Some will s•y, Would GOD I were dead, that I might be quite of this misery) thou shalt be in greater misery After death,
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than euer thou was whilst thou was liuing.
than ever thou was while thou was living.
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What then should bee the speciall cause that should mooue a man to say, (Would GOD I were dissolued) euen this, I am burthened with sinne, I am burthened with mortalitie.
What then should be the special cause that should move a man to say, (Would GOD I were dissolved) even this, I am burdened with sin, I am burdened with mortality.
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This burthen should bee a great motiue: Well is the soule that is freede of sinne:
This burden should be a great motive: Well is the soul that is freed of sin:
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What pleasure is it to a soule that woulde faine serue GOD, to liue euer in sinne? Nay, no pleasure.
What pleasure is it to a soul that would feign serve GOD, to live ever in sin? Nay, no pleasure.
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This is the speciall motiue that should mooue vs to make choise of death, To bee with IESVS CHRIST, to dwell with Him,
This is the special motive that should move us to make choice of death, To be with JESUS CHRIST, to dwell with Him,
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and to bee in His companie in the participation of that glorie that is in the countenance of CHRIST.
and to be in His company in the participation of that glory that is in the countenance of CHRIST.
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For that ca•se I would flit, that I might bee with my LORD, and embrace that joye.
For that ca•se I would flit, that I might be with my LORD, and embrace that joy.
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So as the miserie of this worlde will put thee forwarde to GOD. so the sweetenesse of CHRISTS companie will draw thee forward.
So as the misery of this world will put thee forward to GOD. so the sweetness of CHRIST company will draw thee forward.
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Then to ende, The Apostle hath preconceaued in himselfe a wonderfull joye of that glorie, when hee sawe it not yet, so must wee doe.
Then to end, The Apostle hath preconceaued in himself a wonderful joy of that glory, when he saw it not yet, so must we do.
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All his walking was by faith, and not by sight:
All his walking was by faith, and not by sighed:
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but hee seeth before the hand an Heauenlie joy and pleasure, in respect of that •ruition that he shall once get of the countenance of CHRIST.
but he sees before the hand an Heavenly joy and pleasure, in respect of that •ruition that he shall once get of the countenance of CHRIST.
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This shoulde learne thee to looke euer for more than thou •eest:
This should Learn thee to look ever for more than thou •eest:
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thinke not that thou hast seene all the glorie that shall come to thee and hast felt all the pleasures that are laid vp for thee in Heauen:
think not that thou hast seen all the glory that shall come to thee and hast felt all the pleasures that Are laid up for thee in Heaven:
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But thinke that there is greater joye and glorie there thā euer thou couldi heare of:
But think that there is greater joy and glory there than ever thou couldi hear of:
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for CHRIST him selfe neuer vttered al the glory that is laid vp for the Sainctes:
for CHRIST him self never uttered all the glory that is laid up for the Saints:
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All that wee see heere is but in a mirrour: All the glorie of CHRIST in the Scripture, is but in a mirrour:
All that we see Here is but in a mirror: All the glory of CHRIST in the Scripture, is but in a mirror:
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li•e as when the Sunne shineth in the mirrour, thou lookest not to the Sunne that shineth,
li•e as when the Sun shines in the mirror, thou Lookest not to the Sun that shines,
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but to the glauncing thereof in the mirrour.
but to the glancing thereof in the mirror.
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And as there is greater shining in the Sunne, than in the glauncing thereof which thou seest ▪ so thinke euer there is greater glorie in Heauen,
And as there is greater shining in the Sun, than in the glancing thereof which thou See ▪ so think ever there is greater glory in Heaven,
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than euer thou hearde of in the Scripture.
than ever thou heard of in the Scripture.
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Suppose not that thou canst thinke of the joyes of Heauen, as men on earth thinke on earthly thinges:
Suppose not that thou Canst think of the Joys of Heaven, as men on earth think on earthly things:
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Who can thinke a thing greater than it is? No, the glory of Heauen, and the joye with CHRIST, mounteth vp aboue the reach of thy faith and hope,
Who can think a thing greater than it is? No, the glory of Heaven, and the joy with CHRIST, mounts up above the reach of thy faith and hope,
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and all thing that is able to conceiue the same. It mounteth vp higher that the Heauen of Heauens is aboue the earth.
and all thing that is able to conceive the same. It mounts up higher that the Heaven of Heavens is above the earth.
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Therefore, thinke not with thy selfe, it is too much that I looke for:
Therefore, think not with thy self, it is too much that I look for:
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Thou failest only in narrownesse, thy Faith and Hope is so narrowe, that they cannot comprehende the thousande part of that glorie:
Thou failest only in narrowness, thy Faith and Hope is so narrow, that they cannot comprehend the thousande part of that glory:
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And so wee should say (I hope, and I belieue, more than I am able to comprehend.) And here is the cause that thou canst not get that full sight of glorie that is laide vp for thee.
And so we should say (I hope, and I believe, more than I am able to comprehend.) And Here is the cause that thou Canst not get that full sighed of glory that is laid up for thee.
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The weake begunne grace of Faith, and the Spirite of GOD in thee is not able to attaine to the thousand part of that glorie.
The weak begun grace of Faith, and the Spirit of GOD in thee is not able to attain to the thousand part of that glory.
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The LORD giue vs grace to preconceaue this glorie in some measure, that wee may seeke the same,
The LORD give us grace to preconceaue this glory in Some measure, that we may seek the same,
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and say with PAVL, I haue Faith and Hope, but that glorie passeth all. The LORD grant vs this, euen for CHRISTES sake, So bee it.
and say with PAUL, I have Faith and Hope, but that glory passes all. The LORD grant us this, even for CHRIST'S sake, So be it.
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THE THIRD SERMON. II. COR. CHAP. V. Where•ore also we couet, that both, dwelling at home, and remoouing from home, wee may bee acceptable to Him.
THE THIRD SERMON. II COR. CHAP. V. Where•ore also we covet, that both, Dwelling At home, and removing from home, we may be acceptable to Him.
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For we must all appeare before the judgement seate of CHRIST, that euery man may receiue the things which are done in his bodie, according to that that he hath done, For we must all appear before the judgement seat of CHRIST, that every man may receive the things which Are done in his body, according to that that he hath done,
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whether it be good or euill. whither it be good or evil.
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Knowing, therefore, that terrour of the LORD, wee perswade men, and wee are made manifest vnto GOD and I trust also that wee are made manifest in your consciences. Knowing, Therefore, that terror of the LORD, we persuade men, and we Are made manifest unto GOD and I trust also that we Are made manifest in your Consciences.
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WEe haue hearde, Brethren, these dayes past, the remedie that the Apostle setteth downe against this temporall death,
we have heard, Brothers, these days past, the remedy that the Apostle sets down against this temporal death,
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& the dissolution of the body.
& the dissolution of the body.
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In a worde, it is a full assurance and perswasion of the heart, that when we are dead, concerning the body,
In a word, it is a full assurance and persuasion of the heart, that when we Are dead, Concerning the body,
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yet we shall liue againe, and shall receiue at the handes of God a more glorious body than euer this bodie was.
yet we shall live again, and shall receive At the hands of God a more glorious body than ever this body was.
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It is an harde matter to get this assurance, for the naturall reason of man cannot,
It is an harden matter to get this assurance, for the natural reason of man cannot,
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nor will not perswade him, that hee once beeing dead, the bodie beeing dissolued in ashes, that euer that bodie shall bee recouered againe.
nor will not persuade him, that he once being dead, the body being dissolved in Ashes, that ever that body shall be recovered again.
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Therefore, the Apostle bringeth in three argumentes of this assurance:
Therefore, the Apostle brings in three Arguments of this assurance:
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The first is the earnest desire that the Godly haue in this life to be glorified:
The First is the earnest desire that the Godly have in this life to be glorified:
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It is a thing impossible that this desire can bee in vaine: Hee that giueth thee a desire of glorie and sighing for it.
It is a thing impossible that this desire can be in vain: He that gives thee a desire of glory and sighing for it.
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He must giue ▪ thee the life and glorie that is desired and sighed for:
He must give ▪ thee the life and glory that is desired and sighed for:
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For otherwise Hee would neuer giue thee grace to sigh once for this life and glorie except Hee were purposed to put thee in possession of that glorie one day.
For otherwise He would never give thee grace to sighs once for this life and glory except He were purposed to put thee in possession of that glory one day.
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The second argument is taken from our regen•ration, or the end of our regeneration.
The second argument is taken from our regen•ration, or the end of our regeneration.
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GOD is Hee that maketh vs of new againe, after we were dismaide by the fall of Adam, Hee createth vs of newe againe, to this ende, that wee should liue the first creation.
GOD is He that makes us of new again, After we were dismayed by the fallen of Adam, He Createth us of new again, to this end, that we should live the First creation.
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It ended indeede, and wee haue lost the right thereof, euen in the first creation. Wee were created to liue euerlastingly, yet wee died.
It ended indeed, and we have lost the right thereof, even in the First creation. we were created to live everlastingly, yet we died.
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But the second creation in IESUS will neuer breake:
But the second creation in IESUS will never break:
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but as in him wee are renewed to life, liue shall wee in the Heauens euerlastingly, it can neuer faile.
but as in him we Are renewed to life, live shall we in the Heavens everlastingly, it can never fail.
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Peter saith in his first epist. chap. 1. vers. 3. Wee are regenerate againe into that liuely hope. Peter Says in his First Epistle. chap. 1. vers. 3. we Are regenerate again into that lively hope.
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The third argument is the Spirit of CHRIST, whereby GOD worketh in vs both the desire and regeneration:
The third argument is the Spirit of CHRIST, whereby GOD works in us both the desire and regeneration:
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hauing once giuen vs that Spirit, He taketh Him not from vs againe, but letteth Him dwell in soule and bodie, to bee an earnestpennie in vs, assuring vs He shal neuer leaue vs, till the whole promises in CHRIST be fulfilled to vs. And therfore He is called the Spirit of trueth. (Iohan. 15. 26. Notwithstanding, of all this confidēce and assurance, vnder-propped with these three pillers, Desire, Regeneration,
having once given us that Spirit, He Takes Him not from us again, but lets Him dwell in soul and body, to be an earnestpennie in us, assuring us He shall never leave us, till the Whole promises in CHRIST be fulfilled to us And Therefore He is called the Spirit of truth. (John 15. 26. Notwithstanding, of all this confidence and assurance, underpropped with these three pillars, Desire, Regeneration,
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and the Spirit, the Apostle hath not full contentation of heart, and the reason is, because he seeth not the LORD.
and the Spirit, the Apostle hath not full contentation of heart, and the reason is, Because he sees not the LORD.
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Hee is yet wandring as a pilgrime in this world, & hath not gotten that joyfull countenance of CHRIST, in the which countenance is onelie sacietie of pleasures:
He is yet wandering as a pilgrim in this world, & hath not got that joyful countenance of CHRIST, in the which countenance is only satiety of pleasures:
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For assure you, the faithfull heart shall neuer haue contentation till it see CHRIST.
For assure you, the faithful heart shall never have contentation till it see CHRIST.
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Therefore, to attaine to this thing, and to get the full satisfactiō of the heart, he maketh choise of death and remouing out of the bodie:
Therefore, to attain to this thing, and to get the full satisfaction of the heart, he makes choice of death and removing out of the body:
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hee preferreth it to all grace that can be had in this life.
he preferreth it to all grace that can be had in this life.
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Hee preferreth it to that confidence and assurance ▪ and to all other graces that hee can haue in this bodie, that he might go vp to that presence of CHRIST.
He preferreth it to that confidence and assurance ▪ and to all other graces that he can have in this body, that he might go up to that presence of CHRIST.
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Thus farre wee haue spoken hitherto. Now to come to the text that we haue presently read.
Thus Far we have spoken hitherto. Now to come to the text that we have presently read.
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The Apostle considering that sight that once we shall see, and that presence that once wee shall haue of ye LORD IESVS, which he hath not gottē nor will not get, till the time it please the LORD to call on him: (and none of vs will get it,
The Apostle considering that sighed that once we shall see, and that presence that once we shall have of you LORD JESUS, which he hath not got nor will not get, till the time it please the LORD to call on him: (and none of us will get it,
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albeit wee woulde neuer so faine, till that the LORD call on vs) he sheweth,
albeit we would never so feign, till that the LORD call on us) he shows,
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therefore, what he will do till that time come that he get that presence, an• how hee will bee occupied liuing here in this pilgrimage, what will bee his studie and care in lif• and death:
Therefore, what he will do till that time come that he get that presence, an• how he will be occupied living Here in this pilgrimage, what will be his study and care in lif• and death:
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Therefore (saith hee) also we couet, that ba• dwelling at home, and remoouing from home, we may b• acceptable to Him. Therefore (Says he) also we covet, that ba• Dwelling At home, and removing from home, we may b• acceptable to Him.
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There is his care in the mean• time.
There is his care in the mean• time.
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All my care, would he say, so long as I liue i• this earth, shall be, to bee acceptable to my Lord, to whom I goe, that I may be the welcomer when I come.
All my care, would he say, so long as I live i• this earth, shall be, to be acceptable to my Lord, to whom I go, that I may be the welcomer when I come.
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Yet, Brethren, because the words are weightie, euery word would be weighed:
Yet, Brothers, Because the words Are weighty, every word would be weighed:
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We couet, saith hee, there is the first worde, and in the first language this word importeth not onely a common desire, but an ambition:We covet, Says he, there is the First word, and in the First language this word imports not only a Common desire, but an ambition:
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So by this word he vttereth that he is griedy of honour, and ambitious:
So by this word he uttereth that he is griedy of honour, and ambitious:
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for there i• an holy ambition that is lawfull, that is requisite, that is needefull in euery Christian man,
for there i• an holy ambition that is lawful, that is requisite, that is needful in every Christian man,
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euen in the purest man that is. But to come to the honour which he coueteth:
even in the Purest man that is. But to come to the honour which he covets:
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We couet (saith he) that we may be acceptable: There is the honour, to be acceptable, to bee counted and liked of.We covet (Says he) that we may be acceptable: There is the honour, to be acceptable, to be counted and liked of.
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The worldlie man that hunteth after the honour of the worlde, he desireth to be esteemed of, to bee had in admiration, and to be in grace.
The worldly man that hunts After the honour of the world, he Desires to be esteemed of, to be had in admiration, and to be in grace.
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So is it with the man of God the honour which he desireth is esteematiō, he would be accounted of, hee would bee in grace and good liking,
So is it with the man of God the honour which he Desires is estimation, he would be accounted of, he would be in grace and good liking,
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and if it were possible, he would be esteemed aboue all the men in the world:
and if it were possible, he would be esteemed above all the men in the world:
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but whome would hee haue to esteeme of him? The worldly ambitious man would bee accounted of by men, hee hath no regarde of GODS estimation of him, hee would haue the Prince accounting of him aboue all Courtiers:
but whom would he have to esteem of him? The worldly ambitious man would be accounted of by men, he hath no regard of GOD'S estimation of him, he would have the Prince accounting of him above all Courtiers:
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hee would haue the people accounting much of him.
he would have the people accounting much of him.
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But the man of GOD, that hath this holie ambition and griedinesse of honour, hee careth not for the account and estimation of men,
But the man of GOD, that hath this holy ambition and griedinesse of honour, he Careth not for the account and estimation of men,
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neither seeketh his praise of men, but of GOD, and CHRIST, with whom hee must dwell after this life:
neither seeks his praise of men, but of GOD, and CHRIST, with whom he must dwell After this life:
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hee desireth in this pilgrimage, to bee assured, that CHRIST hath a liking of him, that after this life hee may reigne with CHRIST as a king for euer: That is his honour.
he Desires in this pilgrimage, to be assured, that CHRIST hath a liking of him, that After this life he may Reign with CHRIST as a King for ever: That is his honour.
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To goe forward in the wordes:
To go forward in the words:
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When seeketh hee to bee acceptable to CHRIST? at what time? There is two times:
When seeks he to be acceptable to CHRIST? At what time? There is two times:
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One time of liuing, and another time of dying: A time when the soule dwelleth in the bodie, and another time when shee flitteth.
One time of living, and Another time of dying: A time when the soul dwells in the body, and Another time when she flits.
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The ambitious holie man seeketh to bee acceptable to the LORD at both these times, both dwelling at home, and flitting from home.
The ambitious holy man seeks to be acceptable to the LORD At both these times, both Dwelling At home, and flitting from home.
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All the honour of the worldlie man is in this life, and whilst the soule is dwelling in this bodie:
All the honour of the worldly man is in this life, and while the soul is Dwelling in this body:
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But once laide downe in his bedde, and let death assaile him, there hee layeth downe his honour:
But once laid down in his Bed, and let death assail him, there he Layeth down his honour:
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and if yee tell him of the honour which hee was seeking, hee will spitte at it.
and if ye tell him of the honour which he was seeking, he will spit At it.
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But the godly man, if euer he was griedy of honour in this life, in the houre of his death he is griedier thereof,
But the godly man, if ever he was griedy of honour in this life, in the hour of his death he is griedier thereof,
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and the nearer death, the griedier of the honour of CHRIST:
and the nearer death, the griedier of the honour of CHRIST:
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hee can haue no contentation in heart, till hee know his soule is acceptable to that LORD whom to hee is going.
he can have no contentation in heart, till he know his soul is acceptable to that LORD whom to he is going.
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As for the meanes whereby hee seeketh to come to this honour, ye will heare of them in the next verse hereafter.
As for the means whereby he seeks to come to this honour, you will hear of them in the next verse hereafter.
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This same Apostle (2. Timoth. 2. 15.) setteth them downe also: when hee hath desired Timothi• to studie to approoue himselfe to GOD, immediately hee subjoyneth,
This same Apostle (2. Timothy 2. 15.) sets them down also: when he hath desired Timothi• to study to approve himself to GOD, immediately he subjoineth,
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If thou wouldest bee approoued, bee a worke-man: thou wilt not get this acceptation by driuing ouer thy life in idlenesse, or sluggishnesse:
If thou Wouldst be approved, be a workman: thou wilt not get this acceptation by driving over thy life in idleness, or sluggishness:
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let euery man, in whatsoeuer estate, bee a worke-man.
let every man, in whatsoever estate, be a workman.
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The worldly man is clyming to his honour by vnlawfull meanes, by flatterie, by falshood, &c. but it endeth in miserie.
The worldly man is climbing to his honour by unlawful means, by flattery, by falsehood, etc. but it Endeth in misery.
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But the godly mā, let him seek to be approued by the King of kings, being a faithfull worke-man in his calling, & diligent therein.
But the godly man, let him seek to be approved by the King of Kings, being a faithful workman in his calling, & diligent therein.
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There is the meane of thine acceptation in this life.
There is the mean of thine acceptation in this life.
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In thy dying, & when all thy senses, thy tongue, thine hand, and all faileth th•e and art not able to worke,
In thy dying, & when all thy Senses, thy tongue, thine hand, and all Faileth th•e and art not able to work,
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yet suffer with patience, and set thine heart patiently to suffer death, that in thy dying GOD may be glorified,
yet suffer with patience, and Set thine heart patiently to suffer death, that in thy dying GOD may be glorified,
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and so thou mayest consecrate both death & life to Him. Marke heere a lesson. Paul of before he maketh a choise to go & dwell with Christ:
and so thou Mayest consecrate both death & life to Him. Mark Here a Lesson. Paul of before he makes a choice to go & dwell with christ:
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he would faine haue bene dead:
he would feign have be dead:
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but here is another desire, which must goe before that, and thou must haue the like desire,
but Here is Another desire, which must go before that, and thou must have the like desire,
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before thou desire to flit out of this bodie and to bee with CHRIST.
before thou desire to flit out of this body and to be with CHRIST.
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First desire, whilst thou art in this bodie, to bee acceptable to Him, and then desire to flit, otherwise not:
First desire, while thou art in this body, to be acceptable to Him, and then desire to flit, otherwise not:
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for certainely, if thou die, before thou bee acceptable to GOD in thy life, thou shalt not bee welcome to Him,
for Certainly, if thou die, before thou be acceptable to GOD in thy life, thou shalt not be welcome to Him,
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and he shal be the most terrible sight to thee that euer thou saw:
and he shall be the most terrible sighed to thee that ever thou saw:
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I shall neuer desire to see Him when I die, if I desire not to bee acceptable to Him first in life and death.
I shall never desire to see Him when I die, if I desire not to be acceptable to Him First in life and death.
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Therefore, studie by a faithfull discharge of thy duetie heere on earth, to bee acceptable to thy LORD, beguile not thy selfe. Learne againe heere.
Therefore, study by a faithful discharge of thy duty Here on earth, to be acceptable to thy LORD, beguile not thy self. Learn again Here.
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When hee hath made a choise to goe and dwell with the LORD, hee desireth that hee may liue a godly life heere first:
When he hath made a choice to go and dwell with the LORD, he Desires that he may live a godly life Here First:
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then the lesson is, A godly life heere is a too-looke to that life which wee shall haue in CHRIST, which maketh a faithfull Pilgrime desire to bee with CHRIST.
then the Lesson is, A godly life Here is a too-looke to that life which we shall have in CHRIST, which makes a faithful Pilgrim desire to be with CHRIST.
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It is an easie thing to haue an eye to the life to come, if thou studie to liue well in this life.
It is an easy thing to have an eye to the life to come, if thou study to live well in this life.
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And on the other part, it is the hope of that life and glory to come,
And on the other part, it is the hope of that life and glory to come,
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and an eye to Heauen that maketh a Pilgrime to liue well in this life: where this eye to Heauen is not, there is no good life.
and an eye to Heaven that makes a Pilgrim to live well in this life: where this eye to Heaven is not, there is no good life.
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Wherefore should we speake further? Alas!
Wherefore should we speak further? Alas!
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these euill liues of men, these murthers, adulteries, thefts, tell vs plainely, there is no sight of Heauen,
these evil lives of men, these murders, adulteries, thefts, tell us plainly, there is no sighed of Heaven,
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nor regarde of the life to come.
nor regard of the life to come.
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Thou that passest thy time, taking thy pleasure in the displeasing of GOD, testifiest, that thine eye was neuer on Heauen, that the eye of thy soule was neuer lifted vp aboue thy bodie,
Thou that passest thy time, taking thy pleasure in the displeasing of GOD, testifiest, that thine eye was never on Heaven, that the eye of thy soul was never lifted up above thy body,
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and assure thy selfe, if thou liue on so, thou shalt neuer see Heauen.
and assure thy self, if thou live on so, thou shalt never see Heaven.
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Now in the next verse, hee subjoyneth another argument, moouing him to bee ambitious to bee with that LORD of life.
Now in the next verse, he subjoineth Another argument, moving him to be ambitious to be with that LORD of life.
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The first argument was, because hee was to dwell with that LORD in Heauen.
The First argument was, Because he was to dwell with that LORD in Heaven.
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The second is, that terrible Iudgement that all flesh shall see, except they endeuour themselues to serue GOD in this life:
The second is, that terrible Judgement that all Flesh shall see, except they endeavour themselves to serve GOD in this life:
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For (saieth hee) wee must all appeare before the Iudgement-seate of CHRIST. Learne a lesson of the pith of this argument.For (Saith he) we must all appear before the Judgement-seat of CHRIST. Learn a Lesson of the pith of this argument.
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As there is a force in the hope of the life to come, so there is a force in the feare of a terrible Iudgement, to mooue a man to liue well here.
As there is a force in the hope of the life to come, so there is a force in the Fear of a terrible Judgement, to move a man to live well Here.
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Looke howe needefull the one is to cause thee to liue well in this life ▪ as needefull also is the other.
Look how needful the one is to cause thee to live well in this life ▪ as needful also is the other.
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Hope of life is needful, feare of judgemēt is needful:
Hope of life is needful, Fear of judgement is needful:
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what should be the cause of this? knowest thou not thy nature, how backward & froward it is? so that except thou be pricked forward with terrors of judgement, thou wilt neuer addresse thy selfe to Heauen,
what should be the cause of this? Knowest thou not thy nature, how backward & froward it is? so that except thou be pricked forward with terrors of judgement, thou wilt never address thy self to Heaven,
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but wilt linguer & sit downe by the way.
but wilt linguer & fit down by the Way.
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Brethren, There are two things in Heauen, and two thinges in earth, both seruing to mooue vs to liue well heere in this life:
Brothers, There Are two things in Heaven, and two things in earth, both serving to move us to live well Here in this life:
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In Heauen there is two seates, one of Grace, which is called, the Throne of grace:
In Heaven there is two seats, one of Grace, which is called, the Throne of grace:
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The other a seate of Iudgement, a Tribunall: Fie on all tribunals in the earth, in respect of that Heauenly Tribunall!
The other a seat of Judgement, a Tribunal: Fie on all tribunals in the earth, in respect of that Heavenly Tribunal!
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The Throne of grace is spoken of to the Hebrewes, Chapt. 4. vers. 16. Let vs goe boldly to the Throne of grace that wee may get mercie.
The Throne of grace is spoken of to the Hebrews, Chapter 4. vers. 16. Let us go boldly to the Throne of grace that we may get mercy.
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But this will not suffice, except the Tribunall of judgement be also before thee, to draw thee forward: both must bee before thee:
But this will not suffice, except the Tribunal of judgement be also before thee, to draw thee forward: both must be before thee:
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and as thou lookest to the Throne of grace with the one eye, so look to the Throne of judgement with the other eye.
and as thou Lookest to the Throne of grace with the one eye, so look to the Throne of judgement with the other eye.
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There are also in like maner two thinges in earth, to draw thee forward: The one, the Gospell of grace, The other, the Law threatning judgement.
There Are also in like manner two things in earth, to draw thee forward: The one, the Gospel of grace, The other, the Law threatening judgement.
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The Gospel drawing thee louinglie to GOD, the Lawe threatning thee to goe forwarde, or else thou shalt die.
The Gospel drawing thee lovingly to GOD, the Law threatening thee to go forward, or Else thou shalt die.
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The Gospell gently alluring thee forwarde, promising that thou shalt get life:
The Gospel gently alluring thee forward, promising that thou shalt get life:
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The Lawe standing about the Gospell as a fire, to terrifie thee, and if thou goe out of the right way, it will burne thee.
The Law standing about the Gospel as a fire, to terrify thee, and if thou go out of the right Way, it will burn thee.
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It will not bee the Gospell alone that will serue the turne. Indeede, if there were no canker in thee, the Gospell would serue the turne:
It will not be the Gospel alone that will serve the turn. Indeed, if there were no canker in thee, the Gospel would serve the turn:
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but in respect of this wicked canker in thy nature, thou must be threatned with the Lawe.
but in respect of this wicked canker in thy nature, thou must be threatened with the Law.
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Seest thou not thy nature? fairnes will not serue the turne, thou must be pulled forward by the haire,
See thou not thy nature? fairness will not serve the turn, thou must be pulled forward by the hair,
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or else thou wilt fall into damnation.
or Else thou wilt fallen into damnation.
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Take me away the rebukes of the Law, if thou bee a king or a Monarch, it is but a dead Gospel to thee, such is the corrupt nature of man:
Take me away the rebukes of the Law, if thou be a King or a Monarch, it is but a dead Gospel to thee, such is the corrupt nature of man:
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Take away the canker of the nature of man, I shall speake nothing of the Lawe:
Take away the canker of the nature of man, I shall speak nothing of the Law:
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but as long as this canker remaineth ▪ the Law must threaten all, from the king to the begger.
but as long as this canker remains ▪ the Law must threaten all, from the King to the beggar.
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I were a false Doctor, if I vsed not the threatning of the Lawe to rebuke this canker of nature.
I were a false Doctor, if I used not the threatening of the Law to rebuke this canker of nature.
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Who is more holie than Paule was? He ▪ looking vp to Heauen, seeing the Mercie-seate,
Who is more holy than Paul was? He ▪ looking up to Heaven, seeing the Mercy-seat,
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likewise seeth the Iudgement-seate, and if hee had not seene the Iudgement-seate, and beene terrified therewith, hee shoulde neuer haue gotten a sight of that Mercie-seate:
likewise sees the Judgement-seat, and if he had not seen the Judgement-seat, and been terrified therewith, he should never have got a sighed of that Mercy-seat:
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so must it bee with vs, wee must see that Iudgement-seate, as well as that Mercie-seate. This is wonderfull:
so must it be with us, we must see that Judgement-seat, as well as that Mercy-seat. This is wonderful:
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Hee was euen nowe speaking of CHRIST as a sweete LORD, and faine would bee at Him,
He was even now speaking of CHRIST as a sweet LORD, and feign would be At Him,
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and nowe againe hee setteth Him vp as a Iudge to terrifie men.
and now again he sets Him up as a Judge to terrify men.
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Is this the LORD, at whom he would bee? Who desireth to appeare before a terrible Iudge? Who hath life and death in his handes? Take heede: this is Paules meaning:
Is this the LORD, At whom he would be? Who Desires to appear before a terrible Judge? Who hath life and death in his hands? Take heed: this is Paul's meaning:
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The LORD IESVS Hee is both terrible to men, and joyous to men, and Hee must bee both joyous and mercifull indeede, to thee who endeuoureth thy selfe to please Him in this life:
The LORD JESUS He is both terrible to men, and joyous to men, and He must be both joyous and merciful indeed, to thee who endeavoureth thy self to please Him in this life:
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Terrible to them who endeuoureth them not to please Him in this life.
Terrible to them who endeavoureth them not to please Him in this life.
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Wouldest thou haue Him mercifull to thee, studie then to liue well serue Him sincerely in thy calling.
Wouldst thou have Him merciful to thee, study then to live well serve Him sincerely in thy calling.
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Wilt thou haue Him terrible to thee, thou shalt indeede finde Him terrible to thee,
Wilt thou have Him terrible to thee, thou shalt indeed find Him terrible to thee,
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and thou shalt shake & tremble at His countenance, in case thou seeke not to please Him in this life.
and thou shalt shake & tremble At His countenance, in case thou seek not to please Him in this life.
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And this shall bee the first sight that euer the wicked, who desired not to please Him in this life, shall get of Him.
And this shall be the First sighed that ever the wicked, who desired not to please Him in this life, shall get of Him.
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Heauen and Hell are thought jests & mocks now adayes:
Heaven and Hell Are Thought jests & mocks now adays:
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& this Tribunall is not looked too, but certainely thou must appeare, either before the Throne of Mercie, or the Tribunal of Iudgement.
& this Tribunal is not looked too, but Certainly thou must appear, either before the Throne of Mercy, or the Tribunal of Judgement.
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Yet to goe forward in the wordes: I shall only touch them, without discoursing on that generall judgement.
Yet to go forward in the words: I shall only touch them, without discoursing on that general judgement.
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Then first heere to let you see the terriblenesse of that judgement, there is an Appearance whereof Esaias, in his 45. Chapter, and the 23. verse thereof,
Then First Here to let you see the terribleness of that judgement, there is an Appearance whereof Isaiah, in his 45. Chapter, and the 23. verse thereof,
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and Paule, Roman. 14. 11. speaketh:
and Paul, Roman. 14. 11. speaks:
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As I liue (saieth the LORD) all knees shall how to Mee, and all thinges shall confesse Mee to bee GOD. As I live (Saith the LORD) all knees shall how to Me, and all things shall confess Me to be GOD.
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There is the reuerence that shall bee at that appearance, all kinges in the earth shall bow their knees:
There is the Reverence that shall be At that appearance, all Kings in the earth shall bow their knees:
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& the tongue that would not speake in this earth to GODS glory shall then bee compelled to speake to His glorie.
& the tongue that would not speak in this earth to GOD'S glory shall then be compelled to speak to His glory.
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Then there is first an appearance: Secondly an necessitie, Thou must appeare:
Then there is First an appearance: Secondly an necessity, Thou must appear:
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Thirdly, an vniuersalitie, all shall appear, without exception, all shall be called and all must answere, Hic sum, I AM HEERE:
Thirdly, an universality, all shall appear, without exception, all shall be called and all must answer, Hic sum, I AM HERE:
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None shall bee away, man nor womā, rich nor poore, from Adam the first man, to the last man borne on the earth. Then fourthly.
None shall be away, man nor woman, rich nor poor, from Adam the First man, to the last man born on the earth. Then fourthly.
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The seate before the which this appearance must bee, is a Tribunall: the Iudge is CHRIST, IEHOVAH, GOD not man onely:
The seat before the which this appearance must be, is a Tribunal: the Judge is CHRIST, JEHOVAH, GOD not man only:
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all knees shall bow to Him as GOD, and not only to CHRIST as GOD, but to CHRIST in our nature, as man, he shall sit as a glorious Iudge,
all knees shall bow to Him as GOD, and not only to CHRIST as GOD, but to CHRIST in our nature, as man, he shall fit as a glorious Judge,
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as it is saide, Iohn, 5. 22. The Father judgeth no man, but hath committed all judgement to the Sonne.
as it is said, John, 5. 22. The Father Judgeth no man, but hath committed all judgement to the Son.
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And as there shall bee one appearance of all, so there must be one receiuing: none shall appeare but something they shall receiue.
And as there shall be one appearance of all, so there must be one receiving: none shall appear but something they shall receive.
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What shall bee receiued? A reward of thy actions and doinges in thy bodie, which rewarde shall appertaine to the bodie as well as to the soule,
What shall be received? A reward of thy actions and doings in thy body, which reward shall appertain to the body as well as to the soul,
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because thou didst them in the bodie.
Because thou didst them in the body.
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As to the qualitie of the rewarde, it is proportionall to that which thou hast done in the bodie, bee it good or euill:
As to the quality of the reward, it is proportional to that which thou hast done in the body, be it good or evil:
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if it bee good, thou shalt bee rewarded with glorie: if euill, thou shalt bee rewarded with ignominie and shame.
if it be good, thou shalt be rewarded with glory: if evil, thou shalt be rewarded with ignominy and shame.
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To insist something vpon the last wordes, because the Papistes sticke to them, and thinke they haue an aduantage of this place:
To insist something upon the last words, Because the Papists stick to them, and think they have an advantage of this place:
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when they heare that euerie one shall receiue according to the thinges which they haue done in the flesh, incontinent they conclude, ERGO, workes merites.
when they hear that every one shall receive according to the things which they have done in the Flesh, incontinent they conclude, ERGO, works merits.
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I answere, Euill workes indeede merite damnation, and damnation shall bee thy portion for them, if thou bee out of IESVS:
I answer, Evil works indeed merit damnation, and damnation shall be thy portion for them, if thou be out of JESUS:
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but good workes haue no merite:
but good works have no merit:
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in all thy good workes there is no deseruing, althogh they were ten thousand more than they are.
in all thy good works there is no deserving, although they were ten thousand more than they Are.
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There is force enough in an euill work to condemne thee, but in a thousand good workes no force to saue.
There is force enough in an evil work to condemn thee, but in a thousand good works no force to save.
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The Apostle saieth not heere, They shall receiue a rewarde for that which they haue done,
The Apostle Saith not Here, They shall receive a reward for that which they have done,
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but according as they haue done:
but according as they have done:
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hee saieth not Propter, making workes a cause, but Secundum, that is, according to the testification of the works.
he Saith not Propter, making works a cause, but Secundum, that is, according to the testification of the works.
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But to leaue the larger insisting in this, as more pertinent to another place, and to come to our purpose.
But to leave the larger insisting in this, as more pertinent to Another place, and to come to our purpose.
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Weigh the wordes, for euerie worde is a worde of weight, importing a terrible Iudgement,
Weigh the words, for every word is a word of weight, importing a terrible Judgement,
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an Appearing, a necessitie of appearing, an vniuersall appearing without exception, no respect of persons, of the king, more than of the begger, no mitigation of the seueritie of the Iudge, &c. CHRIST will haue no mitigation,
an Appearing, a necessity of appearing, an universal appearing without exception, no respect of Persons, of the King, more than of the beggar, no mitigation of the severity of the Judge, etc. CHRIST will have no mitigation,
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but if thou bee a reprobate, thou wilt bee handled seuerelie, albeit thou bee a king.
but if thou be a Reprobate, thou wilt be handled severely, albeit thou be a King.
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The judgement then, being so terrible, the Iudge, CHRIST, must also bee terrible: And so the Apostle saieth, Knowing, therefore, that terrour of the LORD, &c.
The judgement then, being so terrible, the Judge, CHRIST, must also be terrible: And so the Apostle Saith, Knowing, Therefore, that terror of the LORD, etc.
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And all this is to learne euerie soule, not so to presume of the mercie of CHRIST, that thou shalt thinke to finde Him mercifull in that daye,
And all this is to Learn every soul, not so to presume of the mercy of CHRIST, that thou shalt think to find Him merciful in that day,
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except that thou hast studied to bee acceptable vnto Him in this life, and canst say, LORD, I EMPLOY MY SELFE IN SERVING THEE.
except that thou hast studied to be acceptable unto Him in this life, and Canst say, LORD, I EMPLOY MY SELF IN SERVING THEE.
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Away with that presumption of mercie, which maketh the lowne, when hee is mu•thering and committing adulterie, to say, GOD is mercifull.
Away with that presumption of mercy, which makes the lown, when he is mu•thering and committing adultery, to say, GOD is merciful.
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Hauing set downe the terrible Iudgement, hee concludeth what he will doe in his owne person.
Having Set down the terrible Judgement, he Concludeth what he will do in his own person.
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Is the judgement and Iudge so terrible? I will bee wise: the LORD giue vs this wisedome.
Is the judgement and Judge so terrible? I will be wise: the LORD give us this Wisdom.
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Knowing (saith Paul ) that terrour of the LORD I will do my duetie in this life.Knowing (Says Paul) that terror of the LORD I will do my duty in this life.
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My duetie is to preach, to bring men to the faith in CHRIST: I will walke in the discharge of that duetie night and day.
My duty is to preach, to bring men to the faith in CHRIST: I will walk in the discharge of that duty night and day.
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Hee saith, Knowing perfectlie that terrour of the LORD:
He Says, Knowing perfectly that terror of the LORD:
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It is not a blinde terrour that will make a man to doe his duetie in this life,
It is not a blind terror that will make a man to do his duty in this life,
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but it is the knowledge of a Tribunall:
but it is the knowledge of a Tribunal:
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to belieue that there is a Iudge and a Tribunall in Heauen, and that there is a most terrible day abyding.
to believe that there is a Judge and a Tribunal in Heaven, and that there is a most terrible day abiding.
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And if a mā belieued that there is a Tribunall in Heauen, a terrible Iudge sitting there to take account of his doinges in earth,
And if a man believed that there is a Tribunal in Heaven, a terrible Judge sitting there to take account of his doings in earth,
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for all the worlde hee would not offende that GOD: but this cannot sinke in the heart of man:
for all the world he would not offend that GOD: but this cannot sink in the heart of man:
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Hee will say, there is a generall judgement, but this is from the mouth onely, and not from the heart:
He will say, there is a general judgement, but this is from the Mouth only, and not from the heart:
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and surely, as long as a man continueth in sinne, albeit hee should sweare that there is a Tribunall.
and surely, as long as a man Continueth in sin, albeit he should swear that there is a Tribunal.
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it is a token hee knoweth it not. The wordes of judgement auaile nothing:
it is a token he Knoweth it not. The words of judgement avail nothing:
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it is the belieuing, and sure knowledge that there is a judgement, and a terrible Iudge to sinners in Heauen, that doth the turne.
it is the believing, and sure knowledge that there is a judgement, and a terrible Judge to Sinners in Heaven, that does the turn.
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Therefore, seeke perswasion, and looke to that Article of thy Creede, that the Iudge shall come,
Therefore, seek persuasion, and look to that Article of thy Creed, that the Judge shall come,
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and take account both of the quicke & the dead: Belieue it, and then it shall draw thee to liue a godly life.
and take account both of the quick & the dead: Believe it, and then it shall draw thee to live a godly life.
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Knowing, therefore, that terrour of the LORD, wee perswade men, or cause them belieue.Knowing, Therefore, that terror of the LORD, we persuade men, or cause them believe.
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Hee saieth not, I goe to play the part of a king, or of a politicke man, I am busie in this or that turne that appertaineth not to my calling:
He Saith not, I go to play the part of a King, or of a politic man, I am busy in this or that turn that appertaineth not to my calling:
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No, but according to my calling, I preach the Gospell, to perswade men to belieue in CHRIST, that they may bee saued.
No, but according to my calling, I preach the Gospel, to persuade men to believe in CHRIST, that they may be saved.
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To speake the trueth, it is not thy labouring and doing in any other mans calling, that will profite thee,
To speak the truth, it is not thy labouring and doing in any other men calling, that will profit thee,
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but thou art ordained by GOD to doe thy duetie in thine owne calling:
but thou art ordained by GOD to do thy duty in thine own calling:
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and when the account of thy deedes shall bee taken in that Great day, hee shall not say, what hast thou done in another mans calling? but, what hast thou done in thine owne? I made thee a Minister,
and when the account of thy Deeds shall be taken in that Great day, he shall not say, what hast thou done in Another men calling? but, what hast thou done in thine own? I made thee a Minister,
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howe hast thou traueled in that vocation? Therefore I saye, as euerie man would bee readie to giue an account of his doinges, let euerie man bee diligent in his owne vocation, seeking the glorie of GOD therein.
how hast thou traveled in that vocation? Therefore I say, as every man would be ready to give an account of his doings, let every man be diligent in his own vocation, seeking the glory of GOD therein.
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Nowe it might haue beene saide to Paul, Thou boastest much of thy doing and preaching:
Now it might have been said to Paul, Thou boastest much of thy doing and preaching:
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but looke with what sinceritie thou hast beene occupied, and with what vprightnesse of heart thou hast beene preaching in thy life time? He answereth,
but look with what sincerity thou hast been occupied, and with what uprightness of heart thou hast been preaching in thy life time? He Answers,
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and first hee taketh GOD to bee witnesse of the sinceritie of his heart in discharging his Ministerie:
and First he Takes GOD to be witness of the sincerity of his heart in discharging his Ministry:
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and then hee taketh the Corinthians, among whome hee had traueled, to bee witnesse also of his sinceritie.
and then he Takes the Corinthians, among whom he had traveled, to be witness also of his sincerity.
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As for GOD, hee saieth, We are made manifest vnto GOD: And as for men, I trust also I am made manifest in your consciences.
As for GOD, he Saith, We Are made manifest unto GOD: And as for men, I trust also I am made manifest in your Consciences.
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Hee taketh first GOD to bee witnesse, who knoweth the heart, and then the Corinthians, who sawe his actions.
He Takes First GOD to be witness, who Knoweth the heart, and then the Corinthians, who saw his actions.
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Then, Brethren, it is not enough for a Minister, that preacheth CHRIST as Paule doeth,
Then, Brothers, it is not enough for a Minister, that Preacheth CHRIST as Paul doth,
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for to perswade men to belieue in CHRIST, to speake outwardlie to men, as I am now speaking to you,
for to persuade men to believe in CHRIST, to speak outwardly to men, as I am now speaking to you,
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but hee must looke in the meane time, that inwardlie his heart be set vpon GOD, that is, looke that he approoue his heart in sinceritie to GOD, who seeth the heart.
but he must look in the mean time, that inwardly his heart be Set upon GOD, that is, look that he approve his heart in sincerity to GOD, who sees the heart.
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Men marke the wordes that come out of the mouth, but GOD marketh the sinceritie of the heart, to see with what sinceritie the man speaketh.
Men mark the words that come out of the Mouth, but GOD marks the sincerity of the heart, to see with what sincerity the man speaks.
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This that I speake of Paul in his calling, I meane of all other men in their callings.
This that I speak of Paul in his calling, I mean of all other men in their callings.
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Doest thou anie thing outwardlie to men, looke that thou doe it inwardlie in thine heart, with sinceritie to GOD, otherwise thou losest all thy trauell,
Dost thou any thing outwardly to men, look that thou do it inwardly in thine heart, with sincerity to GOD, otherwise thou losest all thy travel,
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albeit it were neuer so good in the presence of men.
albeit it were never so good in the presence of men.
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Of this it followeth, al these are but vaine voyces, to stand vp and say, I haue done this thing or that thing.
Of this it follows, all these Are but vain voices, to stand up and say, I have done this thing or that thing.
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To speake to men, who knowe not the heart, except in the meane time, as thou art speaking vnto men, thou mayest draw the LORD to bee witnesse (as Paule doeth) to the sinceritie of thine heart,
To speak to men, who know not the heart, except in the mean time, as thou art speaking unto men, thou Mayest draw the LORD to be witness (as Paul doth) to the sincerity of thine heart,
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and may say, I haue beene traueiling, with what sinceritie the LORD knoweth: that which I haue done, I haue done it in sinceritie:
and may say, I have been traveling, with what sincerity the LORD Knoweth: that which I have done, I have done it in sincerity:
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not being content to call GOD onelie to bee witnesse, he turneth him to the Corinthians, and he appealeth their consciences to beare recorde of his sinceritie in his doing,
not being content to call GOD only to be witness, he turns him to the Corinthians, and he appealeth their Consciences to bear record of his sincerity in his doing,
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and hee saieth, As for you, Corinthians (speaking sparingly) I trust. &c. Hee was assured of GODS testimonie,
and he Saith, As for you, Corinthians (speaking sparingly) I trust. etc. He was assured of GOD'S testimony,
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but hee trusted, that the Corinthians also would beare him recorde, that hee had traneiled truelie:
but he trusted, that the Corinthians also would bear him record, that he had traneiled truly:
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Hee saieth, in your consciences. It is to bee marked, that he appealeth to their consciences, not their mouthes, but their consciences:
He Saith, in your Consciences. It is to be marked, that he appealeth to their Consciences, not their mouths, but their Consciences:
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for the mouth of man will giue one testimonie, but the conscience will giue another:
for the Mouth of man will give one testimony, but the conscience will give Another:
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And when the conscience will bee saying, the man hath spoken truelie and in sinceritie, the mouth in the meane time will bee backebiting him,
And when the conscience will be saying, the man hath spoken truly and in sincerity, the Mouth in the mean time will be backbiting him,
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and the conscience will say, thou lyest mouth.
and the conscience will say, thou liest Mouth.
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Speake, therefore, euer according to conscience for if thy conscience speak one thing, and thy mouth another, thou shalt bee challenged of a lye.
Speak, Therefore, ever according to conscience for if thy conscience speak one thing, and thy Mouth Another, thou shalt be challenged of a lie.
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It is true indeede, men knowe not the heart of man, as when a Minister is speaking, yee cannot judge of his heart, the LORD judgeth it,
It is true indeed, men know not the heart of man, as when a Minister is speaking, ye cannot judge of his heart, the LORD Judgeth it,
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yet a faithfull and sincere man, hee will vtter sometime the inwarde sinceritie of his heart in his wordes and deedes, that all that seeth and heareth him, will looke in therethorowe,
yet a faithful and sincere man, he will utter sometime the inward sincerity of his heart in his words and Deeds, that all that sees and hears him, will look in therethorowe,
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and see the inwarde sinceritie of the heart, and giue an outward confession of it.
and see the inward sincerity of the heart, and give an outward Confessi of it.
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Now, Brethren, then in this example of Paule, yee haue such a protestation, as the faithfull Pastor shoulde make in the houre of his death,
Now, Brothers, then in this Exampl of Paul, ye have such a protestation, as the faithful Pastor should make in the hour of his death,
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and which should be his testament.
and which should be his Testament.
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There is two things in his Ministerie, the outwarde speaking, and the inwarde sinceritie of the heart.
There is two things in his Ministry, the outward speaking, and the inward sincerity of the heart.
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If hee would protest of his faithfulnesse, looke that hee protest as PAVLE did:
If he would protest of his faithfulness, look that he protest as PAUL did:
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First outwardly, I haue vsed all diligence in discharging all the outward partes of my calling, I haue kept nothing abacke:
First outwardly, I have used all diligence in discharging all the outward parts of my calling, I have kept nothing aback:
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and then inwardly, As for my sinceritie, First I take GOD to bee witnesse, who knoweth and onely seeth mine heart, with what sinceritie I haue spoken,
and then inwardly, As for my sincerity, First I take GOD to be witness, who Knoweth and only sees mine heart, with what sincerity I have spoken,
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and then I take you to witnesse, that haue beene conuersant with mee, so farre as yee can knowe the inwarde sinceritie of mine heart, by my liuing and outwarde actions.
and then I take you to witness, that have been conversant with me, so Far as ye can know the inward sincerity of mine heart, by my living and outward actions.
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Woulde to GOD wee coulde haue this sinceritie. And I praye the LORD graunt mee this sinceritie:
Would to GOD we could have this sincerity. And I pray the LORD grant me this sincerity:
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and I beseech Him, that as Hee hath beene with mee since the beginning of my Ministerie,
and I beseech Him, that as He hath been with me since the beginning of my Ministry,
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so Hee would neuer leaue mee, vntill the time I finish my course with joye. to His glorie, and comfort of His CHVRCH, through IESVS CHRIST our LORD,
so He would never leave me, until the time I finish my course with joy. to His glory, and Comfort of His CHURCH, through JESUS CHRIST our LORD,
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To whome, with the FATHER, and the Holie GHOST, bee all Honour, Praise, and Glorie, both now and euermore, So bee it.
To whom, with the FATHER, and the Holy GHOST, be all Honour, Praise, and Glory, both now and evermore, So be it.
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THE FOVRTH SERMON. II. COR. CHAP. V.
THE FOURTH SERMON. II COR. CHAP. V.
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For wee praise not our selues againe vnto you, but giue you an occasion to rejoyce of vs, that yee may haue to answere against them, who rejoyce in the face, and not in the heart. For we praise not our selves again unto you, but give you an occasion to rejoice of us, that ye may have to answer against them, who rejoice in the face, and not in the heart.
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For whether wee bee out of our wit, wee are it to GOD, or whether wee bee in our right minde, we are it vnto you. For whither we be out of our wit, we Are it to GOD, or whither we be in our right mind, we Are it unto you.
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For that loue of CHRIST constraineth vs. Because wee thus judge, that if one bee dead for all, then were all dead, For that love of CHRIST constrains us Because we thus judge, that if one be dead for all, then were all dead,
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and Hee died for all, that they that liue, shoulde not hence foorth liue vnto themselues,
and He died for all, that they that live, should not hence forth live unto themselves,
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but vnto Him who died for them, and rose againe. but unto Him who died for them, and rose again.
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TO repeat shortlie that which we haue heard in this Chapter, We hearde first of that assurance of glorie and life euerlasting, which is the only remedy against death and the dissolution of this body.
TO repeat shortly that which we have herd in this Chapter, We heard First of that assurance of glory and life everlasting, which is the only remedy against death and the dissolution of this body.
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Wee hearde secondly of the three warrandes of this assurance of life & glorie:
we heard secondly of the three warrants of this assurance of life & glory:
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The first, the earnest desire which the heart had of that glorie and life ▪ The second, Regeneration and renewing:
The First, the earnest desire which the heart had of that glory and life ▪ The second, Regeneration and renewing:
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The thirde, the Holie Spirite, who is the worker of all grace in our heartes,
The Third, the Holy Spirit, who is the worker of all grace in our hearts,
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and who neuer leaueth vs, but abideth in vs, as an assured earnest-pennie of the full accomplishment of all that glorie promised to vs in the word of GOD.
and who never Leaveth us, but Abideth in us, as an assured earnest-penny of the full accomplishment of all that glory promised to us in the word of GOD.
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And yet for all this wee heard that the Apostle had not that contentation nor full satisfaction of his heart ▪ because he is yet a pilgrime, liuing heere by confidence,
And yet for all this we herd that the Apostle had not that contentation nor full satisfaction of his heart ▪ Because he is yet a pilgrim, living Here by confidence,
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and hath not gotten the full presence of his LORD, hee chooseth to leaue all the thinges in this life,
and hath not got the full presence of his LORD, he chooses to leave all the things in this life,
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and therefore, hee taketh resolution what hee will doe in life and death, to the ende, that when hee commeth to his LORD in the Heauens, hee may bee welcome.
and Therefore, he Takes resolution what he will do in life and death, to the end, that when he comes to his LORD in the Heavens, he may be welcome.
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The thing hee resolueth to doe is this, hee endeuoureth himselfe in his calling to be acceptable to Him in life and death:
The thing he resolveth to do is this, he endeavoureth himself in his calling to be acceptable to Him in life and death:
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and hee will consecrate all the actions and sufferinges of both to Him.
and he will consecrate all the actions and sufferings of both to Him.
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Beside that glory to come, which moueth him to studie to bee acceptable to his LORD, he setteth downe another motiue, a terrible Tribunall which abideth him and all men and women, who studie not to bee acceptable to the LORD.
Beside that glory to come, which moves him to study to be acceptable to his LORD, he sets down Another motive, a terrible Tribunal which Abideth him and all men and women, who study not to be acceptable to the LORD.
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The soule shall not so soone depart out of the bodie, but it shall also as soone bee presented before that Tribunall,
The soul shall not so soon depart out of the body, but it shall also as soon be presented before that Tribunal,
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and shall receiue that dolorous sentence, if they haue not studied to bee acceptable to Him.
and shall receive that dolorous sentence, if they have not studied to be acceptable to Him.
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Therefore, the Apostle concludeth, Knowing, therefore, that terrour of the LORDm we trauell in our calling to preach Christ,
Therefore, the Apostle Concludeth, Knowing, Therefore, that terror of the LORDm we travel in our calling to preach christ,
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and to bring men to faith, and that not for the fashion, but in sinceritie of heart:
and to bring men to faith, and that not for the fashion, but in sincerity of heart:
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so that wee take God (who seeth the heart) to be witnesse to vs of our sinceritie.
so that we take God (who sees the heart) to be witness to us of our sincerity.
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And as to you, Corinthians, vpon whom we haue bestowed our labour, wee appeale to your consciences,
And as to you, Corinthians, upon whom we have bestowed our labour, we appeal to your Consciences,
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and wee take you to be witnesse of that same sinceritie of our calling. This is the summe of all which ye haue heard hitherto in this Chapter.
and we take you to be witness of that same sincerity of our calling. This is the sum of all which you have herd hitherto in this Chapter.
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Now to come to this Text which we haue read:
Now to come to this Text which we have read:
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In the first verse, the Apostle hauing spoken of his sinceritie in preaching, the Corinthians, who had not that liking of him which they shoulde haue had, might haue objected,
In the First verse, the Apostle having spoken of his sincerity in preaching, the Corinthians, who had not that liking of him which they should have had, might have objected,
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Well Paule, yet vauntest thou of thy selfe? thou hast once vaunted of thy selfe (as appeareth in the second and third Chapters preceeding) and yet art thou commending thy selfe? He answereth, no, I commend not my selfe againe, I vaunted not of my selfe before, nor now neither:
Well Paul, yet vauntest thou of thy self? thou hast once vaunted of thy self (as appears in the second and third Chapters preceding) and yet art thou commending thy self? He Answers, no, I commend not my self again, I vaunted not of my self before, nor now neither:
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but when I said, We are made manifest to GOD, and I trust also that wee are made manifest in your consciences:
but when I said, We Are made manifest to GOD, and I trust also that we Are made manifest in your Consciences:
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in these words I giue you occasion to glorie of me, and not so much for my cause as for the cause of false flattering Apostles, who glorie in their outward doings, without sinceritie of the heart:
in these words I give you occasion to glory of me, and not so much for my cause as for the cause of false flattering Apostles, who glory in their outward doings, without sincerity of the heart:
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the repressing of these mens vaine glorying, is the cause of this my speaking. This is the meaning of this verse.
the repressing of these men's vain glorying, is the cause of this my speaking. This is the meaning of this verse.
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Then, this Text beeing plaine, learne these lessons:
Then, this Text being plain, Learn these Lessons:
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I marke first in the person of the Corinthians, who objecteth this vaunting to the Apostle, mistaking his words.
I mark First in the person of the Corinthians, who Objecteth this vaunting to the Apostle, mistaking his words.
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Scarse may a godly man speake a worde or two of the grace which the Lord hath giuen him,
Scarce may a godly man speak a word or two of the grace which the Lord hath given him,
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and that not to his owne praise, but to the praise of his God, when he is mistaken by euill men, who set thēselues to wryth euery word that is spoken:
and that not to his own praise, but to the praise of his God, when he is mistaken by evil men, who Set themselves to wryth every word that is spoken:
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And if euer there was an age in ye which this vice reigned, I am assured (& experience proueth it) none age may bee compared, in that case, to this age:
And if ever there was an age in you which this vice reigned, I am assured (& experience Proves it) none age may be compared, in that case, to this age:
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Yea, a godly man can do nothing, but incontinent he is mistaken:
Yea, a godly man can do nothing, but incontinent he is mistaken:
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he can speake nothing but he is misconstrued, and especially the Ministers in their callings, among all men their words are most miscōstrued ▪ the day riseth not,
he can speak nothing but he is misconstrued, and especially the Ministers in their callings, among all men their words Are most misconstrued ▪ the day Riseth not,
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but there is an euident experience of this point, and euerie one seeth it. Therfore, what remedy? but patience:
but there is an evident experience of this point, and every one sees it. Therefore, what remedy? but patience:
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all this judging is but for a time, tary a litle while, and keepe a good conscience in the meane time,
all this judging is but for a time, tarry a little while, and keep a good conscience in the mean time,
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and we shall see another judgemēt, when He shall come who judgeth rightly.
and we shall see Another judgement, when He shall come who Judgeth rightly.
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Then secondly, learne in the person of Paul: he will not haue it so much as once seeming, that he pra•seth himselfe:
Then secondly, Learn in the person of Paul: he will not have it so much as once seeming, that he pra•seth himself:
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euery good man, and especially a Minister should flee all occasion of vaine glorie:
every good man, and especially a Minister should flee all occasion of vain glory:
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Yea, Christian modestie, and sobernesse require, that euery man though they were indued with the greatest graces in the world,
Yea, Christian modesty, and soberness require, that every man though they were endued with the greatest graces in the world,
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yet they should speak and thinke of themselues soberly:
yet they should speak and think of themselves soberly:
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the more they haue, the greater graces that God hath giuen thē, the lesse they should account of themselues:
the more they have, the greater graces that God hath given them, the less they should account of themselves:
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yea, suppose they be somthing in the sight of God ▪ yet looking to the naughtinesse that abideth in this cankred nature ▪ they shold say of themselues (I am nothing) for th'Apostle saith, 1. Cor. 8. 2 & Gal. 6. 3. He that thinketh himselfe something, he is nothing & Phil. 2. 3. Let euery man account another man better than himselfe.
yea, suppose they be something in the sighed of God ▪ yet looking to the naughtiness that Abideth in this cankered nature ▪ they should say of themselves (I am nothing) for th'Apostle Says, 1. Cor. 8. 2 & Gal. 6. 3. He that Thinketh himself something, he is nothing & Philip 2. 3. Let every man account Another man better than himself.
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If a man will meditate on his owne estate, either by night or by day, let him thinke of his infirmities, his sins and naughtines:
If a man will meditate on his own estate, either by night or by day, let him think of his infirmities, his Sins and naughtiness:
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will hee rejoyce of himselfe in his owne mind? looke to Paul what he saith. 2. Corin. 12. 9. I will rejoyce in mine infirmities, that the power of Iesus may dwell in mee.
will he rejoice of himself in his own mind? look to Paul what he Says. 2. Corin. 12. 9. I will rejoice in mine infirmities, that the power of Iesus may dwell in me.
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The power of God neuer dwelt in a proud nor ambitious heart, but in an humble heart:
The power of God never dwelled in a proud nor ambitious heart, but in an humble heart:
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God resisteth the proud, & giueth grace to the humble ▪ 1. Pet. 5. 5. So Paul, when hee was musing of himselfe,
God Resisteth the proud, & gives grace to the humble ▪ 1. Pet. 5. 5. So Paul, when he was musing of himself,
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albeit hee had seene great visions, 2. Cor. 12. he complaineth of his infirmitie to the Lord:
albeit he had seen great visions, 2. Cor. 12. he Complaineth of his infirmity to the Lord:
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the Lord answereth, My grace is sufficient for thee, my power is made perfect through weaknes.
the Lord Answers, My grace is sufficient for thee, my power is made perfect through weakness.
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Then thou that wouldst be strong in God ▪ be weake in thy selfe: thinke night and day of thine infirmity & misery by sin.
Then thou that Wouldst be strong in God ▪ be weak in thy self: think night and day of thine infirmity & misery by since.
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I mark againe in the words of the Apostle: A godly man may rejoyce and glory in the grace of God:
I mark again in the words of the Apostle: A godly man may rejoice and glory in the grace of God:
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Why should not the grace of God bee gloried in? The Apostle, 2. Cor. chap. 18. vers. 5. whē he hath spoken of that Heauenly reuelation, Of such a man I will rejoyce, saith he, of my selfe will I not rejoyce,
Why should not the grace of God be gloried in? The Apostle, 2. Cor. chap. 18. vers. 5. when he hath spoken of that Heavenly Revelation, Of such a man I will rejoice, Says he, of my self will I not rejoice,
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except it bee of mine infirmity. except it be of mine infirmity.
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Then may not a godly man speake of him selfe? Yes, he may speake of himselfe,
Then may not a godly man speak of him self? Yes, he may speak of himself,
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as the instrumēt of God, as the dispenser of the grace of God, as Paul did here.
as the Instrument of God, as the dispenser of the grace of God, as Paul did Here.
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To what ende? That they, vnto whome the Lord hath made him a good instrument, vpon whom hee hath bestowed his trauels, may glorifie God,
To what end? That they, unto whom the Lord hath made him a good Instrument, upon whom he hath bestowed his travels, may Glorify God,
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and render vnto him the honour of a Minister.
and render unto him the honour of a Minister.
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Paule saieth, 1. Cor. 4. 1. Let a man count of vs, as of the Ministers of Christ, Paul Saith, 1. Cor. 4. 1. Let a man count of us, as of the Ministers of christ,
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and disposers of the secretes of God. and disposers of the secrets of God.
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And so a Minister should haue honour, and they vpon whome hee hath bestowed his trauels,
And so a Minister should have honour, and they upon whom he hath bestowed his travels,
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and the grace which God hath giuē him, should honour him, & they are as greatlie indebted to giue it him,
and the grace which God hath given him, should honour him, & they Are as greatly indebted to give it him,
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as anie debt that euer they ought to pay.
as any debt that ever they ought to pay.
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Therefore, the Apostle saieth, 2. Cor. 12. 11. I haue beene foolish in glorying, but ye haue compelled me,
Therefore, the Apostle Saith, 2. Cor. 12. 11. I have been foolish in glorying, but you have compelled me,
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because I should haue beene commended by you. Because I should have been commended by you.
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It is a point of sacriledge to take anie honour from them that God hath giuē them.
It is a point of sacrilege to take any honour from them that God hath given them.
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Now wherefore is this, that th'Apostle would haue them glorying of him? Not so much for his owne cause as for the cause of false Teachers, who rejoyced in the face,
Now Wherefore is this, that th'Apostle would have them glorying of him? Not so much for his own cause as for the cause of false Teachers, who rejoiced in the face,
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& not in the heart, that is, not in inwarde sincerity, but in outward things, hauing a faire show of eloquence and faire words.
& not in the heart, that is, not in inward sincerity, but in outward things, having a fair show of eloquence and fair words.
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Then learne, ambition must not be borne with:
Then Learn, ambition must not be born with:
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it is pernicious both to the man in whome it is, and to other men who haue adoe with him.
it is pernicious both to the man in whom it is, and to other men who have ado with him.
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This vaine glorying is a kind of blasphemie, for that which thou takest to thy selfe in thy vaine glorying, thou reauest God of it ▪ in what calling soeuer thou bee.
This vain glorying is a kind of blasphemy, for that which thou Takest to thy self in thy vain glorying, thou reauest God of it ▪ in what calling soever thou be.
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Therefore, th•• vaine vaunting of our selues is a vice, which among all vices should bee most repressed.
Therefore, th•• vain vaunting of our selves is a vice, which among all vices should be most repressed.
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Alace that stinking flesh should stand vp and reaue God of his glorie!
Alace that stinking Flesh should stand up and reave God of his glory!
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Now, wouldest thou haue a meane to represse this v•unting in the mouth of an ambitious man? When hee is vaunting of these outward graces and benefites,
Now, Wouldst thou have a mean to repress this v•unting in the Mouth of an ambitious man? When he is vaunting of these outward graces and benefits,
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as an emptie vessell, sounding without sinceritie in his heart, cast thou vp in his teeth the sincerity of the heart:
as an empty vessel, sounding without sincerity in his heart, cast thou up in his teeth the sincerity of the heart:
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say, vaine man ▪ all thy speach is in thy face, and not in thine heart.
say, vain man ▪ all thy speech is in thy face, and not in thine heart.
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Set vp the heart against the face, and it shall shame it.
Set up the heart against the face, and it shall shame it.
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It auaileth not to speake of anie thing that thou canst doe, except thou haue inward sinceritie in the heart:
It avails not to speak of any thing that thou Canst do, except thou have inward sincerity in the heart:
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For these outward things shall euanish, and dare not appeare before God in that great day: but sinceritie remaineth for euer.
For these outward things shall evanish, and Dare not appear before God in that great day: but sincerity remains for ever.
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To come to the next verse: Yet they will not let him bee: yet they will object vnto him his foolishnesse.
To come to the next verse: Yet they will not let him be: yet they will Object unto him his foolishness.
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Who will vaunt of himselfe but a foole? Paule, thou art a foole, thou braggest of thy selfe.
Who will vaunt of himself but a fool? Paul, thou art a fool, thou braggest of thy self.
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The Apostle answereth with modestie, Whether we bee out of our wit, wee are it to GOD,
The Apostle Answers with modesty, Whither we be out of our wit, we Are it to GOD,
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or whether wee bee in our right minde, wee are it vnto you. There is the Apostles answere.or whither we be in our right mind, we Are it unto you. There is the Apostles answer.
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Then, Brethren that which God counteth wisdome, the world counteth it foolishnesse, and that which the worlde counteth wisdome, God counteth it foolishnesse.
Then, Brothers that which God counteth Wisdom, the world counteth it foolishness, and that which the world counteth Wisdom, God counteth it foolishness.
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Was there anie foolish talking here, when the Apostle saith, We are manifest to God,
Was there any foolish talking Here, when the Apostle Says, We Are manifest to God,
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and I doubt not but we are manifest also to your cōsciences? Was there any bragging here? So the wisdome of God is foolishnes to the world,and I doubt not but we Are manifest also to your Consciences? Was there any bragging Here? So the Wisdom of God is foolishness to the world,
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& shal be, as long as corrupt nature is within vs:
& shall be, as long as corrupt nature is within us:
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And the Apostle saith, 1. Cor. 3. 19. The wisdome of the world is foolishnes with God.
And the Apostle Says, 1. Cor. 3. 19. The Wisdom of the world is foolishness with God.
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But the question cannot now be decided what the true wisdome is, and what false wisdome i•: the end will proue.
But the question cannot now be decided what the true Wisdom is, and what false Wisdom i•: the end will prove.
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True wisdome is justified of her owne children, Matt. 11. 19. Well, the end will shew,
True Wisdom is justified of her own children, Matt. 11. 19. Well, the end will show,
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and espec•ally that day when all things shall be reuealed. Foolishnesse shall stand vp, and all the world shall see it to be foolishnes:
and espec•ally that day when all things shall be revealed. Foolishness shall stand up, and all the world shall see it to be foolishness:
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Wisedome shall stand vp, and all the world shall see it to bee Wisdome, & then it shal haue the owne approbation.
Wisdom shall stand up, and all the world shall see it to be Wisdom, & then it shall have the own approbation.
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So that these mē, that will be counted wise in this world, will bee compelled to vtter these wordes of them, whom they esteemed fooles in this worlde, Are these the men, whose liues wee counted foolishnes? And I beseech God to opē our eyes to see this true wisedome & especially in things concerning religiō, which wisdom only wil abide approbation.
So that these men, that will be counted wise in this world, will be compelled to utter these words of them, whom they esteemed Fools in this world, are these the men, whose lives we counted foolishness? And I beseech God to open our eyes to see this true Wisdom & especially in things Concerning Religion, which Wisdom only will abide approbation.
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Secondly learne, Paule here yeeldeth to them, & saith, Let me bee mad, I am mad to God:
Secondly Learn, Paul Here yields to them, & Says, Let me be mad, I am mad to God:
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my God is before mine e•es, and I care not to bee mad to this worlde:
my God is before mine e•es, and I care not to be mad to this world:
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And as for you, if I bee in my right mind, it is to you:
And as for you, if I be in my right mind, it is to you:
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Ye Corinthiās ▪ haue nothing to laye to my charge, for I haue done my duetie faithfully to you.
You Corinthiās ▪ have nothing to say to my charge, for I have done my duty faithfully to you.
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Brethren, see ye not heere the care which we should ha•e of the glory of God & of the Church of God and her saluation? It should cause a man of this calling that Paul was of, to be rauished in spirit,
Brothers, see you not Here the care which we should ha•e of the glory of God & of the Church of God and her salvation? It should cause a man of this calling that Paul was of, to be ravished in Spirit,
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and to be content to be counted a foole in this world, that God may bee glorified,
and to be content to be counted a fool in this world, that God may be glorified,
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and men helped forwarde to Heauen.
and men helped forward to Heaven.
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If God bee glorified in my madnes, what regard I to be mad? what respect is to be made of a mā in this world? and what if men goe to ruine and decay,
If God be glorified in my madness, what regard I to be mad? what respect is to be made of a man in this world? and what if men go to ruin and decay,
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so that God bee glorified? But alas!
so that God be glorified? But alas!
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there is such a selfeloue ingraffed in the heart of euery man, that wee wil not suffer God to be honoured,
there is such a Self-love Ingrafted in the heart of every man, that we will not suffer God to be honoured,
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except it may stand with our honour.
except it may stand with our honour.
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& we will say, I will not be esteemed a foole, I will not be disgraced:
& we will say, I will not be esteemed a fool, I will not be disgraced:
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if it may stand with mine honour and profite I will glorifie Him:
if it may stand with mine honour and profit I will Glorify Him:
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but if His honour and mine stand not together, I will chiefely haue respect to mine own honour.
but if His honour and mine stand not together, I will chiefly have respect to mine own honour.
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So it will neuer be well ▪ till wee get this cankred selfe-loue submitting it selfe to the glorie of God.
So it will never be well ▪ till we get this cankered Self-love submitting it self to the glory of God.
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And it should be the greatest endeuour that euer we should haue in this world, to cast out this selfe-loue, that we may be content, that God may bee glorified,
And it should be the greatest endeavour that ever we should have in this world, to cast out this Self-love, that we may be content, that God may be glorified,
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although it were to our dishonour ▪ yea ▪ though it were with our destruction.
although it were to our dishonour ▪ yea ▪ though it were with our destruction.
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It is not selfe-loue that bringeth honour and glory, onelie honour is of God ▪ & thou shalt neuer get honour except thou cast away selfe-loue, that God may bee glorified. Then to go forward:
It is not Self-love that brings honour and glory, only honour is of God ▪ & thou shalt never get honour except thou cast away Self-love, that God may be glorified. Then to go forward:
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Paul must haue somthing for him, why he will bee mad for Gods cause: hee will not bee mad without some reason:Paul must have something for him, why he will be mad for God's cause: he will not be mad without Some reason:
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therefore, in the next verse he saith, For the loue of God constraineth vs:
Therefore, in the next verse he Says, For the love of God constrains us:
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as if he would say, I am constrained to this foolishnesse, and a charge is laide on me to doe so.
as if he would say, I am constrained to this foolishness, and a charge is laid on me to do so.
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I am bound and obliged so to doe: that is, to be a mad man for the glorie of my GOD.
I am bound and obliged so to do: that is, to be a mad man for the glory of my GOD.
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And from whence commeth this necessitie? It is the loue of God, saieth hee, that constraineth mee:
And from whence comes this necessity? It is the love of God, Saith he, that constrains me:
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this bande that bindeth me is the loue of Christ not the loue which I beare to Him (that is too weake) but the loue which H•e beareth to mee, it bindoth all my senses,
this band that binds me is the love of christ not the love which I bear to Him (that is too weak) but the love which H•e bears to me, it bindoth all my Senses,
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and vrgeth me to honour my God with my whole bodie. These are the words.
and urges me to honour my God with my Whole body. These Are the words.
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Then the verie necessitie which lieth on thee to bee a mad man for GODS cause, it is not a thing whereof thou canst free thy selfe:
Then the very necessity which lies on thee to be a mad man for GOD'S cause, it is not a thing whereof thou Canst free thy self:
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there is a necessity aid on thee to bee counted mad for Christes cause.
there is a necessity aid on thee to be counted mad for Christ's cause.
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Then, if there be a necessitie laid on vs to doe this (albeit it bee to our owne dishonour) what if wee doe it not,
Then, if there be a necessity laid on us to do this (albeit it be to our own dishonour) what if we do it not,
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but will shake off this yoke? Then I tell thee, in place of it, another necessitie must come in, a necessitie of woe.
but will shake off this yoke? Then I tell thee, in place of it, Another necessity must come in, a necessity of woe.
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Paule saieth, 1. Cor. 9. 16. Woe to me if I preach not the Gospell. Paul Saith, 1. Cor. 9. 16. Woe to me if I preach not the Gospel.
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God hath laid this necessity on me to preach, and if I cast it off, another necessitie of woe shall be laide on mee Alas!
God hath laid this necessity on me to preach, and if I cast it off, Another necessity of woe shall be laid on me Alas!
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this world thinketh all this worshipping of God to be voluntarie, that men may serue GOD as they please,
this world Thinketh all this worshipping of God to be voluntary, that men may serve GOD as they please,
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and that men may preach as they please, this way, or that way, and speake heere,
and that men may preach as they please, this Way, or that Way, and speak Here,
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and holde their tongue there, as they will.
and hold their tongue there, as they will.
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But I say to thee, Wilt thou free me of that necessitie that lieth on mee? Art thou able to take it off my backe? If thou bee not able,
But I say to thee, Wilt thou free me of that necessity that lies on me? Art thou able to take it off my back? If thou be not able,
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then for GODS sake let mee preach the Gospell with freedome and sinceritie of heart.
then for GOD'S sake let me preach the Gospel with freedom and sincerity of heart.
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I tell thee, There is such a necessitie laide vpon the shoulders of the Ministers to vtter euery thing which the Lord putteth into their mouthes, that if thou shake off this necessity another necessitie of woe shall be laid vpon them.
I tell thee, There is such a necessity laid upon the shoulders of the Ministers to utter every thing which the Lord putteth into their mouths, that if thou shake off this necessity Another necessity of woe shall be laid upon them.
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And this shall be their crie on their dead-bed, Woe to mee, that I preached not the Gospell truelie. Yet to goe forward.
And this shall be their cry on their dead-bed, Woe to me, that I preached not the Gospel truly. Yet to go forward.
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From whence commeth this necessitie? Hee saieth ▪ It is the loue of GOD that constraineth mee It is the loue of Christ which Hee shewed in His suffering for me, that bindeth mee.
From whence comes this necessity? He Saith ▪ It is the love of GOD that constrains me It is the love of christ which He showed in His suffering for me, that binds me.
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So, it was the loue of Christ towardes Paule that moued him patiently to be called mad for Christs cause.
So, it was the love of christ towards Paul that moved him patiently to be called mad for Christ cause.
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Christ, for the loue which He did beare to vs, suffered Himself not only to be called mad,
christ, for the love which He did bear to us, suffered Himself not only to be called mad,
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but to be called a Deuill, Matt. 12. 24. He suffered the extremitie of paine and ignominie for our sakes:
but to be called a devil, Matt. 12. 24. He suffered the extremity of pain and ignominy for our sakes:
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and all the reuilinges and reproches that shoulde haue lighted vpon vs, Hee tooke them vpon Him.
and all the revilings and Reproaches that should have lighted upon us, He took them upon Him.
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Such was His loue towardes vs. Then, wilt not thou suffer to be called a mad man for His cause? If thou wouldest haue a part of ye inheritāce which Christ conquered, thou must bee bound, a necessitie must be laide vpon thee,
Such was His love towards us Then, wilt not thou suffer to be called a mad man for His cause? If thou Wouldst have a part of you inheritance which christ conquered, thou must be bound, a necessity must be laid upon thee,
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and if thou bee loosed, thou art loosed from the loue of IESVS, and then woe and euerlasting destruction shall come vpon thee.
and if thou be loosed, thou art loosed from the love of JESUS, and then woe and everlasting destruction shall come upon thee.
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I see then, all our seruice of Christ ▪ is of necessitie.
I see then, all our service of christ ▪ is of necessity.
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Then what pleasure can bee in the seruice of CHRIST, if it bee constrained seruice? The thing I am compelled to doe, I will haue little pleasure in the doing of it:
Then what pleasure can be in the service of CHRIST, if it be constrained service? The thing I am compelled to do, I will have little pleasure in the doing of it:
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In deed it is true, thou art not loose, but bound: From the time that thou enterest into the Church of Christ, thou enterest into bonds:
In deed it is true, thou art not lose, but bound: From the time that thou enterest into the Church of christ, thou enterest into bonds:
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but there is a great difference betwixt band and band: one band will binde thee & force thee to do a thing, whether thou wilt, or wilt not:
but there is a great difference betwixt band and band: one band will bind thee & force thee to do a thing, whither thou wilt, or wilt not:
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Another band will only leade thee the right way, which thou art to goe.
another band will only lead thee the right Way, which thou art to go.
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Brethren, this band that Paule speaketh of in this place, it is a sweete band the band of the loue of Christ,
Brothers, this band that Paul speaks of in this place, it is a sweet band the band of the love of christ,
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and it bindeth thee sweetly and louingly to discharge thy duety towards God: and all thy duety by this band is voluntary:
and it binds thee sweetly and lovingly to discharge thy duty towards God: and all thy duty by this band is voluntary:
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and hee who is bound with this bād, will rejoyce more to be called a foole for Christs sake,
and he who is bound with this band, will rejoice more to be called a fool for Christ sake,
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than to be esteemed a king vpō the earth.
than to be esteemed a King upon the earth.
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But thou must take heed where this band is that bindeth thee, that it may leade thee to doe thy duetie willinglie:
But thou must take heed where this band is that binds thee, that it may lead thee to do thy duty willingly:
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If the loue of Christ, which is the band, be outwith thee onelie sounding in thine eare (as when it is tolde thee, Christ loueth thee) I tell thee it wil not bind thee.
If the love of christ, which is the band, be outwith thee only sounding in thine ear (as when it is told thee, christ loves thee) I tell thee it will not bind thee.
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All the preaching in the world will not bind thee, if it be without thee:
All the preaching in the world will not bind thee, if it be without thee:
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Paul saith, therefore, Rom ▪ 5. 5. The loue of God is spread abroad in our hearts, thorow the holy Spirit that is giuen vs. Then, that that loue may binde thine heart it must bee powred in thee,Paul Says, Therefore, Rom ▪ 5. 5. The love of God is spread abroad in our hearts, thorough the holy Spirit that is given us Then, that that love may bind thine heart it must be poured in thee,
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and when it entereth into the heart, it looseth ye heart with such a sweetnesse to doe Gods will as is vnspeakeable:
and when it entereth into the heart, it loses you heart with such a sweetness to do God's will as is unspeakable:
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it bindeth the heart with an exceeding joye. Would to God wee had a taste of this loue! All is but words.
it binds the heart with an exceeding joy. Would to God we had a taste of this love! All is but words.
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There cā be no such sweetnesse as that is, from once the Spirit hath powred the loue of Christ in thine heart,
There can be no such sweetness as that is, from once the Spirit hath poured the love of christ in thine heart,
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then let all our trauels be ▪ when we heare of these things, to get a sense of the loue of Christ in our hearts.
then let all our travels be ▪ when we hear of these things, to get a sense of the love of christ in our hearts.
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Al the powers in the world will not mooue thee to doe thy duety so much as the feeling of this loue of Christ towardes thee.
All the Powers in the world will not move thee to do thy duty so much as the feeling of this love of christ towards thee.
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And nothing will bee able to stay thee from Christ, and honouring Him (and it were with thine owne ignominie) if once thou haue a sense of it.
And nothing will be able to stay thee from christ, and honouring Him (and it were with thine own ignominy) if once thou have a sense of it.
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In the next verse hee giueth two reasons why the loue of Christ constrained him:
In the next verse he gives two Reasons why the love of christ constrained him:
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The first reason is taken from that misery that Christ founde him in, when he suffered for him:
The First reason is taken from that misery that christ found him in, when he suffered for him:
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The second is taken from the ende of the death of Iesus.
The second is taken from the end of the death of Iesus.
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As to the first, this was our miserable estate before Christ loued vs, we were all dead: how proueth he that? If one be dead for all, then were all dead:
As to the First, this was our miserable estate before christ loved us, we were all dead: how Proves he that? If one be dead for all, then were all dead:
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if thou hadst not bene dead, in vaine Christ died for thee:
if thou Hadst not be dead, in vain christ died for thee:
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if thou hadst bene but halfe dead (as the Papists say, who vaunt of their free will) the Sonne of God had neuer died for thee:
if thou Hadst be but half dead (as the Papists say, who vaunt of their free will) the Son of God had never died for thee:
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if Paul had had this free will, and so bene halfe dead, Christ had neuer died for him:
if Paul had had this free will, and so be half dead, christ had never died for him:
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and if there were none other argument but this, To import that there is not a free wil,
and if there were none other argument but this, To import that there is not a free will,
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nor sponke of godlines in mē by nature, it is sufficient to say, Christ hath died for all:
nor spunk of godliness in men by nature, it is sufficient to say, christ hath died for all:
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we were without all sponk of free will to good, when Christ came. Marke the force of the argument.
we were without all sponk of free will to good, when christ Come. Mark the force of the argument.
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It is from that miserable estate and spirituall death wherein CHRIST found vs, when Hee beganne to bestow His loue vpon vs. Wee were dead spirituallie in sinne, dead in trespasses.
It is from that miserable estate and spiritual death wherein CHRIST found us, when He began to bestow His love upon us we were dead spiritually in sin, dead in Trespasses.
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What is this corporall death to bee respected, if thou bee dead in sinne, thou art worse than a carion.
What is this corporal death to be respected, if thou be dead in sin, thou art Worse than a carrion.
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This spirituall death should moue vs to thinke that the loue of Christ was wonderfull towardes vs:
This spiritual death should move us to think that the love of christ was wonderful towards us:
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it should euer make vs aggrege that loue wherwith He hath loued vs:
it should ever make us aggrege that love wherewith He hath loved us:
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Hee died for thee, who was dead in sinne and trespasses, and so an enemie to Him.
He died for thee, who was dead in sin and Trespasses, and so an enemy to Him.
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Who is hee, saieth the Apostle, that will die for his enemies? Roman. 5. 7. Thou being dead in sinne, thou liuedst in sinne ▪ and so liuedst an enemie to the life of CHRIST.
Who is he, Saith the Apostle, that will die for his enemies? Roman. 5. 7. Thou being dead in sin, thou livedst in sin ▪ and so livedst an enemy to the life of CHRIST.
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And therefore, thine heart can neuer sufficientlie aggrege the benefites of His death. Men are miserable, but alas! they feele it not:
And Therefore, thine heart can never sufficiently aggrege the benefits of His death. Men Are miserable, but alas! they feel it not:
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thou hast no want nor scant of miserie, but thou wantest sense: and the lesse feeling thou hast of thy deadnes, the greater is thy deadnesse:
thou hast no want nor scant of misery, but thou Wantest sense: and the less feeling thou hast of thy deadness, the greater is thy deadness:
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for the sense of death is the beginning of life: the more thou wantest the sense of death, thou art euer the deader:
for the sense of death is the beginning of life: the more thou Wantest the sense of death, thou art ever the deader:
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the liuelier the sinner is, leaping and playing in his wantonnesse, the deader is hee in soule:
the livelier the sinner is, leaping and playing in his wantonness, the deader is he in soul:
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For hee hath a burthen vpon his backe, that will presse him thorowe the earth, and make him sinke to Hell one day:
For he hath a burden upon his back, that will press him thorough the earth, and make him sink to Hell one day:
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and in the meane time, he is running to his mischiefe and villanie, and knoweth not that hee hath death euerlasting vpon his backe.
and in the mean time, he is running to his mischief and villainy, and Knoweth not that he hath death everlasting upon his back.
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O wo be to that miserable catiue, although he be a king! Alas! men are dead in sinne, and halfe in Hell, and will not consider it.
O woe be to that miserable Captive, although he be a King! Alas! men Are dead in sin, and half in Hell, and will not Consider it.
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It is a pitifull thing to consider howe there is no sense of this infernall miserie, that followeth vpon this death:
It is a pitiful thing to Consider how there is no sense of this infernal misery, that follows upon this death:
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When it is tolde them, The LORD hath died for them, they will make none account of it.
When it is told them, The LORD hath died for them, they will make none account of it.
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The word of the Crosse of Christ hath beene to the multitude of this Land but ▪ a vaine sounde,
The word of the Cross of christ hath been to the multitude of this Land but ▪ a vain sound,
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and they haue neuer esteemed of such a mercie. And therefore what wonder is it to see these vexations! O SCOTLAND!
and they have never esteemed of such a mercy. And Therefore what wonder is it to see these vexations! O SCOTLAND!
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thou shalt get another wakening, thou hast so long contemned grace, which is ye most precious thing that euer was.
thou shalt get Another wakening, thou hast so long contemned grace, which is the most precious thing that ever was.
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The Lord cānot be Lord, if He suffer so long contempt and lightlying of Christ and His loue vnpunished.
The Lord cannot be Lord, if He suffer so long contempt and lightlying of christ and His love unpunished.
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The seconde argument is taken from the ende and purpose that Christ had in dying:
The seconde argument is taken from the end and purpose that christ had in dying:
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looked Hee to this end, that thou shouldest play thee, and follow thine own lust? that thou shouldest abuse that life, which He had bought so deare with His precious blood? No, his purpose was, that not only in his death & satisfaction thou shouldest be justified & coūted just but also that thou shouldest be sanctified, that thou sholdest cast off the works of vncleannes,
looked He to this end, that thou Shouldst play thee, and follow thine own lust? that thou Shouldst abuse that life, which He had bought so deer with His precious blood? No, his purpose was, that not only in his death & satisfaction thou Shouldst be justified & counted just but also that thou Shouldst be sanctified, that thou Shouldst cast off the works of uncleanness,
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& dedicate thy life in holines to him:
& dedicate thy life in holiness to him:
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it is said, Rom. 14. 9. that he rose again, that he might be Lord ouer thy life:
it is said, Rom. 14. 9. that he rose again, that he might be Lord over thy life:
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For there was neuer man, that had such a right to an earthlie thing, as Christ hath to thy life ▪ then doe what euer may pleasnte him, if it were to die a thousand times,
For there was never man, that had such a right to an earthly thing, as christ hath to thy life ▪ then do what ever may pleasnte him, if it were to die a thousand times,
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if it were to bee a foole for His cause, what euer may pleasure Him set thee to doe it,
if it were to be a fool for His cause, what ever may pleasure Him Set thee to do it,
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or of necessitie thou shalt lose that life of thine: But here is the misery: Mē know not wherefore Christ died:
or of necessity thou shalt loose that life of thine: But Here is the misery: Men know not Wherefore christ died:
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Will yee aske men and women, when they are bathing themselues in wickednesse, if they will goe to Heauen? they will answere, yes, they will goe to Heauen before their feet be colde.
Will ye ask men and women, when they Are bathing themselves in wickedness, if they will go to Heaven? they will answer, yes, they will go to Heaven before their feet be cold.
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But, vaine lowne, thou neuer knewst Christes purpose in dying for thee, His purpose was, that thou shouldest be a new man,
But, vain lown, thou never Knewest Christ's purpose in dying for thee, His purpose was, that thou Shouldst be a new man,
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and thou shouldest not liue to thine owne selfe, but to Him. And the end shall proue (if thou proceed so ▪ liuing to thy selfe,
and thou Shouldst not live to thine own self, but to Him. And the end shall prove (if thou proceed so ▪ living to thy self,
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& not to Him who died for thee) that the death of Christ had neuer force in thee.
& not to Him who died for thee) that the death of christ had never force in thee.
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Therefore, looke if thou liue to Christ: and if thou doest so, then assure thy selfe Christ died for thee.
Therefore, look if thou live to christ: and if thou dost so, then assure thy self christ died for thee.
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Looke if in the morning thou canst say, Lord, thou died for me, I will giue thee my life,
Look if in the morning thou Canst say, Lord, thou died for me, I will give thee my life,
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and consecrate to Thee this day, all mine actions, and all that I haue. Well is the soule that can saye this way.
and consecrate to Thee this day, all mine actions, and all that I have. Well is the soul that can say this Way.
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Then all turneth to this, Seeing Christ died for me, I will take this resolutiō, I will liue to Him al my dayes.
Then all turns to this, Seeing christ died for me, I will take this resolution, I will live to Him all my days.
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The Lord grant vs this resolutiō, that we may liue to Him in this life, that herafter we may liue with Him in Heauen for euer:
The Lord grant us this resolution, that we may live to Him in this life, that hereafter we may live with Him in Heaven for ever:
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To whome, with the FATHER, and the Holie GHOST, be all Honour, Praise, and Glorie, both now and euermore, So bee it.
To whom, with the FATHER, and the Holy GHOST, be all Honour, Praise, and Glory, both now and evermore, So be it.
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THE FIFT SERMON. II. COR. CHAP. V. Wherefore hencfoorth knowe wee no man after the flesh:
THE FIFT SERMON. II COR. CHAP. V. Wherefore hencfoorth know we no man After the Flesh:
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yea, though wee haue knowne CHRIST after the flesh, yet now hencefoorth know wee Him no more. yea, though we have known CHRIST After the Flesh, yet now henceforth know we Him no more.
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Therefore, if anie man bee in CHRIST, hee is a new creature: olde thinges are passed away: Therefore, if any man be in CHRIST, he is a new creature: old things Are passed away:
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Beholde, all thinges are become new. And all things are of GOD, who hath reconciled vs vnto Himselfe by IESUS CHRIST,
Behold, all things Are become new. And all things Are of GOD, who hath reconciled us unto Himself by IESUS CHRIST,
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and hath giuen vnto vs the ministerie of reconciliation. and hath given unto us the Ministry of reconciliation.
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YEe hearde the last daye, in the last part of this Chapter, the reasons set down wherfore a man is bound and oblished in conscience to liue to God, to consecrate his life, his death,
Ye heard the last day, in the last part of this Chapter, the Reasons Set down Wherefore a man is bound and oblished in conscience to live to God, to consecrate his life, his death,
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and all his actions to Iesus Christ:
and all his actions to Iesus christ:
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to wit, First the loue of Christ constraineth and oblisheth vs so to loue Him againe, that we be content euen to bee foolish to this world for His sake.
to wit, First the love of christ constrains and oblisheth us so to love Him again, that we be content even to be foolish to this world for His sake.
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Another argument was taken from our own estate wherein we were when He shewed this loue of His vpon vs, wee were dead in sinne and trespasses.
another argument was taken from our own estate wherein we were when He showed this love of His upon us, we were dead in sin and Trespasses.
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So this miserable condition that we did lie in, which was the beginning of Hell & euerlasting damnation, shoulde mooue vs neuer to thinke on pleasing of our selues,
So this miserable condition that we did lie in, which was the beginning of Hell & everlasting damnation, should move us never to think on pleasing of our selves,
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but onely to pleasure Him who hath deliuered vs from such damnation.
but only to pleasure Him who hath Delivered us from such damnation.
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The third argument was taken from the purpose which the Lord had in dying for vs:
The third argument was taken from the purpose which the Lord had in dying for us:
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to wit, that the life that was bought by His death should bee consecrated to Him, and employed in His seruice:
to wit, that the life that was bought by His death should be consecrated to Him, and employed in His service:
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for, beeing once redeemed by Him, we are no more our own men ▪ but His who hath bought vs. And therefore,
for, being once redeemed by Him, we Are no more our own men ▪ but His who hath bought us And Therefore,
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as the seruant setteth his eye vpō his lord, waiting to pleasure him:
as the servant sets his eye upon his lord, waiting to pleasure him:
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euen so in all our actions with our whole minde wee shoulde bee set to pleasure our Lord, who bought vs,
even so in all our actions with our Whole mind we should be Set to pleasure our Lord, who bought us,
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when we were bond-slaues to sinne and Sath in. Otherwise we shal fall abacke to that damnation from which wee were redeemed.
when we were bondslaves to sin and Sath in. Otherwise we shall fallen aback to that damnation from which we were redeemed.
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Now to come to this Text that we haue read:
Now to come to this Text that we have read:
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in the first verse thereof we haue the resolution of the Apostle Paule, and the purpose which hee taketh concerning this matter.
in the First verse thereof we have the resolution of the Apostle Paul, and the purpose which he Takes Concerning this matter.
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Seeing CHRIST his LORD hath set Himselfe to please him, and to redeeme him from death,
Seeing CHRIST his LORD hath Set Himself to please him, and to Redeem him from death,
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and to purchase life to him:
and to purchase life to him:
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his resolution is to giue Him againe that life which Hee hath purchased to him to employ the whole life of him in the seruice of that Lord who hath redeemed him.
his resolution is to give Him again that life which He hath purchased to him to employ the Whole life of him in the service of that Lord who hath redeemed him.
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Therefore, Brethren, before I goe forward, learne a lesson of this generall.
Therefore, Brothers, before I go forward, Learn a Lesson of this general.
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If this was the purpos〈 … 〉 CHRIST in dying for vs, & in dying so shamefull a death, that we for whom He died should liue to Him,
If this was the purpos〈 … 〉 CHRIST in dying for us, & in dying so shameful a death, that we for whom He died should live to Him,
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and not to our selues, our purpose shoulde bee on the other part to giue Him this life that He hath bought so dearely:
and not to our selves, our purpose should be on the other part to give Him this life that He hath bought so dearly:
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giue Him it, or else thou shalt giue it to a worse man.
give Him it, or Else thou shalt give it to a Worse man.
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Imploy it in His seruice, or else thou shalt imploy it in the seruice of a worse man.
Employ it in His service, or Else thou shalt employ it in the service of a Worse man.
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And euerie one should say for their owne parts as Paul did for his part, Hath Christ died for me to this purpose, that I should liue to Him,
And every one should say for their own parts as Paul did for his part, Hath christ died for me to this purpose, that I should live to Him,
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then will I take purpose, and will resolue in mine heart to giue Him the life that He hath purchased to mee by His death:
then will I take purpose, and will resolve in mine heart to give Him the life that He hath purchased to me by His death:
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this was His purpose in His death concerning mee, I will not disappoint Him of His purpose:
this was His purpose in His death Concerning me, I will not disappoint Him of His purpose:
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that life that He hath wonne to me, I will consecrate it to His seruice.
that life that He hath won to me, I will consecrate it to His service.
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It is true, thou canst neuer disappoint the Lord of His purpose, His purpose standeth immooueable:
It is true, thou Canst never disappoint the Lord of His purpose, His purpose Stands immoveable:
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the man to whom He looked in His death, hee must liue: and euerie man, for whome Christ died, was in His eyes when Hee died.
the man to whom He looked in His death, he must live: and every man, for whom christ died, was in His eyes when He died.
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No godlie man was out of His minde in His suffering, but He saide in His heart.
No godly man was out of His mind in His suffering, but He said in His heart.
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I will die for this man, and for this woman, that they may liue to mee.
I will die for this man, and for this woman, that they may live to me.
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So He will not be disappointed: But looke thou disappoint not thy selfe:
So He will not be disappointed: But look thou disappoint not thy self:
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If thou sayest, Christ died for me, and in the meane time thou wilt not giue thy life to Him,
If thou Sayest, christ died for me, and in the mean time thou wilt not give thy life to Him,
cs pns21 vv2, np1 vvd p-acp pno11, cc p-acp dt j n1 pns21 vm2 xx vvi po21 n1 p-acp pno31,
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but wilt liue to thy lusts, and not to Him, thou of necessitie in the ende shalt bring thy selfe to a miserable point.
but wilt live to thy Lustiest, and not to Him, thou of necessity in the end shalt bring thy self to a miserable point.
cc-acp vm2 vvi p-acp po21 n2, cc xx p-acp pno31, pns21 pp-f n1 p-acp dt n1 vm2 vvi po21 n1 p-acp dt j n1.
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There is nothing in the world that a man should take more heede to, than to the life to come, to their maner of liuing heere,
There is nothing in the world that a man should take more heed to, than to the life to come, to their manner of living Here,
pc-acp vbz pix p-acp dt n1 cst dt n1 vmd vvi dc n1 p-acp, cs p-acp dt n1 pc-acp vvi, p-acp po32 n1 pp-f vvg av,
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1049
and to the actions that they haue in hand, and the thinges about the which they are occupied in their conuersation:
and to the actions that they have in hand, and the things about the which they Are occupied in their Conversation:
cc p-acp dt n2 cst pns32 vhb p-acp n1, cc dt n2 p-acp dt r-crq pns32 vbr vvn p-acp po32 n1:
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for if thou haue a conscience, thy conscience will tell thee by thine actions what part thou hast in CHRIST:
for if thou have a conscience, thy conscience will tell thee by thine actions what part thou hast in CHRIST:
c-acp cs pns21 vhb dt n1, po21 n1 vmb vvi pno21 p-acp po21 n2 r-crq n1 pns21 vh2 p-acp np1:
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if in thine actions thou be seruing Him, thy cōscience wil tell thee thou hast a part in the LORD, whom thou art seruing:
if in thine actions thou be serving Him, thy conscience will tell thee thou hast a part in the LORD, whom thou art serving:
cs p-acp po21 n2 pns21 vbi vvg pno31, po21 n1 vmb vvi pno21 pns21 vh2 dt n1 p-acp dt n1, ro-crq pns21 vb2r vvg:
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and thou in the meane time (if thou bee but eating thy dinner) if thou doest it to His glorie, thou shalt finde a sweete apprehension of the death of CHRIST,
and thou in the mean time (if thou be but eating thy dinner) if thou dost it to His glory, thou shalt find a sweet apprehension of the death of CHRIST,
cc pns21 p-acp dt j n1 (cs pns21 vbb p-acp vvg po21 n1) cs pns21 vd2 pn31 p-acp po31 n1, pns21 vm2 vvi dt j n1 pp-f dt n1 pp-f np1,
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1053
and it shall raise a great joye in thine heart.
and it shall raise a great joy in thine heart.
cc pn31 vmb vvi dt j n1 p-acp po21 n1.
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But by the contrarie, if thou be euill occupied, and about to do an euill deede, thy conscience within thee will giue thee a secrete warning, and will saye, O man!
But by the contrary, if thou be evil occupied, and about to do an evil deed, thy conscience within thee will give thee a secret warning, and will say, Oh man!
p-acp p-acp dt n-jn, cs pns21 vbb j-jn vvn, cc a-acp pc-acp vdi dt j-jn n1, po21 n1 p-acp pno21 vmb vvi pno21 dt j-jn n1, cc vmb vvi, uh n1!
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1055
thy worke testifieth thou hast nothing adoe with CHRIST, and thou shalt find in thine hart no comfort of Christs death, nor of His resurrection.
thy work Testifieth thou hast nothing ado with CHRIST, and thou shalt find in thine heart no Comfort of Christ death, nor of His resurrection.
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1056
So it is good to be well occupied, euery man in his owne calling, and in all his doings euer to haue CHRIST before his eyes, who hath giuen him this life.
So it is good to be well occupied, every man in his own calling, and in all his doings ever to have CHRIST before his eyes, who hath given him this life.
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1057
Wouldest thou then trie whether the deedes that thou doest, bee seruice done to ye Lord or not, I shall tell thee how thou shalt know (I will not speake of outward tokens) but looke day and night within thy selfe to thine owne heart ▪ what thou feelest there:
Wouldst thou then try whither the Deeds that thou dost, be service done to you Lord or not, I shall tell thee how thou shalt know (I will not speak of outward tokens) but look day and night within thy self to thine own heart ▪ what thou Feel there:
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feelest thou a conscience by night and by day, testifying to thee that thou art vpon a good course,
Feel thou a conscience by night and by day, testifying to thee that thou art upon a good course,
vv2 pns21 dt n1 p-acp n1 cc p-acp n1, vvg p-acp pno21 cst pns21 vb2r p-acp dt j n1,
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and seruing CHRIST, who died for thee, it is well with thee:
and serving CHRIST, who died for thee, it is well with thee:
cc vvg np1, r-crq vvd p-acp pno21, pn31 vbz av p-acp pno21:
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1060
if thy cōscience be rightly informed, & thou finde in the meane time a sweete apprehension of CHRISTS death, passion, and rising, it is well:
if thy conscience be rightly informed, & thou find in the mean time a sweet apprehension of CHRIST death, passion, and rising, it is well:
cs po21 n1 vbb av-jn vvn, cc pns21 vvb p-acp dt j n1 dt j n1 pp-f npg1 n1, n1, cc vvg, pn31 vbz av:
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1061
But if thou feelest not this testimonie of a good conscience, but rather a displeasure and grudging in thy soule, all is wrong.
But if thou Feel not this testimony of a good conscience, but rather a displeasure and grudging in thy soul, all is wrong.
cc-acp cs pns21 vv2 xx d n1 pp-f dt j n1, cc-acp av-c dt n1 cc vvg p-acp po21 n1, d vbz j-jn.
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1062
Well art thou, if thou finde in all thy doinges a sweete apprehension of CHRISTES death and resurrection:
Well art thou, if thou find in all thy doings a sweet apprehension of CHRIST'S death and resurrection:
uh-av vb2r pns21, cs pns21 vvb p-acp d po21 n2-vdg p-acp j n1 pp-f npg1 n1 cc n1:
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1063
if thou finde it not, woe is thee, leaue that deede, away with it:
if thou find it not, woe is thee, leave that deed, away with it:
cs pns21 vvb pn31 xx, n1 vbz pno21, vvb d n1, av p-acp pn31:
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1064
Away with all businesse that will not furnish a joye of conscience in CHRIST, and will not make thee to saye, CHRIST is mine, I am doing Him seruice.
Away with all business that will not furnish a joy of conscience in CHRIST, and will not make thee to say, CHRIST is mine, I am doing Him service.
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1065
Nowe, to come to the purpose:
Now, to come to the purpose:
av, pc-acp vvi p-acp dt n1:
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The speciall point of seruice that should be giuen to CHRIST is set downe in these wordes:
The special point of service that should be given to CHRIST is Set down in these words:
dt j n1 pp-f n1 cst vmd vbi vvn p-acp np1 vbz vvn a-acp p-acp d n2:
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From hencefoorth know wee no man after the flesh: These are the wordes, weigh them.From henceforth know we no man After the Flesh: These Are the words, weigh them.
p-acp av vvb pns12 dx n1 p-acp dt n1: d vbr dt n2, vvb pno32.
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The special point of seruice set down here, is the right estimatiō of men, among whom we liue in y• world.
The special point of service Set down Here, is the right estimation of men, among whom we live in y• world.
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It is no small matter to esteeme of men & women as we shuld do.
It is no small matter to esteem of men & women as we should do.
pn31 vbz dx j n1 pc-acp vvi pp-f n2 cc n2 c-acp pns12 vmd vdi.
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1070
The rule whereby the Apostle will esteeme of them, is not in the flesh, nor by fleshly doing, that is, by nonē outward thing:
The Rule whereby the Apostle will esteem of them, is not in the Flesh, nor by fleshly doing, that is, by nonē outward thing:
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1071
All these outward things as kindred, nobilitie, beautie, wisdome, worldly eloquence, riches, honour, &c. with all the rest of these things which men hold in admiration, are nothing.
All these outward things as kindred, Nobilt, beauty, Wisdom, worldly eloquence, riches, honour, etc. with all the rest of these things which men hold in admiration, Are nothing.
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1072
This is not the rule of the Apostle, nor we should not by that rule esteem of them.
This is not the Rule of the Apostle, nor we should not by that Rule esteem of them.
d vbz xx dt n1 pp-f dt n1, ccx pns12 vmd xx p-acp d n1 n1 pp-f pno32.
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1073
How then? What is contrarie to the flesh? the spirite. What is contrarie to nature? grace.
How then? What is contrary to the Flesh? the Spirit. What is contrary to nature? grace.
uh-crq av? q-crq vbz j-jn p-acp dt n1? dt n1. q-crq vbz j-jn p-acp n1? n1.
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What is contrarie to the olde man? regeneration.
What is contrary to the old man? regeneration.
q-crq vbz j-jn p-acp dt j n1? n1.
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1075
Then what ought to be the rule according to the which wee should judge of men? the spirit, grace, and regeneration.
Then what ought to be the Rule according to the which we should judge of men? the Spirit, grace, and regeneration.
av q-crq vmd pc-acp vbi dt n1 vvg p-acp dt r-crq pns12 vmd vvi pp-f n2? dt n1, n1, cc n1.
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1076
But ye will say, Are not all these worldlie thinges benefites of God? shoulde not men bee esteemed of for them? I answere, The Apostle speaketh not simplie of them,
But you will say, are not all these worldly things benefits of God? should not men be esteemed of for them? I answer, The Apostle speaks not simply of them,
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1077
but in comparison, in respect of the spiritual graces.
but in comparison, in respect of the spiritual graces.
cc-acp p-acp n1, p-acp n1 pp-f dt j n2.
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1078
The nobilitie of the king is but dung in respect of the least droppe of the blood of Christ:
The Nobilt of the King is but dung in respect of the least drop of the blood of christ:
dt n1 pp-f dt n1 vbz p-acp n1 p-acp n1 pp-f dt ds n1 pp-f dt n1 pp-f np1:
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1079
the least sponke of grace is worth whole nature: the least portion of Heauenlie glorie is worth all the glorie in the world:
the least spunk of grace is worth Whole nature: the least portion of Heavenly glory is worth all the glory in the world:
dt ds n1 pp-f n1 vbz j j-jn n1: dt ds n1 pp-f j n1 vbz j d dt n1 p-acp dt n1:
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1080
the least sponke of regeneration is worth all the genealogies that can bee in this worlde.
the least spunk of regeneration is worth all the genealogies that can be in this world.
dt ds n1 pp-f n1 vbz j d dt n2 cst vmb vbi p-acp d n1.
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1081
When Christ commeth with His spirit, grace, and regeneration, all these earthlie prerogatiues vanish as the mist. Then marke:
When christ comes with His Spirit, grace, and regeneration, all these earthly prerogatives vanish as the missed. Then mark:
c-crq np1 vvz p-acp po31 n1, n1, cc n1, d d j n2 vvb p-acp dt n1. av vvi:
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1082
There is the speciall point of seruice done to Iesus, discerne betwixt dead men and liuing men in this world:
There is the special point of service done to Iesus, discern betwixt dead men and living men in this world:
pc-acp vbz dt j n1 pp-f n1 vdn p-acp np1, vvb p-acp j n2 cc j-vvg n2 p-acp d n1:
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1083
Dead men are they who are natural men and no more.
Dead men Are they who Are natural men and no more.
j n2 vbr pns32 r-crq vbr j n2 cc dx av-dc.
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Hast thou no more but nature, with all the prerogatiues that can followe nature, thou art dead, although thou bee a king.
Hast thou no more but nature, with all the prerogatives that can follow nature, thou art dead, although thou be a King.
vh2 pns21 dx dc p-acp n1, p-acp d dt n2 cst vmb vvi n1, pns21 vb2r j, cs pns21 vbb dt n1.
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Liuing men are they who are borne againe by Christ. Hast thou the Spirit of Christ, thou liuest:
Living men Are they who Are born again by christ. Hast thou the Spirit of christ, thou Livest:
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wantest thou the Spirit of Christ, thou art but dead.
Wantest thou the Spirit of christ, thou art but dead.
vv2 pns21 dt n1 pp-f np1, pns21 vb2r p-acp j.
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So there is a speciall point of Christes seruice, discerne betwixt liuing men and dead men thou art in the middest of them,
So there is a special point of Christ's service, discern betwixt living men and dead men thou art in the midst of them,
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and liuing men on the one hand, & dead men on the other hand: Discerne betwixt them:
and living men on the one hand, & dead men on the other hand: Discern betwixt them:
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Count not of the dead man, although hee had all the prerogatiues vnder Heauen: If he haue no more but nature, call him not blessed.
Count not of the dead man, although he had all the prerogatives under Heaven: If he have no more but nature, call him not blessed.
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1090
The liuing man is hee that hath the Spirit of Christ in him, albeit he be a begger:
The living man is he that hath the Spirit of christ in him, albeit he be a beggar:
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and the men who make an account of their worldlie prerogatiues, and follow nature and the olde generation, are but naturall men:
and the men who make an account of their worldly prerogatives, and follow nature and the old generation, Are but natural men:
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thou that accountest of dead men, thou art dead thy self, & as thou art dead,
thou that Accountest of dead men, thou art dead thy self, & as thou art dead,
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so all thine estimation is of dead men. To goe forward to the wordes:
so all thine estimation is of dead men. To go forward to the words:
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Hee amplifieth this by the example of Christ, and saieth, How beit I accounted once of Christ after the flesh, before ▪ • knewe Him,
He amplifieth this by the Exampl of christ, and Saith, How beit I accounted once of christ After the Flesh, before ▪ • knew Him,
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well, yet from hencefoorth I will knowe, Him no more after the flesh: well, yet from henceforth I will know, Him no more After the Flesh:
av, av p-acp av pns11 vmb vvi, pno31 av-dx dc p-acp dt n1:
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and therefore, why should wee knowe men after the flesh, who are inferiours to Christ, the head of all flesh.
and Therefore, why should we know men After the Flesh, who Are inferiors to christ, the head of all Flesh.
cc av, q-crq vmd pns12 vvi n2 p-acp dt n1, r-crq vbr n2-jn p-acp np1, dt n1 pp-f d n1.
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1097
Nowe •o speake of this Lord:
Now •o speak of this Lord:
av av vvi pp-f d n1:
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When He was in this worlde, Hee was clothed with these earthlie prerogatiues as other men: yea;
When He was in this world, He was clothed with these earthly prerogatives as other men: yea;
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I thinke Hee had these outwarde prerogatiues in His owne person in greatest measure aboue all men ▪ For neuer man descended of a more excellent rase and genealogie than He did.
I think He had these outward prerogatives in His own person in greatest measure above all men ▪ For never man descended of a more excellent raze and genealogy than He did.
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Then looke to his beautie, albeit it bee not set downe in the Scripture, yet I thinke there was neuer man so faire in beautie as He:
Then look to his beauty, albeit it be not Set down in the Scripture, yet I think there was never man so fair in beauty as He:
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He was most wise, & most eloquent of all mē, & therefore ye Apostles held Him in admiration for these prerogatiues.
He was most wise, & most eloquent of all men, & Therefore you Apostles held Him in admiration for these prerogatives.
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1102
But from once by His glorious resurrection (as the Apostle •aieth, Roman. 1. 4.) Hee was declared mightily to be the Sonne of GOD:
But from once by His glorious resurrection (as the Apostle •aieth, Roman. 1. 4.) He was declared mightily to be the Son of GOD:
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then all these thing, euanished, and the onelie admiration remained of that glorie which Hee declared by His resurrection.
then all these thing, evanished, and the only admiration remained of that glory which He declared by His resurrection.
cs d d n1, vvn, cc dt j n1 vvd pp-f d n1 r-crq pns31 vvd p-acp po31 n1.
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1104
All these earthlie prerogatiues (saieth Paule ) then passed out of their eyes, and the graces of CHRIST onlie remained to be marueiled at. The lesson is plain.
All these earthly prerogatives (Saith Paul) then passed out of their eyes, and the graces of CHRIST only remained to be marveled At. The Lesson is plain.
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The LORD IESVS is the rule of the estimation of all flesh. In thine estimation hold thine eye alwayes vpon CHRIST, or els thou shalt fall.
The LORD JESUS is the Rule of the estimation of all Flesh. In thine estimation hold thine eye always upon CHRIST, or Else thou shalt fallen.
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1106
First cast thine eyes vp to Heauen, and then ca•• downe thine eyes on man, who is but a worme on the ear••.
First cast thine eyes up to Heaven, and then ca•• down thine eyes on man, who is but a worm on the ear••.
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1107
Looke vp to a glorious GOD, IESVS the Mediator, and then to a worme on this earth,
Look up to a glorious GOD, JESUS the Mediator, and then to a worm on this earth,
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though hee bee a king, and say, Those thinges that I will not count of in IESVS, which He had beeing in G••l•e and in the earth, I will not count of them in thee that art but a worme, I will not doe it.
though he be a King, and say, Those things that I will not count of in JESUS, which He had being in G••l•e and in the earth, I will not count of them in thee that art but a worm, I will not do it.
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But by the contrarie, that thing which I esteeme of in Him, that passing glorie which is in Him,
But by the contrary, that thing which I esteem of in Him, that passing glory which is in Him,
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when I looke to thee, and see a glaunce thereof in thee, indeede for that little resemblance which I see in thee,
when I look to thee, and see a glance thereof in thee, indeed for that little resemblance which I see in thee,
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like to my LORD, resembling Him in grace, I will esteeme of thee:
like to my LORD, resembling Him in grace, I will esteem of thee:
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otherwise, I may well giue thee this worldlie reuerence, b•• if thou wantest this resemblance, I will neuer count thee happie,
otherwise, I may well give thee this worldly Reverence, b•• if thou Wantest this resemblance, I will never count thee happy,
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albeit thou hadst all the earthly prerogatiues in the world.
albeit thou Hadst all the earthly prerogatives in the world.
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And certainelie, they who hold men in • … miration for their earthly prerogatiues, neuer •••• CHRIST, nor His glorie.
And Certainly, they who hold men in • … miration for their earthly prerogatives, never •••• CHRIST, nor His glory.
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Thou that wilt see a Tribunall, a Monarch heere, and maruell thereat, thou neuer saw the Tribunall of CHRIST.
Thou that wilt see a Tribunal, a Monarch Here, and marvel thereat, thou never saw the Tribunal of CHRIST.
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So the thing that causeth people to esteeme of men for their earthly prerogatiues, is, because they see not the glorie & graces of CHRIST.
So the thing that Causes people to esteem of men for their earthly prerogatives, is, Because they see not the glory & graces of CHRIST.
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Would the people haue esteemed so much of Herod, if they had knowne the Majestie of the Great GOD,
Would the people have esteemed so much of Herod, if they had known the Majesty of the Great GOD,
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when they called him a god? Acts, 12. 22. No, not for all the world:
when they called him a god? Acts, 12. 22. No, not for all the world:
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and therefore, seeke a sight of the glorie of GOD, if ye would rightlie esteeme of men,
and Therefore, seek a sighed of the glory of GOD, if you would rightly esteem of men,
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and giue them only their owne place. Nowe to goe forward:
and give them only their own place. Now to go forward:
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Yee haue heard of the purpose that the Apostle taketh in seruing of his LORD, by the right esteeming of men in this world, among whome hee liueth.
Ye have herd of the purpose that the Apostle Takes in serving of his LORD, by the right esteeming of men in this world, among whom he lives.
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In the next verse he commeth to the estate of this world & sheweth what alteration was made in the world, by the alteration made in the person of IESVS:
In the next verse he comes to the estate of this world & shows what alteration was made in the world, by the alteration made in the person of JESUS:
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for when IESVS altered, all creatures altered with Him:
for when JESUS altered, all creatures altered with Him:
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when He went from the earth to the Heauen, and left behinde Him all these earthly pleasures, there followed a wonderfull change and alteration in all the creatures.
when He went from the earth to the Heaven, and left behind Him all these earthly pleasures, there followed a wonderful change and alteration in all the creatures.
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But to come to the wordes:
But to come to the words:
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Hee first speaketh of the estate of man, and secondly of the estate of the rest of the creatures in the earth.
He First speaks of the estate of man, and secondly of the estate of the rest of the creatures in the earth.
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As for man, h•• saieth, Therefore, if anie man be in Christ, let him ••• a newe creature.
As for man, h•• Saith, Therefore, if any man be in christ, let him ••• a new creature.
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Marke this, If anie man bee in CHRIST, hee is a new creature: hee is changed, he is altered, and wonderfully altered:
Mark this, If any man be in CHRIST, he is a new creature: he is changed, he is altered, and wonderfully altered:
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he is changed from an olde creature to a new creature: from an olde dead creature, to a newe liuing creature:
he is changed from an old creature to a new creature: from an old dead creature, to a new living creature:
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from nature to grace, from death to life, from Hel to Heauē. What shold become of an old rottē stok, but be casten into the fire.
from nature to grace, from death to life, from Hell to Heaven. What should become of an old rotten stok, but be casten into the fire.
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So if thou hadst continued an olde rotten creature, thou hadst beene brunt in that fire which is vnquenchable.
So if thou Hadst continued an old rotten creature, thou Hadst been brunt in that fire which is unquenchable.
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He setteth downe the meanes how this change is made ▪ First thou must be in Christ:
He sets down the means how this change is made ▪ First thou must be in christ:
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as euer thou sawe an impe ingraffed in a tree, so thou must be planted and ingraffed in Him:
as ever thou saw an imp Ingrafted in a tree, so thou must be planted and Ingrafted in Him:
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Being planted in Him, then commeth that fresh sap out of Him into thee, and transformeth thee,
Being planted in Him, then comes that fresh sap out of Him into thee, and Transformeth thee,
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and maketh thee a newe creature.
and makes thee a new creature.
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Then learne of this first, looke the force of the alteration of IESVS, when Hee altered from earthlie things to Heauenlie glorie, man especiallie altered with Him.
Then Learn of this First, look the force of the alteration of JESUS, when He altered from earthly things to Heavenly glory, man especially altered with Him.
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Then looke secondly the dignitie of man, among all creatures hee hath the first place of changing ▪ & Christ was first effectuall in man to make him a newe creature.
Then look secondly the dignity of man, among all creatures he hath the First place of changing ▪ & christ was First effectual in man to make him a new creature.
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And this preferment hath man aboue all the Heauens and aboue al the creatures. The maner how this commeth to passe is this:
And this preferment hath man above all the Heavens and above all the creatures. The manner how this comes to pass is this:
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Ere thou bee altered, thou must bee raised vp to Him, and joyned with Him, and ingraffed in Him as an impe in a tree:
Ere thou be altered, thou must be raised up to Him, and joined with Him, and Ingrafted in Him as an imp in a tree:
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then He and thou, and thou and Hee, being made one ▪ the glorie that is in Iesus spreadeth her selfe oued thee, & couereth thee.
then He and thou, and thou and He, being made one ▪ the glory that is in Iesus spreadeth her self oued thee, & Covereth thee.
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But if thou bee not in Him, thou shalt neuer get any part of His glory.
But if thou be not in Him, thou shalt never get any part of His glory.
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Looke that thou be in Him by faith (for faith ingraffeth thee in Him) and beeing in Him, thou shalt get a part of His glory:
Look that thou be in Him by faith (for faith ingraffeth thee in Him) and being in Him, thou shalt get a part of His glory:
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and yet thou art but a creature, and not a creator.
and yet thou art but a creature, and not a creator.
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The difference is in newnesse, thou was made before olde, but now made newe, greene & liuelie, being once ingraffed & planted in Christ thou art flourishing.
The difference is in newness, thou was made before old, but now made new, green & lively, being once Ingrafted & planted in christ thou art flourishing.
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It is true, all these things are not seene yet, and this flourishing of vs in Christ is not found yet perfectlie:
It is true, all these things Are not seen yet, and this flourishing of us in christ is not found yet perfectly:
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and this conjunction of Him with vs is not so sensible as it shall be:
and this conjunction of Him with us is not so sensible as it shall be:
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but this shall once be found true, we shall find that wee were the sonnes of God,
but this shall once be found true, we shall find that we were the Sons of God,
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and newe creatures, when wee were on this earth:
and new creatures, when we were on this earth:
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and wee shall get the accomplishment of our felicitie in Heauen, when we are reigning in glory with Him.
and we shall get the accomplishment of our felicity in Heaven, when we Are reigning in glory with Him.
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Now, as to the rest of the creatures, hee saith, Olde thinges are past by, behold, all thinges are become newe.
Now, as to the rest of the creatures, he Says, Old things Are passed by, behold, all things Are become new.
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He saith, Beholde: Marke the word:
He Says, Behold: Mark the word:
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hereby stirring vp their hearts to see the alteration and renewing of these creatures, seing it is a thing difficill to be belieued by men.
hereby stirring up their hearts to see the alteration and renewing of these creatures, sing it is a thing difficill to be believed by men.
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There is no creature, neither Angell nor man, no, the dumbe & senselesse creatures, as the Heauen, earth, fire, water, a••e,
There is no creature, neither Angel nor man, no, the dumb & senseless creatures, as the Heaven, earth, fire, water, a••e,
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but they were all benefited by that change made in Christ;
but they were all benefited by that change made in christ;
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and by His glorious resurrection and ascension they receiued some alteration, from the worse to the better.
and by His glorious resurrection and Ascension they received Some alteration, from the Worse to the better.
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The Angels who were before in glorie, were bettered, and their glorie was augmented by the rising of Christ.
The Angels who were before in glory, were bettered, and their glory was augmented by the rising of christ.
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The Apostle ( Eph. 1. 10. and 3. 10. and Col. 1. 20.) sheweth t•••.
The Apostle (Ephesians 1. 10. and 3. 10. and Col. 1. 20.) shows t•••.
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But to speake of the inferiour creatures, and their estate, of this Heauen, Sunne, Moone, Starres, Earth, Water, &c. that were created for the vse of man, these creatures from the beginning euer altered with man.
But to speak of the inferior creatures, and their estate, of this Heaven, Sun, Moon, Stars, Earth, Water, etc. that were created for the use of man, these creatures from the beginning ever altered with man.
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When man was created in the beginning in perfection, these creatures were in their perfectiō, the Heauen in his perfection, the Sunne in his perfection, &c. When man fell, they fell also, the Heauen fell from his perfection, &c. the earth was accursed for man ( Rom. 8. 20.) As man grew olde that is,
When man was created in the beginning in perfection, these creatures were in their perfection, the Heaven in his perfection, the Sun in his perfection, etc. When man fell, they fell also, the Heaven fell from his perfection, etc. the earth was accursed for man (Rom. 8. 20.) As man grew old that is,
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as hee grewe in sinne, vnto the time that sinne came to the height (which fell in that same period of time when CHRIST came into the world:
as he grew in sin, unto the time that sin Come to the height (which fell in that same Period of time when CHRIST Come into the world:
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then the Apostle saieth sinne superabounded, and all was vnder sinne.
then the Apostle Saith sin superabounded, and all was under sin.
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And surelie I thinke if the LORD had not come at that period of time whē the world superabounded in sinne,
And surely I think if the LORD had not come At that Period of time when the world superabounded in sin,
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and sinne was come to the height, the world had presentlie perished) So, I saye,
and sin was come to the height, the world had presently perished) So, I say,
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as men grewe olde by sinne, the Heauens, the Sunne, the Moone, and all the rest of the creatures grew olde.
as men grew old by sin, the Heavens, the Sun, the Moon, and all the rest of the creatures grew old.
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Alas•man by sinne defileth the aire, the Heauens, &c. When thou, O man, for whome all the rest of the creatures were made, runnest forward in offending thy Creator, thou drawest on all the rest of the creatures after thee.
Alas•man by sin Defileth the air, the Heavens, etc. When thou, Oh man, for whom all the rest of the creatures were made, runnest forward in offending thy Creator, thou drawest on all the rest of the creatures After thee.
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And againe, at the comming of CHRIST the old creatures beganne to be made new creatures,
And again, At the coming of CHRIST the old creatures began to be made new creatures,
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and the creatures that were made to the vse of man, were benefited with that benefite of man,
and the creatures that were made to the use of man, were benefited with that benefit of man,
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& got a renewing, as man their lord was renewed.
& god a renewing, as man their lord was renewed.
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Againe, after CHRISTS comming, when man beganne of new to degenerate and grow olde, then the creatures also beganne to grow olde.
Again, After CHRIST coming, when man began of new to degenerate and grow old, then the creatures also began to grow old.
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So man growing in sinne, draweth after him the creatures, and as he decayeth, the earth and all creatures decay also:
So man growing in sin, draws After him the creatures, and as he decayeth, the earth and all creatures decay also:
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and therefore Paul ( Rom. 8. 19. 22.) saieth, that the senselesse & dumbe creatures grone and make a mone for sin, mourning as a woman traueiling of birth, & faine would be deliuered:
and Therefore Paul (Rom. 8. 19. 22.) Saith, that the senseless & dumb creatures groan and make a moan for since, mourning as a woman traveling of birth, & feign would be Delivered:
cc av np1 (np1 crd crd crd) vvz, cst dt j cc j n2 vvi cc vvi dt n1 p-acp n1, vvg p-acp dt n1 vvg pp-f n1, cc av-j vmd vbi vvn:
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so the earth would faine be quite of thee, O sinfull man, that art made of the earth,
so the earth would feign be quite of thee, Oh sinful man, that art made of the earth,
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and treadest on y• belly of the earth: she groneth vnder the weight of thee for sin:
and treadest on y• belly of the earth: she groans under the weight of thee for since:
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Fy on thee, that cāst not grone for sin:
Fie on thee, that Canst not groan for since:
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thou shalt either grone here in this life, and get relief, or thou shalt grone after this life for euer without reliefe.
thou shalt either groan Here in this life, and get relief, or thou shalt groan After this life for ever without relief.
pns21 vm2 av-d vvi av p-acp d n1, cc vvi n1, cc pns21 vm2 vvi p-acp d n1 c-acp av p-acp n1.
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This is the groning that the poore creature maketh for the bearing of thee, & the earth would •aine serue God in her own kind,
This is the groaning that the poor creature makes for the bearing of thee, & the earth would •aine serve God in her own kind,
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but shee is made subject to thy vanitie ( Rom. 8. 20) and therfore she groneth:
but she is made Subject to thy vanity (Rom. 8. 20) and Therefore she groans:
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so the senslesse creatures are wearie, and cry, Lord, put an end to this vanity, and are crying this day this same houre: But man;
so the senseless creatures Are weary, and cry, Lord, put an end to this vanity, and Are crying this day this same hour: But man;
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for whome the earth and all is made subject to this miserie and vanitie, is going playing him on the earth without groning.
for whom the earth and all is made Subject to this misery and vanity, is going playing him on the earth without groaning.
p-acp ro-crq dt n1 cc d vbz vvn j-jn p-acp d n1 cc n1, vbz vvg vvg pno31 p-acp dt n1 p-acp vvg.
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Well, at last, when the sonnes of GOD shall bee reuealed, and shall bee glorified ( Coloss. Chap. 3. vers. 4.) then the earth which groned with them when they groned, shall bee glorified with them,
Well, At last, when the Sons of GOD shall be revealed, and shall be glorified (Coloss. Chap. 3. vers. 4.) then the earth which groaned with them when they groaned, shall be glorified with them,
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and then the Sunne and the Moone shall receiue newnesse, and (as Peter saieth, 2. epist. 3. 〈 ◊ 〉 ▪) The sonnes of God shal receiue this same Heauen in substance,
and then the Sun and the Moon shall receive newness, and (as Peter Saith, 2. Epistle. 3. 〈 ◊ 〉 ▪) The Sons of God shall receive this same Heaven in substance,
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but it shal be new, and the earth shal be new, & then the earth shal be no lōger capable of a sinfull man.
but it shall be new, and the earth shall be new, & then the earth shall be no longer capable of a sinful man.
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Thou sinner shalt not get leaue to looke to this Heauē, only the sonnes of God that shall be glorified shal get this priuiledge, they shal be kings of this newe earth.
Thou sinner shalt not get leave to look to this Heaven, only the Sons of God that shall be glorified shall get this privilege, they shall be Kings of this new earth.
pns21 n1 vm2 xx vvi n1 pc-acp vvi p-acp d n1, av-j dt n2 pp-f np1 cst vmb vbi vvn vmb vvi d n1, pns32 vmb vbi n2 pp-f d j n1.
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Yee see then the estate of the creatures euanisheth according to mans estate, and altereth as man doeth ▪ and in the ende the creatures shall haue the participatiō with man of that glorie which they longed for.
Ye see then the estate of the creatures evanisheth according to men estate, and altereth as man doth ▪ and in the end the creatures shall have the participation with man of that glory which they longed for.
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This for the opening vp of the Text. Learne here:
This for the opening up of the Text. Learn Here:
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ye see ye creatures get renewing as well as man, but (marke the difference) in the second roome:
you see you creatures get renewing as well as man, but (mark the difference) in the second room:
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Man is first renewed, then the creatures are renewed:
Man is First renewed, then the creatures Are renewed:
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Mā hath his preferment first, next the creatures are renewed, but not after that maner that mā is renewed and preferred:
Man hath his preferment First, next the creatures Are renewed, but not After that manner that man is renewed and preferred:
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for man is first graffed in Christ ▪ and he is made one with Him.
for man is First graffed in christ ▪ and he is made one with Him.
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Iesus the Head, ye Church, the body, and euery faithfull man and womans member of that body, Eph. 1. 22. 23. But the creatures,
Iesus the Head, you Church, the body, and every faithful man and woman's member of that body, Ephesians 1. 22. 23. But the creatures,
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when they are renewed, they are not ingraffed in Christ:
when they Are renewed, they Are not Ingrafted in christ:
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The Heauen, when it is renewed is not called to that honor to be ingraffed in Christ, it is no part of the body of Christ:
The Heaven, when it is renewed is not called to that honour to be Ingrafted in christ, it is no part of the body of christ:
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The earth when it is renewed, is no part of the body of Christ.
The earth when it is renewed, is no part of the body of christ.
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No, no such conjunction is betwixt Christ and those creatures, as is betwixt Him & His Church.
No, no such conjunction is betwixt christ and those creatures, as is betwixt Him & His Church.
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Then, seeing these creatures that are renewed with mā, are not honoured with that conjunction which is with Christ the Lord, it must follow, that the glory of the creatures is not equall with y• glory of man.
Then, seeing these creatures that Are renewed with man, Are not honoured with that conjunction which is with christ the Lord, it must follow, that the glory of the creatures is not equal with y• glory of man.
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When the Heauens shal be made new & very glorious, yet all shall be nothing to that glory of mā.
When the Heavens shall be made new & very glorious, yet all shall be nothing to that glory of man.
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Thou, O man, shalt shine in body aboue the glorie of the Sun by a thousand stages, Matth. 13. 43. The conjunction of Christ not being so made with the creatures,
Thou, Oh man, shalt shine in body above the glory of the Sun by a thousand stages, Matthew 13. 43. The conjunction of christ not being so made with the creatures,
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as it is with man, the glory of them cannot be compared with ye glory of man,
as it is with man, the glory of them cannot be compared with you glory of man,
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but al the glory of the creatures shall be as a participatiō of the glory of man.
but all the glory of the creatures shall be as a participation of the glory of man.
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Thou mā, shalt be glorified with the glory of Iesus Christ himself: the creatures shal bee glorified but with thy glory.
Thou man, shalt be glorified with the glory of Iesus christ himself: the creatures shall be glorified but with thy glory.
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All this telleth vs what glory wee should looke for, seeing this Lord that maketh this renovation, is so glorious.
All this Telleth us what glory we should look for, seeing this Lord that makes this renovation, is so glorious.
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It is certain that at the cōming of Christ in the world, and His passing vp to the Heauens, a renewing of all the creatures in the world was made, al things were renewed.
It is certain that At the coming of christ in the world, and His passing up to the Heavens, a renewing of all the creatures in the world was made, all things were renewed.
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This is a ground that we must hold if we belieue that Christ came in the world,
This is a ground that we must hold if we believe that christ Come in the world,
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& hath ascended to glory Alas! this is not perceiued, and in my selfe I cannot see it as I would,
& hath ascended to glory Alas! this is not perceived, and in my self I cannot see it as I would,
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& the moste godly complain, that they cānot see this effectualnesse of Christes glory.
& the most godly complain, that they cannot see this effectualness of Christ's glory.
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The cause is, the deadnesse that abideth in vs sin cānot be gotten out of this world, till the Lord come again:
The cause is, the deadness that Abideth in us since cannot be got out of this world, till the Lord come again:
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it dwelleth in vs. and reigneth in the world, & the Deuil, the prince of this world, reigneth by it (for where sinne reigneth, he reigneth) yea, it oppresseth ye godly heart, that they can scarcely feele in themselues this renouation: so weighty is sinne:
it dwells in us and Reigneth in the world, & the devil, the Prince of this world, Reigneth by it (for where sin Reigneth, he Reigneth) yea, it Oppresses you godly heart, that they can scarcely feel in themselves this renovation: so weighty is sin:
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who seeth it? There is a glimmering of this newe creation, but who hath this glimmering? None, but that new soule:
who sees it? There is a glimmering of this new creation, but who hath this glimmering? None, but that new soul:
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an vnregenerate man neuer sawe this regeneration, neither in himselfe nor in others, and hee cannot suffer to heare of a regenerate & sanctified man, hee will laugh,
an unregenerate man never saw this regeneration, neither in himself nor in Others, and he cannot suffer to hear of a regenerate & sanctified man, he will laugh,
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as though there could not bee such a thing as regeneration: because the scorner himselfe is vnrenewed, therefore hee cannot weigh GODS graces in others:
as though there could not be such a thing as regeneration: Because the scorner himself is unrenewed, Therefore he cannot weigh GOD'S graces in Others:
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So long as thou art vnregenerate, thou canst not but scorn regeneration, yea, and persecute the regenerate man,
So long as thou art unregenerate, thou Canst not but scorn regeneration, yea, and persecute the regenerate man,
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and so rash thine head against a wall:
and so rash thine head against a wall:
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For the LORD hath made him inviolable, and the Temple of His Spirite, and therefore He shall destroy thee, that art the vnregenerate man:
For the LORD hath made him inviolable, and the Temple of His Spirit, and Therefore He shall destroy thee, that art the unregenerate man:
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yea, and destroyed shall euerie man bee that dasheth himselfe against the Church of IESVS, that is, the renewed body, that body,
yea, and destroyed shall every man be that dasheth himself against the Church of JESUS, that is, the renewed body, that body,
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as an yrō wall, shall bruise them. Experience telleth this.
as an iron wall, shall bruise them. Experience Telleth this.
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Who euer was hee that rashed against the Church, but the Church hath beaten him into powder? Meddle not with ye Saincts of God:
Who ever was he that rashed against the Church, but the Church hath beaten him into powder? Meddle not with you Saints of God:
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although it were but one Sainct renewed by the grace of God, hee is sufficient to destroy and bruise a whole kingdome that rasheth on him.
although it were but one Saint renewed by the grace of God, he is sufficient to destroy and bruise a Whole Kingdom that rasheth on him.
cs pn31 vbdr p-acp crd n1 vvn p-acp dt n1 pp-f np1, pns31 vbz j pc-acp vvi cc vvi dt j-jn n1 cst vvz p-acp pno31.
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The Lord open mens eye, to see this.
The Lord open men's eye, to see this.
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For all the world would not I bee one to make opposition to one of the Saincts of GOD.
For all the world would not I be one to make opposition to one of the Saints of GOD.
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The LORD therefore saue men, and learne them to account of this renouation, as they would haue a portion thereof,
The LORD Therefore save men, and Learn them to account of this renovation, as they would have a portion thereof,
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& be glorified at the comming of Christ. Now to end shortly.
& be glorified At the coming of christ. Now to end shortly.
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The Apostle when he hath spoken of the renewing of all creatures made by IESVS the Mediator (for all floweth out of him) in the next verse hee riseth,
The Apostle when he hath spoken of the renewing of all creatures made by JESUS the Mediator (for all flows out of him) in the next verse he Riseth,
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and mounteth vp (O howe hee that is carried with the Spirite of Christ will rise,
and mounts up (Oh how he that is carried with the Spirit of christ will rise,
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when hee is speaking of IESVS) hee riseth vp to a light inaccessible, he seeth God the Father sitting in his Throne and Majestie,
when he is speaking of JESUS) he Riseth up to a Light inaccessible, he sees God the Father sitting in his Throne and Majesty,
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and the worke of this renewing flowing frō him, through Christ the Mediator, & rising vp to the Father of Christ, hee saieth, And all thinges are of GOD, &c. Our lesson is, All graces come from Christ the Mediator, our regeneration floweth out of his life,
and the work of this renewing flowing from him, through christ the Mediator, & rising up to the Father of christ, he Saith, And all things Are of GOD, etc. Our Lesson is, All graces come from christ the Mediator, our regeneration flows out of his life,
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but the fountain of all is the Father of Heauen, the Father of Iesus:
but the fountain of all is the Father of Heaven, the Father of Iesus:
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and therfore, when thou findest the grace flowing from Iesus, raise vp thy soule, & look thorowe to the glorious Fountaine, sitting in his Majesty & say.
and Therefore, when thou Findest the grace flowing from Iesus, raise up thy soul, & look thorough to the glorious Fountain, sitting in his Majesty & say.
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All glory be to ye Father, I acknowledge all goodnesse to come from thee, O Father, thou hast giuen all graces to me through thy Son Christ.
All glory be to you Father, I acknowledge all Goodness to come from thee, Oh Father, thou hast given all graces to me through thy Son christ.
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Now when he hath risen vp to the Father, he cōmeth down again to two degrees, which are the ••wayes wherby the regeneration is wrought:
Now when he hath risen up to the Father, he comes down again to two Degrees, which Are the ••wayes whereby the regeneration is wrought:
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The first is the reconciliatiō to the Father throgh Christ the Mediator by his death.
The First is the reconciliation to the Father through christ the Mediator by his death.
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The second is this Ministerie, base and contemptible in the eyes of men, this dispensation of the mysteries of GOD that hee hath put into the handes of his Ministers, to bee distributed to the people.
The second is this Ministry, base and contemptible in the eyes of men, this Dispensation of the Mysteres of GOD that he hath put into the hands of his Ministers, to be distributed to the people.
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Well, Brethren, a man must come to this regeneration by degrees, as a mā stepping vp a ladder ▪ If thou wouldest be renewed in Christ, thou must climbe and goe vp by degrees:
Well, Brothers, a man must come to this regeneration by Degrees, as a man stepping up a ladder ▪ If thou Wouldst be renewed in christ, thou must climb and go up by Degrees:
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The first is the Ministery of reconciliation: The second is the reconciliation it selfe in Christ:
The First is the Ministry of reconciliation: The second is the reconciliation it self in christ:
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The thirde and last is the fountaine of regeneration, God the Father.
The Third and last is the fountain of regeneration, God the Father.
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Will thou runne vp, and misse one of these s•eps? No, it is not possible,
Will thou run up, and miss one of these s•eps? No, it is not possible,
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for thou shalt neuer get regeneration before God be friended with thee: thou art His enemy, thou must be friēded with Him, before thou bee renewed.
for thou shalt never get regeneration before God be friended with thee: thou art His enemy, thou must be friended with Him, before thou be renewed.
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Well then, thou wilt say, I must bee friended with Him, but I neede not thy ministery, can I not come to Heauen,
Well then, thou wilt say, I must be friended with Him, but I need not thy Ministry, can I not come to Heaven,
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but by hearing thee pre•ch? I say, thou canst not, I lay this necessity before thee,
but by hearing thee pre•ch? I say, thou Canst not, I lay this necessity before thee,
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and I charge thee, & I binde thee to this ministery.
and I charge thee, & I bind thee to this Ministry.
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Imagine thou another meanes to attaine to this glory, contemne thou this ministery in the silliest person to whome God hath giuen it, I shal make a strawe bar the gates of Heauē in thy teeth:
Imagine thou Another means to attain to this glory, contemn thou this Ministry in the silliest person to whom God hath given it, I shall make a straw bar the gates of Heaven in thy teeth:
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yea, albeit thou bee a Monarch, thou shalt neuer get reconciliation without this Ministery. The Lord wakē our cōsciences, that we may embrace the ordinance of God:
yea, albeit thou be a Monarch, thou shalt never get reconciliation without this Ministry. The Lord waken our Consciences, that we may embrace the Ordinance of God:
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we shall neuer be wise in God, except first wee become fooles, that wee may bee wise.
we shall never be wise in God, except First we become Fools, that we may be wise.
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Then seeing this necessity is of the Ministery, to make a reconciliation with our God, and this reconciliation must passe, by a proclamation of peace, to the miserable worlde.
Then seeing this necessity is of the Ministry, to make a reconciliation with our God, and this reconciliation must pass, by a proclamation of peace, to the miserable world.
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and passe by the mouth of this contemned Ministery.
and pass by the Mouth of this contemned Ministry.
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The Lord waken these our senselesse heartes, that we may reuerence and esteeme of this Ministerie more than we haue done.
The Lord waken these our senseless hearts, that we may Reverence and esteem of this Ministry more than we have done.
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The Lord grant vs this for Christs sake:
The Lord grant us this for Christ sake:
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To whome, with the Father and the Holy Spirite, bee all Glory and Honour for euermore, AMEN.
To whom, with the Father and the Holy Spirit, be all Glory and Honour for evermore, AMEN.
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THE SIXT SERMON. I. COR. CHAP. II. And we speake wisedome among them that are perfect:
THE SIXT SERMON. I. COR. CHAP. II And we speak Wisdom among them that Are perfect:
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not the wisedome of this world, nor of the princes of this world, who come to naught. not the Wisdom of this world, nor of the Princes of this world, who come to nought.
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But we speake the wisedome of GOD in a mysterie, euen the •id wisedome which God ordained before the world, vnto our glorie. But we speak the Wisdom of GOD in a mystery, even the •id Wisdom which God ordained before the world, unto our glory.
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Which none of the princes of this world knew, for had they knowne it, they would not haue crucified the Lord of glorie. Which none of the Princes of this world knew, for had they known it, they would not have Crucified the Lord of glory.
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But as it is writtē, The eye hath not seene, the care hath not heard, But as it is written, The eye hath not seen, the care hath not herd,
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neither hath entred in•• the hart of mā, the things that God hath prepared for thē that l•ue him. neither hath entered in•• the heart of man, the things that God hath prepared for them that l•ue him.
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IN the Text immediatelie preceeding (well-beloued in the LORD IESVS) the Apostle hath beene renouncing the wisedome of man, in vttering of the Gospel of IESVS CHRIST, thinking it not worthy that any mans faith should be builded on it:
IN the Text immediately preceding (well-beloved in the LORD JESUS) the Apostle hath been renouncing the Wisdom of man, in uttering of the Gospel of JESUS CHRIST, thinking it not worthy that any men faith should be built on it:
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For that faith that is builded on it, cannot stand, because ye wisdome of man is a false foundation,
For that faith that is built on it, cannot stand, Because you Wisdom of man is a false Foundation,
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and the thing that is builded on a false foundation cannot stand. Now to come to this Text which we haue read presentlie.
and the thing that is built on a false Foundation cannot stand. Now to come to this Text which we have read presently.
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It might haue beene said to the Apostle, Who counteth of thy wisedome? thou esteemest not of mans wisedome nor eloquence,
It might have been said to the Apostle, Who counteth of thy Wisdom? thou esteemest not of men Wisdom nor eloquence,
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but who counteth of thee, or of thy wisedome either? Hee answereth in the 6. verse, Wee speake wisedome among them that are perfect, &c. That is, Who soeuer are perfect in ye Church of God,
but who counteth of thee, or of thy Wisdom either? He Answers in the 6. verse, we speak Wisdom among them that Are perfect, etc. That is, Who soever Are perfect in you Church of God,
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or whosoeuer are come to a degree of perfection, or preasse to perfection, aspiring aboue nature, aboue humane things, to see things Heauenly and spiritual, these men account of my wisdome, in the sight of these I am wise,
or whosoever Are come to a degree of perfection, or press to perfection, aspiring above nature, above humane things, to see things Heavenly and spiritual, these men account of my Wisdom, in the sighed of these I am wise,
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and in their audience I speake wisdom, howbeit earthly men thinke all that I speake but follie.
and in their audience I speak Wisdom, howbeit earthly men think all that I speak but folly.
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This is the meaning & th'effect of the Apostles answere shortly. As to this word of perfectiō, I will not iusist in it.
This is the meaning & Effect of the Apostles answer shortly. As to this word of perfection, I will not iusist in it.
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A full perfection is not heere meaned, but a striuing to perfection.
A full perfection is not Here meaned, but a striving to perfection.
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No man nor woman in this life is perfect, but the perfectest of vs all that liueth in this worlde, one lie are striuing to perfection, thorowe infinite infirmities.
No man nor woman in this life is perfect, but the perfectest of us all that lives in this world, one lie Are striving to perfection, thorough infinite infirmities.
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Therefore, this worde of perfection is not to be vnderstood of that consummate perfection which wee shall haue in that other life,
Therefore, this word of perfection is not to be understood of that consummate perfection which we shall have in that other life,
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but as it is opponed vnto them that haue no perfection, no spirituall nor Heauenly sight or knowledge of things Heauenly & spirituall.
but as it is opponed unto them that have no perfection, no spiritual nor Heavenly sighed or knowledge of things Heavenly & spiritual.
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Then, there is the lesson in one word:
Then, there is the Lesson in one word:
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Yee know the sentence spoken commonly, Wisdome is justified of her owne children ( Mat. 11. 19) Let the world account of it as they will, wisdome shall euer be wisdome to them that haue any wisdome fooles will neuer count that Heauenlie wisdome to be wisedome,
Ye know the sentence spoken commonly, Wisdom is justified of her own children (Mathew 11. 19) Let the world account of it as they will, Wisdom shall ever be Wisdom to them that have any Wisdom Fools will never count that Heavenly Wisdom to be Wisdom,
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nor the wise of this world will neuer esteeme of it. Much consisteth in the disposition of the hearts of the hearers:
nor the wise of this world will never esteem of it. Much Consisteth in the disposition of the hearts of the hearers:
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that which is wisdome to one, is meere follie to another, and all because the disposition is diuers and contrary.
that which is Wisdom to one, is mere folly to Another, and all Because the disposition is diverse and contrary.
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Set together a man that is Heauēly minded ▪ & a man that is only earthly minded ▪ speak the wisdome of God to them both,
Set together a man that is Heavenly minded ▪ & a man that is only earthly minded ▪ speak the Wisdom of God to them both,
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and wisdome to the Heauenly minded man shall be wisdom, to the earthly minded man it shall bee foolishnesse:
and Wisdom to the Heavenly minded man shall be Wisdom, to the earthly minded man it shall be foolishness:
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The speech of the Crosse, saieth the Apostle in the 1. chap. of this epi.The speech of the Cross, Saith the Apostle in the 1. chap. of this epi.
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vers. 18. to them that perish ▪ is foolishnesse, but to them that are saued, it is the wisedome and power of GOD Art thou one that art ordained to bee saued? The Gospell of Iesus Christ shall be wisdome and onlie wisedome vnto thee.
vers. 18. to them that perish ▪ is foolishness, but to them that Are saved, it is the Wisdom and power of GOD Art thou one that art ordained to be saved? The Gospel of Iesus christ shall be Wisdom and only Wisdom unto thee.
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And therfore, seeing there standeth so much in the disposition of the hearer, before thou commest to heare, look to thy disposition, leaue thine earthly minde behind thee lest thou receiue thine own damnatiō:
And Therefore, seeing there Stands so much in the disposition of the hearer, before thou Comest to hear, look to thy disposition, leave thine earthly mind behind thee lest thou receive thine own damnation:
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& bring an heauenly mind with thee, that ye wisdom of God may be ye power of saluatiō to thee:
& bring an heavenly mind with thee, that you Wisdom of God may be the power of salvation to thee:
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there hath bene lōg hearing & teaching among vs in this Towne, bu• the issue of things testifie, that there hath bene an euill disposition in the heartes of the multitude, the present trouble of this Towne telleth what hath bene the disposition of manie:
there hath be long hearing & teaching among us in this Town, bu• the issue of things testify, that there hath be an evil disposition in the hearts of the multitude, the present trouble of this Town Telleth what hath be the disposition of many:
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for what euer bee the worke of men herein, yet no question the Lord hath His worke in it, to spoyle thee for thine ingratitude,
for what ever be the work of men herein, yet no question the Lord hath His work in it, to spoil thee for thine ingratitude,
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and euill disposition of thine heart, of the libertie of His glorious Gospell:
and evil disposition of thine heart, of the liberty of His glorious Gospel:
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and if this Gospell goe away, then shame and confusion shall light, not onelie vpon this Towne but also on the whole Land, and euerie estate thereof. Then to goe forward.
and if this Gospel go away, then shame and confusion shall Light, not only upon this Town but also on the Whole Land, and every estate thereof. Then to go forward.
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The Apostle falleth out in an high description & commendation of this wisedome which •ee preached, which is the wisedome of God. Marke it:
The Apostle falls out in an high description & commendation of this Wisdom which •ee preached, which is the Wisdom of God. Mark it:
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he saith, Not the wisedome of this worlde, nor of the Princes of this worlde, who come to naught.
he Says, Not the Wisdom of this world, nor of the Princes of this world, who come to nought.
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In this description there is nothing that may commende anie science or wisedome of this world, which is not brought in heere to the commendation of this Heauenlie wisedome.
In this description there is nothing that may commend any science or Wisdom of this world, which is not brought in Here to the commendation of this Heavenly Wisdom.
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Sciences and wisdome vse to be commended from the Authors, from them that inuented them:
Sciences and Wisdom use to be commended from the Authors, from them that invented them:
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they vse to be commended from their secrecie and hidnesse, in that they are hidden vp in a mysterie from the eyes of men:
they use to be commended from their secrecy and hidnesse, in that they Are hidden up in a mystery from the eyes of men:
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they vse to be commended from the ende and vse for the which they were ordained:
they use to be commended from the end and use for the which they were ordained:
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they vse to be commended from their sublimitie & subtilitie:
they use to be commended from their sublimity & subtility:
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when they passe the capacitie of men, men holde them in admiration, and wonder at them:
when they pass the capacity of men, men hold them in admiration, and wonder At them:
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they vse to be commended from their subject which they entreat of, if it be a worthie subject, it is a worthie science.
they use to be commended from their Subject which they entreat of, if it be a worthy Subject, it is a worthy science.
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These things recommend ▪ vnto vs Sciences inuented by the braine of man.
These things recommend ▪ unto us Sciences invented by the brain of man.
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All these thinges are in an higher degree in the wisedome of God, than euer they were in anie worldlie science. Now marke euerie word:
All these things Are in an higher degree in the Wisdom of God, than ever they were in any worldly science. Now mark every word:
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The Apostle beginneth his commendation at the Author: and first he letteth you see who is not the Author:
The Apostle begins his commendation At the Author: and First he lets you see who is not the Author:
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then he letteth you see in verie deede who is the Author of this wisedome. (All this is spoken of the Gospell, which we preach to you,
then he lets you see in very deed who is the Author of this Wisdom. (All this is spoken of the Gospel, which we preach to you,
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and therefore note euerie circumstance, marke the excellencie of this Gospel, which the Apostle to the Philippians, chap. 3. vers. 8. calleth the eminencie of the knowledge of Iesus Christ, which mounteth aboue all knowledge in this world) Then whom saith hee not to bee the Author of it? This world neuer found it out;
and Therefore note every circumstance, mark the excellency of this Gospel, which the Apostle to the Philippians, chap. 3. vers. 8. calls the eminency of the knowledge of Iesus christ, which mounts above all knowledge in this world) Then whom Says he not to be the Author of it? This world never found it out;
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neuer inuented it, it came neuer from ye heads of worldlie men. Indeede it is true this worlde is wise in her owne kind;
never invented it, it Come never from you Heads of worldly men. Indeed it is true this world is wise in her own kind;
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Luke 16. 8. and this world, and all the men thereof, from the beginning of it vnto this houre, hath beene occupied in counsels, in laying of plottes, in setting downe purposes,Lycia 16. 8. and this world, and all the men thereof, from the beginning of it unto this hour, hath been occupied in Counsels, in laying of plots, in setting down Purposes,
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and taking consultation, they haue bene verie busie:
and taking consultation, they have be very busy:
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But amongst all the things that euer man aduised vpon ▪ there was neuer found so much as one thought in the head of a man, of the remedie against sinne and death:
But among all the things that ever man advised upon ▪ there was never found so much as one Thought in the head of a man, of the remedy against sin and death:
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but sitting from the beginning in their counsels, they sate like as manie damned creatures, without anie thought howe they should be relieued of that damnation:
but sitting from the beginning in their Counsels, they sat like as many damned creatures, without any Thought how they should be relieved of that damnation:
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& this is that Heauenly wisdome spokē of here, that telleth vs of the remedie against sinne, death, & damnation, wherein we lye.
& this is that Heavenly Wisdom spoken of Here, that Telleth us of the remedy against sin, death, & damnation, wherein we lie.
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Yea, Brethren, let be they had not anie thought of this matter, they did nothing in al their wise consultatiōs,
Yea, Brothers, let be they had not any Thought of this matter, they did nothing in all their wise Consultations,
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for the most part, but inuolued themselues more and more in their guiltinesse, & augmented their damnation, wherein all men were fallen by Adam. Then it was not the world that found it out.
for the most part, but involved themselves more and more in their guiltiness, & augmented their damnation, wherein all men were fallen by Adam. Then it was not the world that found it out.
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O! but there are some Princes in the world that passe others in wisdome:
OH! but there Are Some Princes in the world that pass Others in Wisdom:
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there are wise & high spirited men that will put order to others, and with their wit will compasse Heauen and earth, that will search out the deepnesse of nature,
there Are wise & high spirited men that will put order to Others, and with their wit will compass Heaven and earth, that will search out the deepness of nature,
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and bee occupied in high things: it may bee that these men haue found out this wisdome. The Apostle meeteth this:
and be occupied in high things: it may be that these men have found out this Wisdom. The Apostle meeteth this:
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No, saith hee, none of the princes of this world, whether Iewes or Gentiles, found out this wisedome. No, Says he, none of the Princes of this world, whither Iewes or Gentiles, found out this Wisdom.
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All the great Monarches, all the Philosophers, with their wisdome, and philosophie, neuer thought once on such a thing:
All the great Monarchs, all the Philosophers, with their Wisdom, and philosophy, never Thought once on such a thing:
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it is true indeed, there is some in this world that haue euer bene occupied in hie things aboue the reach of the common sort of people, sitting on high places, searching into the deepnes of nature:
it is true indeed, there is Some in this world that have ever be occupied in high things above the reach of the Common sort of people, sitting on high places, searching into the deepness of nature:
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but among all their occupations ▪ high conceits and deuises, there was neuer so much as a thought or suspi•ion or a dreame of that onlie remedie against sin and death, of that onlie way and meanes of saluation,
but among all their occupations ▪ high conceits and devises, there was never so much as a Thought or suspi•ion or a dream of that only remedy against since and death, of that only Way and means of salvation,
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and deliuerie of a lost sinner. A wonderfull thing! condemned men sitting in such occupations, without any thought of their damnation. Emperours condemned men!
and delivery of a lost sinner. A wonderful thing! condemned men sitting in such occupations, without any Thought of their damnation. emperors condemned men!
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and yet neuer such a thing as a thought howe they should be relieued of their condemnation!
and yet never such a thing as a Thought how they should be relieved of their condemnation!
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It is true, the Philosophers among the nations aspired to a wisdome and knowledge of God to know Him,
It is true, the Philosophers among the Nations aspired to a Wisdom and knowledge of God to know Him,
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and some of them laboured to set downe a science of Him. Plato traueiled much on this purpose, and therfore he was called Diuine:
and Some of them laboured to Set down a science of Him. Plato traveled much on this purpose, and Therefore he was called Divine:
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but all their knowledge was of GOD the Creator, as Hee created this world, and by His prouidence gouerneth it.
but all their knowledge was of GOD the Creator, as He created this world, and by His providence Governs it.
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But will ye speake of GOD the Redeemer in His Sonne Iesus Christ, they had neuer such a thing as a thought of Him:
But will you speak of GOD the Redeemer in His Son Iesus christ, they had never such a thing as a Thought of Him:
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and yet for all the businesse that they had about the Creation; and GOD the Creator, what were they? fooles, and euanished in their owne cogitations,
and yet for all the business that they had about the Creation; and GOD the Creator, what were they? Fools, and evanished in their own cogitations,
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& as ye may reade, Rom. 1. 22. 23. in stead of the true God they set vp an idole to bee worshipped.
& as you may read, Rom. 1. 22. 23. in stead of the true God they Set up an idol to be worshipped.
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Then seeing they found it not out, and seeing it is so necessary for al men,
Then seeing they found it not out, and seeing it is so necessary for all men,
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euē for Princes (for they shal neuer see life except they get a part of this wisedome) they are bounde to keepe that wisedome, in sinceritie,
even for Princes (for they shall never see life except they get a part of this Wisdom) they Are bound to keep that Wisdom, in sincerity,
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and not to prejudge her libertie one whit: but to maintaine her and keep her from all her enemies, that would peruert her.
and not to prejudge her liberty one whit: but to maintain her and keep her from all her enemies, that would pervert her.
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Thou foundest her not out, keep her therfore in her liberty.
Thou foundest her not out, keep her Therefore in her liberty.
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The Lord grāt that men may be occupied this way in their coūsels, not in impairing, but in preseruing the libertie of this wisedome, that onelie must saue them:
The Lord grant that men may be occupied this Way in their Counsels, not in impairing, but in preserving the liberty of this Wisdom, that only must save them:
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Thy kingdome, thy life, thine honour and all these earthlie riches will away, onelie this wisedome will abide.
Thy Kingdom, thy life, thine honour and all these earthly riches will away, only this Wisdom will abide.
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Then this wisedome is not founde out by this world ▪ or by the Princes thereof.
Then this Wisdom is not found out by this world ▪ or by the Princes thereof.
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Yet before wee come to the Author whereof it is come, ye haue a reason wherefore she cannot bee of the Princes of the worlde, who come to naught, they are abolished, they euanish, shee is eternall, and will neuer haue ende.
Yet before we come to the Author whereof it is come, you have a reason Wherefore she cannot be of the Princes of the world, who come to nought, they Are abolished, they evanish, she is Eternal, and will never have end.
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A perishing head, will neuer inuent a science that will last for euer, albeit his head were neuer so quicke & so curious but as the head perisheth and goeth to graue,
A perishing head, will never invent a science that will last for ever, albeit his head were never so quick & so curious but as the head Perishes and Goes to graven,
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so shall the wisedome thereof die in her owne time:
so shall the Wisdom thereof die in her own time:
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And therefore there was neuer anie Arte nor Science inuented by the braine of man, which shall not die & perish,
And Therefore there was never any Art nor Science invented by the brain of man, which shall not die & perish,
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because they are all come of perishing heads:
Because they Are all come of perishing Heads:
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howbeit the head die and the wisdome remaine for a space, yet that science and wisedome shall also die in her owne time.
howbeit the head die and the Wisdom remain for a Molle, yet that science and Wisdom shall also die in her own time.
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Aristotle is dead, his wisedome abideth yet, but it shall die. Plato is dead, his wisdome abideth yet, but it shall also die.Aristotle is dead, his Wisdom Abideth yet, but it shall die. Plato is dead, his Wisdom Abideth yet, but it shall also die.
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But the immortall GOD, when He findeth out a wisedome, it shall bee immortall also.
But the immortal GOD, when He finds out a Wisdom, it shall be immortal also.
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In the first Epistle of Peter (Chap. 1. vers. 23.) there are two thinges joyned together.
In the First Epistle of Peter (Chap. 1. vers. 23.) there Are two things joined together.
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The immortall seede of the word, and a liuing and immortall God, who abideth for euer.
The immortal seed of the word, and a living and immortal God, who Abideth for ever.
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The seede of the worde is immortall:
The seed of the word is immortal:
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and wherefore is it immortall? Because it commeth from a God that abideth for euer.
and Wherefore is it immortal? Because it comes from a God that Abideth for ever.
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If it be once sown in thine heart it shall neuer die out of thine heart:
If it be once sown in thine heart it shall never die out of thine heart:
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No, this word shall goe to Heauen with thee, and there it shall spring out in a wonderfull glorie,
No, this word shall go to Heaven with thee, and there it shall spring out in a wonderful glory,
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and shall abide in him who found it out, and in thee in whome it is sowne for euer.
and shall abide in him who found it out, and in thee in whom it is sown for ever.
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Then if the world be not the author of it, who hath found it out? We speake (saith the Apostle) not our owne wisedome, but the wisedome of God.
Then if the world be not the author of it, who hath found it out? We speak (Says the Apostle) not our own Wisdom, but the Wisdom of God.
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Paul inuented it not, neuer a man that preached this Gospell was the author of it, the Lord who is onelie wise, found it out. Then marke, Brethren:Paul invented it not, never a man that preached this Gospel was the author of it, the Lord who is only wise, found it out. Then mark, Brothers:
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If God of His infinite mercie (after thou madest that foule fall in Adam, and fell from grace & innocencie) had not found out to thee the onelie meanes of thy deliuerance from death and sin, thou hadst neuer risen againe:
If God of His infinite mercy (After thou Madest that foul fallen in Adam, and fell from grace & innocence) had not found out to thee the only means of thy deliverance from death and since, thou Hadst never risen again:
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for thou hadst neuer so much as once a thought of the way of thy redemption.
for thou Hadst never so much as once a Thought of the Way of thy redemption.
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Adam, when hee had fallen, and hid himselfe in an hole, had not so much as one cogitation of his deliuerance:Adam, when he had fallen, and hid himself in an hold, had not so much as one cogitation of his deliverance:
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That God that created thee without thee, redeemed thee also without thee:
That God that created thee without thee, redeemed thee also without thee:
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when He made thee of nothing in the beginning, Hee called not thee to the counsell, because thou was not:
when He made thee of nothing in the beginning, He called not thee to the counsel, Because thou was not:
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no more was thou on the counsell of thy redemption, when He took purpose to redeeme thee:
no more was thou on the counsel of thy redemption, when He took purpose to Redeem thee:
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No, there was neuer an Angell on the counsell of thy redemption.
No, there was never an Angel on the counsel of thy redemption.
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And this is that that is spoken, Rom. 11. 34, Who hath knowne the minde of the Lord? or who hath giuen ▪ Him counsell? No, all is of Him,
And this is that that is spoken, Rom. 11. 34, Who hath known the mind of the Lord? or who hath given ▪ Him counsel? No, all is of Him,
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& all is from Him only:
& all is from Him only:
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He is the onlie finder out, as well of thy redemption, as of thy creation, that the onlie glorie may bee giuen vnto Him.
He is the only finder out, as well of thy redemption, as of thy creation, that the only glory may be given unto Him.
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I might speake something here against the enemies of the trueth, but I will not insist.
I might speak something Here against the enemies of the truth, but I will not insist.
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If thou takest any part of that worke to thy selfe, thou bereauest God of a part of His glorie.
If thou Takest any part of that work to thy self, thou bereauest God of a part of His glory.
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Therfore seeing thou hast neither arte nor part in it, let Him haue the onelie glorie for euer and euer.
Therefore seeing thou hast neither art nor part in it, let Him have the only glory for ever and ever.
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Nowe followeth the seconde part of the commendation of the Gospell, In a mysterie. It is in a mysterie, it was hid vp.
Now follows the seconde part of the commendation of the Gospel, In a mystery. It is in a mystery, it was hid up.
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Sciences vse to bee commended because of their secrecie:
Sciences use to be commended Because of their secrecy:
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for men wil say, O! it is a mysticall and secrete thing, therefore it is a commendable and precious thing.
for men will say, OH! it is a mystical and secret thing, Therefore it is a commendable and precious thing.
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But if euer anie science or wisedome in the worlde, merited commendation, thorowe the secrecie of it, especiallie this wisedome of GOD,
But if ever any science or Wisdom in the world, merited commendation, thorough the secrecy of it, especially this Wisdom of GOD,
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for there was neuer so secrete a wisedome, so manie ages, from Adam till CHRIST came, all closed vp in a mysterie,
for there was never so secret a Wisdom, so many ages, from Adam till CHRIST Come, all closed up in a mystery,
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& hidden from the world, and if there was anie blinke of it, it was verie obscure.
& hidden from the world, and if there was any blink of it, it was very Obscure.
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Brethren, there are sundrie wisedomes of God:
Brothers, there Are sundry wisdoms of God:
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There is a wisdome of the creation and gouernament of the worlde, and there is a wisedome of God of the redemption of the worlde once created,
There is a Wisdom of the creation and government of the world, and there is a Wisdom of God of the redemption of the world once created,
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and making defection from that blessed estate of creation.
and making defection from that blessed estate of creation.
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As for the wisedome of creation, as soone as euer the worlde was created, this wisedome brake foorth,
As for the Wisdom of creation, as soon as ever the world was created, this Wisdom brake forth,
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and was reuealed, and made knowne to men, and it shineth yet in the creatures: looke to them, thou shalt see the image of that wisedome shining in them:
and was revealed, and made known to men, and it shines yet in the creatures: look to them, thou shalt see the image of that Wisdom shining in them:
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and more than this, man receiued this wisdome of creation written in his heart.
and more than this, man received this Wisdom of creation written in his heart.
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So this wisedome was not kept close, but made patent to the eyes of men & Angels to looke vpon it.
So this Wisdom was not kept close, but made patent to the eyes of men & Angels to look upon it.
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But as for the wisdome of God of the redemption of the worlde, in the creation Hee neither vtred it in word nor writing, He wrote not one letter of it in the heart of man in the creation.
But as for the Wisdom of God of the redemption of the world, in the creation He neither vtred it in word nor writing, He wrote not one Letter of it in the heart of man in the creation.
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But after the fall of Adam He gaue an inkling of it, but very obscure.
But After the fallen of Adam He gave an inkling of it, but very Obscure.
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Nowe, wherefore was this that the Lord hid vp this wisdome? Thereby no doubt He would testify to the world, that this wisdome contained a precious thing, a jewell:
Now, Wherefore was this that the Lord hid up this Wisdom? Thereby no doubt He would testify to the world, that this Wisdom contained a precious thing, a jewel:
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there was inclosed in it the whole treasure of Heauen.
there was enclosed in it the Whole treasure of Heaven.
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The treasure of Heauen is Christ Iesus, who is inclosed in this mysterie and therefore, the Lord woulde not reueale it, till Iesus Christ came into the world.
The treasure of Heaven is christ Iesus, who is enclosed in this mystery and Therefore, the Lord would not reveal it, till Iesus christ Come into the world.
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Is it reuealed now? It hath beene reuealed euer since CHRIST came into the worlde,
Is it revealed now? It hath been revealed ever since CHRIST Come into the world,
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and this daye in SCOTLAND that treasure is laid open, if we had eyes to see it.
and this day in SCOTLAND that treasure is laid open, if we had eyes to see it.
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Abraham, nor Dauid, nor all the godlie Kings and Fathers were neuer in so blessed an estate as thou art.Abraham, nor David, nor all the godly Kings and Father's were never in so blessed an estate as thou art.
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But if thou repent not, and receaue not this wisdome, the greater is thy damnation:
But if thou Repent not, and receive not this Wisdom, the greater is thy damnation:
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For euer the greater the benefite bee, the greater is the condemnation, if it bee not receaned:
For ever the greater the benefit be, the greater is the condemnation, if it be not receaned:
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And many at that daye shall saye, Would to GOD we had neuer heard of this Gospell Well ▪ keepe it as yee will, there is no glorie but it,
And many At that day shall say, Would to GOD we had never herd of this Gospel Well ▪ keep it as ye will, there is no glory but it,
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and take it awaye, farewell the glorie and well-fare of the Land: yea, I say more, There is no glorie in this world but it.
and take it away, farewell the glory and welfare of the Land: yea, I say more, There is no glory in this world but it.
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Nowe, the Apostle standeth not heere, but passeth forward in the praise of this wisedome: Hee hath praised it from the Author, who is God onlie:
Now, the Apostle Stands not Here, but passes forward in the praise of this Wisdom: He hath praised it from the Author, who is God only:
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from the secrecie, that it is a mysterie hidden vp so long:
from the secrecy, that it is a mystery hidden up so long:
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he commeth now to the time when it was found out, which God had determined before the world.
he comes now to the time when it was found out, which God had determined before the world.
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Sciences vse to bee commended from their antiquitie:
Sciences use to be commended from their antiquity:
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men say, O ▪ it is an olde Science, it was sound out by the Aegyptians, therefore, a commendable Science.
men say, Oh ▪ it is an old Science, it was found out by the egyptians, Therefore, a commendable Science.
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But there was neuer wisedome that might bee compared in antiquitie to this wisedome.
But there was never Wisdom that might be compared in antiquity to this Wisdom.
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Wilt thou aske howe olde is this wisedome? I aske another question, How olde is God Himselfe? This Gospell is euen as olde as GOD Himselfe:
Wilt thou ask how old is this Wisdom? I ask Another question, How old is God Himself? This Gospel is even as old as GOD Himself:
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the Gospell is from all Eternitie, as the glorious GOD is without beginning from all Eternitie.
the Gospel is from all Eternity, as the glorious GOD is without beginning from all Eternity.
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Then this Gospell that is preached this day, is no nou•ltie.
Then this Gospel that is preached this day, is no nou•ltie.
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This is that wisedome and doctrine that GOD predestinated from all Eternitie, howbeit the enemies in contempt call it a new doctrine.
This is that Wisdom and Doctrine that GOD predestinated from all Eternity, howbeit the enemies in contempt call it a new Doctrine.
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Thou art a lyar, although thou bee the Pope, I speake it to the glorie of God, this Gospell that is preached in SCOTLAND, was from all Eternitie. The wordes import more.
Thou art a liar, although thou be the Pope, I speak it to the glory of God, this Gospel that is preached in SCOTLAND, was from all Eternity. The words import more.
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It is not onelie from all Eternitie, but it is grounded vpon an Eternall counsell. The glorious Trinitie set downe in a glorious counsell this doctrine of saluation.
It is not only from all Eternity, but it is grounded upon an Eternal counsel. The glorious Trinity Set down in a glorious counsel this Doctrine of salvation.
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And therefore, seeing this doctrine is set on so solide a foundation, who will shake it? Shake it let see off her foundation,
And Therefore, seeing this Doctrine is Set on so solid a Foundation, who will shake it? Shake it let see off her Foundation,
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and thrust at it, It will shake thee, and driue thee into Hell.
and thrust At it, It will shake thee, and driven thee into Hell.
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I tell thee, it hath saued manie men from the beginning, but it is also true, it hath slaine manie one:
I tell thee, it hath saved many men from the beginning, but it is also true, it hath slain many one:
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beware that it slaye thee not: for it is the strōgest thing that euer was.
beware that it slay thee not: for it is the Strongest thing that ever was.
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Thou mayest well banish this Gospell, and put it out of SCOTLAND, but thou shalt neuer put it out of the world,
Thou Mayest well banish this Gospel, and put it out of SCOTLAND, but thou shalt never put it out of the world,
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so long as there is a soule to be builded by it:
so long as there is a soul to be built by it:
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But when she is out of SCOTLAND and ENGLAND both, shee can goe, and it were, to all these newe found Landes, and abide there.
But when she is out of SCOTLAND and ENGLAND both, she can go, and it were, to all these new found Lands, and abide there.
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Yet marke how he riseth in his tearmes (I neuer heard anie Philosopher in all his Declamatiōs rise so highlie in his praises of anie Science,
Yet mark how he Riseth in his terms (I never herd any Philosopher in all his Declamations rise so highly in his praises of any Science,
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as the Apostle doeth in praising of this wisedome, and it is not the eloquence of man,
as the Apostle doth in praising of this Wisdom, and it is not the eloquence of man,
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but the eloquence of the Spirite of God, that raiseth him. And yet hee hath not tolde all her glory.
but the eloquence of the Spirit of God, that Raiseth him. And yet he hath not told all her glory.
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No, we shall neuer see it all, till wee see the Lord Iesus, who is the subject of this Gospell.) Sciences haue their commendation from their ende:
No, we shall never see it all, till we see the Lord Iesus, who is the Subject of this Gospel.) Sciences have their commendation from their end:
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it is a good science that hath a good ende, and inuented for the weale of man,
it is a good science that hath a good end, and invented for the weal of man,
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for his profite, and pleasure, and glorie: But this science in this mounteth aboue all the sciences in the worlde:
for his profit, and pleasure, and glory: But this science in this mounts above all the sciences in the world:
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for all the Sciences in the worlde will not make thee mount vp ▪ nor raise thee one footbredth from the earth, although thou bee a Monarch:
for all the Sciences in the world will not make thee mount up ▪ nor raise thee one footbredth from the earth, although thou be a Monarch:
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they may well get thee a piece of honour here, but it shall all be earthly honour.
they may well get thee a piece of honour Here, but it shall all be earthly honour.
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O! but the Science whereof our God is the Author, this wisedome of our redemption maketh thee to mount, draweth thee vp, in a word, glorifieth thee All that euer learne in her schoole shall bee glorified, wilt thou learne this wisdome, she shall glorifie thee in the Heauens.
OH! but the Science whereof our God is the Author, this Wisdom of our redemption makes thee to mount, draws thee up, in a word, Glorifieth thee All that ever Learn in her school shall be glorified, wilt thou Learn this Wisdom, she shall Glorify thee in the Heavens.
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93
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1407
For why? she is the power of God to saluation, Roman.
For why? she is the power of God to salvation, Roman.
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93
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1408
1. 16. and as hee speaketh, 2. Cor. 3. 18. wilt thou looke in her but as in a mirrour, to the glorie of GOD in her, shee shall transforme thee from glory to glory in that same Image.
1. 16. and as he speaks, 2. Cor. 3. 18. wilt thou look in her but as in a mirror, to the glory of GOD in her, she shall transform thee from glory to glory in that same Image.
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93
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1409
What more? All the wisedome in the world without this wisdome, is like as much poyson, to swell vp thine heart in pride against GOD and man.
What more? All the Wisdom in the world without this Wisdom, is like as much poison, to swell up thine heart in pride against GOD and man.
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93
Image 5
1410
Shall I come to the particulars? Art thou a Lawier? and hast the knowledge of the Common Lawes? If thy science of the Lawe bee not seasoned with this wisedome, it is meere poyson to thee.
Shall I come to the particulars? Art thou a Lawyer? and hast the knowledge of the Common Laws? If thy science of the Law be not seasoned with this Wisdom, it is mere poison to thee.
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94
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1411
Art thou a Mediciner, perfect in that Science, and hast read all Hippocrates and Galene, and all the rest of them,
Art thou a Mediciner, perfect in that Science, and hast read all Hippocrates and Galene, and all the rest of them,
vb2r pns21 dt n1, j p-acp d n1, cc vh2 vvn d np1 cc np1, cc d dt n1 pp-f pno32,
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94
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1412
and hast not this wisedome, thou art poysoned for all thy Medicine. Is thine head full of policie, and hast thou manie plottes and conceites in it,
and hast not this Wisdom, thou art poisoned for all thy Medicine. Is thine head full of policy, and hast thou many plots and conceits in it,
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94
Image 5
1413
and hast thou not this wisedome? thou hast an emptie and poysoned head.
and hast thou not this Wisdom? thou hast an empty and poisoned head.
cc vh2 pns21 xx d n1? pns21 vh2 dt j cc j-vvn n1.
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94
Image 5
1414
Art thou a Philosopher, and canst count all the Starres, and canst search out all the mineralles,
Art thou a Philosopher, and Canst count all the Stars, and Canst search out all the minerals,
vb2r pns21 dt n1, cc vm2 vvi d dt n2, cc vm2 vvi av d dt n2,
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94
Image 5
1415
and canst goe downe to the Center of the Earth. yea, and it were downe to Hell, and hast not this wisedome, thou art poysoned.
and Canst go down to the Centre of the Earth. yea, and it were down to Hell, and hast not this Wisdom, thou art poisoned.
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94
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1416
What neede I to speake further? If thou haue no apprehension of this wisedome, that onely sanctifieth thee,
What need I to speak further? If thou have no apprehension of this Wisdom, that only Sanctifieth thee,
q-crq vvb pns11 pc-acp vvi av-jc? cs pns21 vhb dx n1 pp-f d n1, cst av-j vvz pno21,
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94
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1417
and all thy Sciences, and maketh them profitable vnto thee, thou art a miserable bodie, and woe to thee for euer.
and all thy Sciences, and makes them profitable unto thee, thou art a miserable body, and woe to thee for ever.
cc d po21 n2, cc vv2 pno32 j p-acp pno21, pns21 vb2r dt j n1, cc n1 p-acp pno21 p-acp av.
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94
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1418
Would to God the worlde saw this, but alas, this humane wisedome and the glory of this worlde pulleth CHRIST out of their eyes, and obscureth this Heauenly glory. But woe is thee!
Would to God the world saw this, but alas, this humane Wisdom and the glory of this world pulls CHRIST out of their eyes, and obscureth this Heavenly glory. But woe is thee!
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(9) sermon (DIV1)
94
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1419
that euer thou saw this light, if thou gettest not a part of that Heauenly glory.
that ever thou saw this Light, if thou gettest not a part of that Heavenly glory.
cst av pns21 n1 d n1, cs pns21 vv2 xx dt n1 pp-f cst j n1.
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94
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1420
Yet hee stayeth not heere, but looke howe hee climbeth vp, & exalteth this Heauenly wisdome.
Yet he stays not Here, but look how he climbs up, & Exalteth this Heavenly Wisdom.
av pns31 vvz xx av, cc-acp vvb c-crq pns31 vvz a-acp, cc vvz d j n1.
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95
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1421
Sciences vse to bee commended for their subtility and sublimity.
Sciences use to be commended for their subtility and sublimity.
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95
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1422
O, saieth the Philosopher, it is an high and subtile Science, therefore it is praise worthy.
O, Saith the Philosopher, it is an high and subtle Science, Therefore it is praise worthy.
sy, vvz dt n1, pn31 vbz dt j cc j n1, av pn31 vbz n1 j.
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95
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1423
Mathematikes are subtile, and are full of subtile demonstrations, therefore they are worthy Sciences.
Mathematics Are subtle, and Are full of subtle demonstrations, Therefore they Are worthy Sciences.
n1 vbr j, cc vbr j pp-f j n2, av pns32 vbr j n2.
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95
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1424
But, Brethren, there was neuer Science comparable in sublimity to this Wisedome of GOD, who is onely wise.
But, Brothers, there was never Science comparable in sublimity to this Wisdom of GOD, who is only wise.
p-acp, n2, pc-acp vbds av-x n1 j p-acp n1 p-acp d n1 pp-f np1, r-crq vbz av-j j.
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95
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1425
As farre as the head of GOD passeth thy braine, as far doth this wisdom that is come of GODS head, passe all the wisdom that thou canst inuent,
As Far as the head of GOD passes thy brain, as Far does this Wisdom that is come of GOD'S head, pass all the Wisdom that thou Canst invent,
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95
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1426
and it were a thousande yeeres: and therefore th'Apostle saith, This wisdom none of the Princes of this world haue knowne:
and it were a thousande Years: and Therefore th'Apostle Says, This Wisdom none of the Princes of this world have known:
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95
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1427
No, not after shee was reuealed and came into the world, when they saw her, they knew not what shee m•ned.
No, not After she was revealed and Come into the world, when they saw her, they knew not what she m•ned.
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95
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1428
The Philosophers, who scāned in curiousnes when this wisedome came to them, they knew no more in it than children and infants.
The Philosophers, who scamned in curiousness when this Wisdom Come to them, they knew no more in it than children and Infants.
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95
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1429
Looke ho•• little a childe can conceiue of anie humane sciences, as little also could they conceiue of this wisedome.
Look ho•• little a child can conceive of any humane sciences, as little also could they conceive of this Wisdom.
n1 n1 av-j dt n1 vmb vvi pp-f d j n2, c-acp j av vmd pns32 vvi pp-f d n1.
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95
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1430
Reade in the Acts, chap. 17. vers. 18. when Paul came to Athens, and preached it vnto them, they said, What a sower of words is this? they thought hee had nothing but words. This is a marueilous secrecie:
Reade in the Acts, chap. 17. vers. 18. when Paul Come to Athens, and preached it unto them, they said, What a sour of words is this? they Thought he had nothing but words. This is a marvelous secrecy:
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95
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1431
they could not find her out when she was found out to their hands, they knew not what she meaneth.
they could not find her out when she was found out to their hands, they knew not what she means.
pns32 vmd xx vvi pno31 av c-crq pns31 vbds vvn av p-acp po32 n2, pns32 vvd xx r-crq pns31 vvz.
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95
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1432
There is not a science found out by man ▪ bu• I shall get a naturall man that will comprehend it,
There is not a science found out by man ▪ bu• I shall get a natural man that will comprehend it,
pc-acp vbz xx dt n1 vvd av p-acp n1 ▪ n1 pns11 vmb vvi dt j n1 cst vmb vvi pn31,
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95
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1433
and oft times he will goe beyond the author himselfe:
and oft times he will go beyond the author himself:
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95
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1434
But to this day there was neuer • naturall man that could comprehēd the wisdome of this Gospell.
But to this day there was never • natural man that could comprehend the Wisdom of this Gospel.
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95
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1435
For why? she is spirituall, supernaturall, and aboue nature, and therefore the naturall wit could neuer bee able to comprehend her.
For why? she is spiritual, supernatural, and above nature, and Therefore the natural wit could never be able to comprehend her.
p-acp q-crq? pns31 vbz j, j, cc p-acp n1, cc av dt j n1 vmd av-x vbi j pc-acp vvi pno31.
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95
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1436
I saye more to you, the more a man hath of naturall wit and judgement, the prouder hee is in his wit,
I say more to you, the more a man hath of natural wit and judgement, the Prouder he is in his wit,
pns11 vvb av-dc p-acp pn22, dt av-dc dt n1 vhz pp-f j n1 cc n1, dt jc pns31 vbz p-acp po31 n1,
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95
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1437
and stroke his owne head, and thinke he hath a wise braine, the more hee counteth of his owne wisdome the more shall this wisdome of the Gospell bee foolishnesse vnto him:
and stroke his own head, and think he hath a wise brain, the more he counteth of his own Wisdom the more shall this Wisdom of the Gospel be foolishness unto him:
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95
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1438
and euer the wise•• of the world accounteth the Gospell the greatest foolishnèsse.
and ever the wise•• of the world accounteth the Gospel the greatest foolishnèsse.
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95
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1439
I had rather take in hand to teach an idiot the Gospell, and cause him to conceiue it, •• God woulde giue mee grace,
I had rather take in hand to teach an idiot the Gospel, and cause him to conceive it, •• God would give me grace,
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95
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1440
than to take an high headed worldling that is puffed vp with the pride of nature, to driue into-him one word of it.
than to take an high headed worldling that is puffed up with the pride of nature, to driven into-him one word of it.
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95
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1441
Sillie ones, who haue no conceite of their naturall wisdome, will swallow it vp but a proude headed bodie cannot be capable of it.
Silly ones, who have no conceit of their natural Wisdom, will swallow it up but a proud headed body cannot be capable of it.
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95
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1442
Therefore, the Apostle in this same first Epi. to the Cor. 3. 18. saieth veri• well, Wilt thou be wise? be a soole, that thou mayest bee wise.
Therefore, the Apostle in this same First Epi. to the Cor. 3. 18. Saith veri• well, Wilt thou be wise? be a fool, that thou Mayest be wise.
av, dt n1 p-acp d d ord np1 p-acp dt np1 crd crd vvz n1 av, vm2 pns21 vbi j? vbb dt n1, cst pns21 vm2 vbi j.
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95
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1443
Renounce that reason of thine, and take it captiue, and make it a slaue, otherwise thou shalt neuer see GOD to thy consolation:
Renounce that reason of thine, and take it captive, and make it a slave, otherwise thou shalt never see GOD to thy consolation:
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95
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1444
for thy naturall reason is an enemie to God, and His wisdom, Roman 8.7. Hee giueth a reason in the end of the verse, that testifieth, that the Prince;
for thy natural reason is an enemy to God, and His Wisdom, Roman 8.7. He gives a reason in the end of the verse, that Testifieth, that the Prince;
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95
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1445
of this world knew not this wisdome, yea, not when it was laid open to them. Hee saith.
of this world knew not this Wisdom, yea, not when it was laid open to them. He Says.
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95
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1446
For had they knowne it, (namely that great Prince Herode, and Pilate that Romane President) they would not haue crucified the Lord of glorie. For had they known it, (namely that great Prince Herod, and Pilate that Roman President) they would not have Crucified the Lord of glory.
p-acp vhd pns32 vvn pn31, (av cst j n1 np1, cc np1 d jp n1) pns32 vmd xx vhi vvn dt n1 pp-f n1.
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95
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1447
They had not done such indignitie to Him as to naile Him to an ignominious crosse. How aggree these two together.
They had not done such indignity to Him as to nail Him to an ignominious cross. How agree these two together.
pns32 vhd xx vdn d n1 p-acp pno31 c-acp pc-acp vvi pno31 p-acp dt j n1. np1 vvb d crd av.
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95
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1448
The Lord of glorie, and an ignominious crosse? Howe stand these two, The King of glorie,
The Lord of glory, and an ignominious cross? Howe stand these two, The King of glory,
dt n1 pp-f n1, cc dt j n1? np1 vvb d crd, dt n1 pp-f n1,
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95
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1449
and such a shamefull death? Because they knew not His glorie, they exponed Him to such an ignominious death.
and such a shameful death? Because they knew not His glory, they Expound Him to such an ignominious death.
cc d dt j n1? p-acp pns32 vvd xx po31 n1, pns32 vvn pno31 p-acp d dt j n1.
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95
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1450
Thou that canst not see the glorie of God in the Gospell, thou wilt commit the most ignominious, the moste villanous thing in the world.
Thou that Canst not see the glory of God in the Gospel, thou wilt commit the most ignominious, the most villainous thing in the world.
pns21 cst vm2 xx vvi dt n1 pp-f np1 p-acp dt n1, pns21 vm2 vvi dt av-ds j, dt av-ds j n1 p-acp dt n1.
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95
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1451
No, if Christ were heere, thou wouldest crucifie Him againe.
No, if christ were Here, thou Wouldst crucify Him again.
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95
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1452
And therefore, finde not fault with Herode nor Pilate, Or anie of them that crucified Him,
And Therefore, find not fault with Herod nor Pilate, Or any of them that Crucified Him,
cc av, vvb xx n1 p-acp np1 ccx np1, cc d pp-f pno32 cst vvd pno31,
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95
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1453
and think not that thou hadst beene free of it if thou hadst bene there.
and think not that thou Hadst been free of it if thou Hadst be there.
cc vvb xx cst pns21 vhd2 vbn j pp-f pn31 cs pns21 vhd2 vbn a-acp.
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95
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1454
No, I tell thee, Thou that seest not the glorie of the Gospell of IESVS CHRIST,
No, I tell thee, Thou that See not the glory of the Gospel of JESUS CHRIST,
uh-dx, pns11 vvb pno21, pns21 cst vv2 xx dt n1 pp-f dt n1 pp-f np1 np1,
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95
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1455
if such a deede were to be done, thou wouldest haue a share in it. It will not be speaking that will seru: the turne.
if such a deed were to be done, thou Wouldst have a share in it. It will not be speaking that will Servants: the turn.
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95
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1456
Let men speake of this Gospell, and all this wisedome, what they will, their deedes will euer bewraye them.
Let men speak of this Gospel, and all this Wisdom, what they will, their Deeds will ever bewray them.
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95
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1457
I will not giue one pennie for thy mouth, for thy tongue, for thy speaking, yea, for thy preaching, if thou haue not deedes also in thy calling.
I will not give one penny for thy Mouth, for thy tongue, for thy speaking, yea, for thy preaching, if thou have not Deeds also in thy calling.
pns11 vmb xx vvi crd n1 p-acp po21 n1, p-acp po21 n1, p-acp po21 n-vvg, uh, p-acp po21 vvg, cs pns21 vhi xx n2 av p-acp po21 n1.
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95
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1458
Art thou a King? Art thou a Counseller? Art thou a Minister? If I see not good deedes in thine owne calling, all thy wordes are but winde.
Art thou a King? Art thou a Counsellor? Art thou a Minister? If I see not good Deeds in thine own calling, all thy words Are but wind.
vb2r pns21 dt n1? vb2r pns21 dt n1? vb2r pns21 dt n1? cs pns11 vvb xx j n2 p-acp po21 d n-vvg, d po21 n2 vbr p-acp n1.
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96
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1459
When thou hast stood vp, and tolde that thou knowest CHRIST, and vnderstandest His worde and Gospe•l,
When thou hast stood up, and told that thou Knowest CHRIST, and Understandest His word and Gospe•l,
c-crq pns21 vh2 vvn a-acp, cc vvd cst pns21 vv2 np1, cc vv2 po31 n1 cc n1,
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96
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1460
and then in thy life wilt bee an enemie to CHRIST, and wilt dishonour Him,
and then in thy life wilt be an enemy to CHRIST, and wilt dishonour Him,
cc av p-acp po21 n1 vm2 vbi dt n1 p-acp np1, cc vm2 vvi pno31,
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96
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1461
and His Gospell in thy calling, thy doinges bewraye and vtter what stuffe is within thee.
and His Gospel in thy calling, thy doings bewray and utter what stuff is within thee.
cc po31 n1 p-acp po21 n1, po21 n2-vdg vvi cc vvi r-crq n1 vbz p-acp pno21.
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96
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1462
The god of this worlde, and thy malicious heart, haue put out thine •yes, thou hast a blinde minde, wherefrom thy deedes proceede.
The god of this world, and thy malicious heart, have put out thine •yes, thou hast a blind mind, wherefrom thy Deeds proceed.
dt n1 pp-f d n1, cc po21 j n1, vhb vvn av po21 n2, pns21 vh2 dt j n1, av po21 n2 vvi.
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96
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1463
Wilt thou crucifie IESVS CHRIST, and expone Him to ignominie anie way, and persecute and trouble Him in His members,
Wilt thou crucify JESUS CHRIST, and expone Him to ignominy any Way, and persecute and trouble Him in His members,
vm2 pns21 vvi np1 np1, cc fw-la pno31 pc-acp n1 d n1, cc vvi cc vvi pno31 p-acp po31 n2,
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96
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1464
and then wilt stand vp and say, thou knowest CHRIST, thy doings testifie to ye world, that thou art a lyar.
and then wilt stand up and say, thou Knowest CHRIST, thy doings testify to you world, that thou art a liar.
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The LORD open mens eyes to knowe what it is to deale with CHRIST, or His mēbers.
The LORD open men's eyes to know what it is to deal with CHRIST, or His members.
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As euer thou wouldest testifie to the worlde, that thou knowest CHRIST, honour Him and His Ministers both, and honour His members:
As ever thou Wouldst testify to the world, that thou Knowest CHRIST, honour Him and His Ministers both, and honour His members:
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for whatsoeuer is done to one of them in the earth, good or euill, Hee counteth it all done vnto Himselfe.
for whatsoever is done to one of them in the earth, good or evil, He counteth it all done unto Himself.
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Saul, Saul, Why persecutest thou Me? saith He to Paul, Act. 9. 4. He standeth not here, but goeth forward in her commendation:Saul, Saul, Why Persecutest thou Me? Says He to Paul, Act. 9. 4. He Stands not Here, but Goes forward in her commendation:
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mark the words, & I beseech you to weigh them, that seeing the eminency of this Gospel, ye may learn to stoup & giue obedience to it.
mark the words, & I beseech you to weigh them, that seeing the eminency of this Gospel, you may Learn to stoup & give Obedience to it.
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Sciences are commended from their subjectes whereof they entreat: if they haue a glorious subject, they are accounted high, & accurate sciences:
Sciences Are commended from their Subjects whereof they entreat: if they have a glorious Subject, they Are accounted high, & accurate sciences:
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but their was neuer science that had such a fair & glorious subject, as this Gospel which we preach.
but their was never science that had such a fair & glorious Subject, as this Gospel which we preach.
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What is the subject of it? I cannot tell it in better words than are here set downe:
What is the Subject of it? I cannot tell it in better words than Are Here Set down:
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The things which the eye hath not seene, neither the eare hath heard, neither entered into mans heart. The things which the eye hath not seen, neither the ear hath herd, neither entered into men heart.
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All sciences of this world, and wisdom found out by man, are of things either visible, that are seen with ye eye,
All sciences of this world, and Wisdom found out by man, Are of things either visible, that Are seen with you eye,
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or of things audible, heard with the eare, or of things intelligible, vnderstood with the mind.
or of things audible, herd with the ear, or of things intelligible, understood with the mind.
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If I cannot see thine inuention, if I cannot heare it, at the least I will get some apprehension of it in my minde, I haue that aduantage.
If I cannot see thine invention, if I cannot hear it, At the least I will get Some apprehension of it in my mind, I have that advantage.
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But as for the subject of this wisdome, thy naturall eye neuer saw it, thy naturall care neuer heard it,
But as for the Subject of this Wisdom, thy natural eye never saw it, thy natural care never herd it,
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and it neuer entered into thy naturall heart:
and it never entered into thy natural heart:
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and therfore whosoeuer wil see these things, he must seek an cye that is more than natural, that is supernaturall, that is spirituall:
and Therefore whosoever will see these things, he must seek an cye that is more than natural, that is supernatural, that is spiritual:
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seeke an eare that is supernaturall and spirituall. Goe to the heart, content not thy selfe with a naturall heart:
seek an ear that is supernatural and spiritual. Go to the heart, content not thy self with a natural heart:
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seeke an heart that is spirituall and supernaturall: For gaze with thine eye as thou wilt, laye to thine eare as thou wilt,
seek an heart that is spiritual and supernatural: For gaze with thine eye as thou wilt, say to thine ear as thou wilt,
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if thou shouldest heare an hundreth Preachings, if thou haue but a naturall care, and a naturall eye, thou shalt neither see not heare:
if thou Shouldst hear an Hundredth Preachings, if thou have but a natural care, and a natural eye, thou shalt neither see not hear:
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but in hearing thou shalt not heare, and in vnderstanding thou shalt not vnderstand, as the Prophet Esaias in the sixt Chapter and ninth verse saieth.
but in hearing thou shalt not hear, and in understanding thou shalt not understand, as the Prophet Isaiah in the sixt Chapter and ninth verse Saith.
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Therefore, seeke at GOD an Heauenlie eare, and an Heauenlie eye, and saye, LORD, giue mee an Heauenlie eare,
Therefore, seek At GOD an Heavenly ear, and an Heavenly eye, and say, LORD, give me an Heavenly ear,
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and an Heauenlie eye, that I may conceaue these thinges and apprehende them.
and an Heavenly eye, that I may conceive these things and apprehend them.
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Nowe, in the ende of the verse hee bringeth them downe for as high as they were,
Now, in the end of the verse he brings them down for as high as they were,
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and telleth what they are, Which GOD (saieth hee) hath prepared for them that loue Him.
and Telleth what they Are, Which GOD (Saith he) hath prepared for them that love Him.
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They are predestinated from all Eternitie, and they are prepared in time, for so manie onelie as loue the LORD.
They Are predestinated from all Eternity, and they Are prepared in time, for so many only as love the LORD.
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Therefore, loue IESVS, and thou shalt get a part of them. The lesson is this. Wonderfull are the thinges that GOD hath prepared for them that loue the LORD IESVS.
Therefore, love JESUS, and thou shalt get a part of them. The Lesson is this. Wonderful Are the things that GOD hath prepared for them that love the LORD JESUS.
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But how shal I knowe that such high and sublime thinges are prepared for mee? Art thou marked with this token? and carriest thou it about with thee? Louest thou the LORD? how beit not so well as thou wouldest. (Accursed bee hee that loueth not the LORD:
But how shall I know that such high and sublime things Are prepared for me? Art thou marked with this token? and carriest thou it about with thee? Love thou the LORD? how beit not so well as thou Wouldst. (Accursed be he that loves not the LORD:
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let him bee an Anathema Maranatha, as the Apostle saieth in the sixteenth Chapter and the two and twentie verse of the first Epistle to the Corinthians. ) Louest thou Him, assure thy selfe,let him be an Anathema Maranatha, as the Apostle Saith in the sixteenth Chapter and the two and twentie verse of the First Epistle to the Corinthians.) Love thou Him, assure thy self,
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howbeit thou canst not get such a loue to Him, or such a sight of these thinges,
howbeit thou Canst not get such a love to Him, or such a sighed of these things,
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as thou wouldest haue, they are prepared for thee.
as thou Wouldst have, they Are prepared for thee.
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Onelie, thou art to take heede to see if that loue of GOD bee in thine heart.
Only, thou art to take heed to see if that love of GOD be in thine heart.
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Goe not to search what is in Heauen, and thinke not to get a full sight of that glorie in this life, that is laide vp for thee:
Go not to search what is in Heaven, and think not to get a full sighed of that glory in this life, that is laid up for thee:
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But rest on Him, yea, though it were halfe blindlinges. Well is the soule that can loue the LORD IESVS.
But rest on Him, yea, though it were half blindlinges. Well is the soul that can love the LORD JESUS.
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I will ende heere, and will recommende to euerie soule that Loue of IESVS, as euer they woulde see the thinges that the eye neuer sawe,
I will end Here, and will recommend to every soul that Love of JESUS, as ever they would see the things that the eye never saw,
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nor the eare neuer hearde, nor hath euer entered into the heart of man, to their euerlasting comfort and consolation, at the comming of the LORD IESVS:
nor the ear never heard, nor hath ever entered into the heart of man, to their everlasting Comfort and consolation, At the coming of the LORD JESUS:
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To whome, with the FATHER and the Holy GHOST, bee all Honour, Prayse, and Glorie, for euer and euer, world without ende, So bee it.
To whom, with the FATHER and the Holy GHOST, be all Honour, Praise, and Glory, for ever and ever, world without end, So be it.
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THE SEVENTH SERMON. I. COR. CHAP. II. But GOD hath reuealed them vnto vs by His Spirit:
THE SEVENTH SERMON. I. COR. CHAP. II But GOD hath revealed them unto us by His Spirit:
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for the Spirit searcheth all thinges, yea, the deepe thinges of GOD. for the Spirit Searches all things, yea, the deep things of GOD.
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For what man knoweth the thinges of man, except the spirite of a man, which is in him? Euen so the thinges of GOD knoweth no man, but the Spirite of GOD. For what man Knoweth the things of man, except the Spirit of a man, which is in him? Eve so the things of GOD Knoweth no man, but the Spirit of GOD.
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Nowe wee haue receaued not the spirit of the world, but the Spirite which is of GOD, that wee may know the things that are giuen to vs of GOD. Now we have received not the Spirit of the world, but the Spirit which is of GOD, that we may know the things that Are given to us of GOD.
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THE last day, Brethren, we heard a cleare description & commendation of that wisedome which ` Paul spake and preached, which is none other, in effect,
THE last day, Brothers, we herd a clear description & commendation of that Wisdom which ` Paul spoke and preached, which is none other, in Effect,
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but this same blessed EVANGELL that is preached to you.
but this same blessed GOSPEL that is preached to you.
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We shewed you that there was nothing that might commende a science or wisedome in this world,
We showed you that there was nothing that might commend a science or Wisdom in this world,
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but it concurred with him to the commendation, praise, and glorie of this wisdome that is here described.
but it concurred with him to the commendation, praise, and glory of this Wisdom that is Here described.
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The author of it is not the world, nor the Princes of the world, but God the maker of the worlde:
The author of it is not the world, nor the Princes of the world, but God the maker of the world:
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The secrecie of it, was hidden vp in a mysterie so manie ages, from the creation to the comming of Christ,
The secrecy of it, was hidden up in a mystery so many ages, from the creation to the coming of christ,
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and manifestation of Him in the nature of man: The antiquitie of it, it was predestinated from all Eternitie:
and manifestation of Him in the nature of man: The antiquity of it, it was predestinated from all Eternity:
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The end of it, our glorie:
The end of it, our glory:
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The sublimitie and highnesse of it, when it was reuealed at the cumming of CHRIST, none of the Princes of this world could vnderstand it,
The sublimity and highness of it, when it was revealed At the coming of CHRIST, none of the Princes of this world could understand it,
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for if they had known it, they had not crucified the LORD of glorie.
for if they had known it, they had not Crucified the LORD of glory.
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The subject of it, the thinges which the eye neuer sawe, the eare neuer hearde, which neuer entered into the heart of man,
The Subject of it, the things which the eye never saw, the ear never heard, which never entered into the heart of man,
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and yet for all this, prepared for them that loue the LORD. Nowe to come to the Text which wee haue in hand.
and yet for all this, prepared for them that love the LORD. Now to come to the Text which we have in hand.
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It might haue bene asked of the Apostle, If such thinges as were neuer seene, neuer heard of,
It might have be asked of the Apostle, If such things as were never seen, never herd of,
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nor neuer entred into the heart of man, were contained in that wisdom which he taught, what profite haue we by that wisedome? what profite haue wee of the thinges whereof wee are not capable? The Apostle meeteth this in the first verse which we haue read, But (saith hee) God hath reuealed them vnto vs by His Spirit:
nor never entered into the heart of man, were contained in that Wisdom which he taught, what profit have we by that Wisdom? what profit have we of the things whereof we Are not capable? The Apostle meeteth this in the First verse which we have read, But (Says he) God hath revealed them unto us by His Spirit:
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It is true indeed, they passe the sight of our eyes, they surmount aboue our hearing, they passe the capacitie of our mind,
It is true indeed, they pass the sighed of our eyes, they surmount above our hearing, they pass the capacity of our mind,
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yet that LORD hath dimitted Himselfe vnto vs, & by His Spirit He hath reuealed those things to vs the sillie ones of ye world, not to the princes of ye world,
yet that LORD hath dimitted Himself unto us, & by His Spirit He hath revealed those things to us the silly ones of the world, not to the Princes of the world,
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but to the sillie simple ones. Hee hath reuealed them not by our spirit, but by His owne Spirit.
but to the silly simple ones. He hath revealed them not by our Spirit, but by His own Spirit.
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There is the summe of the answere shortlie:
There is the sum of the answer shortly:
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He giueth the reason in the next part of the verse, and letteth vs see, that the Spirite of Iesus is able to reueale all these high and hidden things to vs ▪ setting out the nature of the Holie Spirit:
He gives the reason in the next part of the verse, and lets us see, that the Spirit of Iesus is able to reveal all these high and hidden things to us ▪ setting out the nature of the Holy Spirit:
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For (saieth hee) the Spirite searcheth all thinges, yea, the deepe thinges of God. For (Saith he) the Spirit Searches all things, yea, the deep things of God.
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The Spirite is a searcher, and hee is a searcher of all things created in Heauen and earth.
The Spirit is a searcher, and he is a searcher of all things created in Heaven and earth.
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Nothing can escape him, but hee will se•rch into the secretest things in the world, and into the secretest parts of thine heart.
Nothing can escape him, but he will se•rch into the secretest things in the world, and into the secretest parts of thine heart.
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What more? Hee is a searcher of the God of glorie Himselfe, and will pierce into the infinite deepnesse that is in God.
What more? He is a searcher of the God of glory Himself, and will pierce into the infinite deepness that is in God.
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Hee being such a Spirit as this, is he not able to reueal the things whereof wee are not capable? There is the meaning of the whole verse shortlie.
He being such a Spirit as this, is he not able to reveal the things whereof we Are not capable? There is the meaning of the Whole verse shortly.
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Then we see these things contained in the Heauenlie wisedome, as the riches of God in IESVS CHRIST, our remission of sinne, our justification, our regeneration, our saluation,
Then we see these things contained in the Heavenly Wisdom, as the riches of God in JESUS CHRIST, our remission of sin, our justification, our regeneration, our salvation,
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and life euerlasting, euen common thinges which yee heare of daylie, together with Iesus Christ the Mediator, in whome and thorowe whome all thinges are wrought, are the thinges which the eare hath not hearde,
and life everlasting, even Common things which ye hear of daily, together with Iesus christ the Mediator, in whom and thorough whom all things Are wrought, Are the things which the ear hath not heard,
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nor the eye hath not seene, neither haue they e••ered into the heart of man.
nor the eye hath not seen, neither have they e••ered into the heart of man.
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Yet wee see that these thinges passe not so the capacitie of man, nor they are not so altogether hidden from man, but they are reuealed.
Yet we see that these things pass not so the capacity of man, nor they Are not so altogether hidden from man, but they Are revealed.
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And they are reuealed ▪ to whom? To them for whom they are prepared. They are reuealed ▪ when? euen in this life:
And they Are revealed ▪ to whom? To them for whom they Are prepared. They Are revealed ▪ when? even in this life:
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there is none for whom they are prepared from all Eternitie, but in this life,
there is none for whom they Are prepared from all Eternity, but in this life,
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before the soule goe out of the bodie, they shall receiue some reuelation and vnderstanding of these same things:
before the soul go out of the body, they shall receive Some Revelation and understanding of these same things:
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and thou that gettest no reuelation of them in this life, and gettest not a sight of them ere the soule goe out of the bodie, I will say to thee, They were neuer prepared for thee:
and thou that gettest no Revelation of them in this life, and gettest not a sighed of them ere the soul go out of the body, I will say to thee, They were never prepared for thee:
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Remission of sinnes was neuer prepared for thee, Iustification before the Tribunall of GOD, Regeneration, Life euerlasting was neuer prepared for thee.
Remission of Sins was never prepared for thee, Justification before the Tribunal of GOD, Regeneration, Life everlasting was never prepared for thee.
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There is not a better token of life after this life, than a blink of life in this life,
There is not a better token of life After this life, than a blink of life in this life,
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if it were but a glimmering (for the best of vs hath but a glimmering) a blinke of IESVS Christ,
if it were but a glimmering (for the best of us hath but a glimmering) a blink of JESUS christ,
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and of the graces that are in Him in this life, is the surest token that thou canst haue of the life to come.
and of the graces that Are in Him in this life, is the Surest token that thou Canst have of the life to come.
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And by the contrarie, There is not a worse token of darkenesse after this life,
And by the contrary, There is not a Worse token of darkness After this life,
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than to haue thine eyes so closed, that thou hast no blinke heere of that life to come.
than to have thine eyes so closed, that thou hast not blink Here of that life to come.
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And when thou diest, hauing no sight of the life to come, thou shalt die a miserable catiue,
And when thou Dies, having no sighed of the life to come, thou shalt die a miserable Captive,
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& a faggot for the fire of H•ll. Let vs goe forward to the rest. God hath reuealed them by His Spirit.
& a faggot for the fire of H•ll. Let us go forward to the rest. God hath revealed them by His Spirit.
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Now yee see heere a reuelation by the Spirit• Marke it: I shall tarie somwhat vpon these wordes.
Now ye see Here a Revelation by the Spirit• Mark it: I shall tarry somewhat upon these words.
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Yee heard before of a reuelation by the word which is this wisedome. Now yee heare of a reuelation by the Spirite:
Ye herd before of a Revelation by the word which is this Wisdom. Now ye hear of a Revelation by the Spirit:
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It is not enough to receaue a reuelation by the word, though it were neuer so faire and so soundly preached, it will neuer doe thee good, it is nothing but as if thou wouldest holde a light before a blinde man,
It is not enough to receive a Revelation by the word, though it were never so fair and so soundly preached, it will never do thee good, it is nothing but as if thou Wouldst hold a Light before a blind man,
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& say to him, Man, seest thou not this light? Wilt thou bid a blinde man judge of colours? thou scornest him.
& say to him, Man, See thou not this Light? Wilt thou bid a blind man judge of colours? thou Scornest him.
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Euen so, all the speaking of the Scriptures vnto men is but scorning of them, except they get this reuelation of the Holie Spirite.
Eve so, all the speaking of the Scriptures unto men is but scorning of them, except they get this Revelation of the Holy Spirit.
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What is this reuelation of the Spirit? I shall tell you what it is.
What is this Revelation of the Spirit? I shall tell you what it is.
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With that preaching of the worde, which is the first reuelation, the Spirite of IESVS commeth downe,
With that preaching of the word, which is the First Revelation, the Spirit of JESUS comes down,
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and seateth Himselfe in thine eye, & openeth thine eye to see the thinges which are spoken commeth to thine eare,
and seateth Himself in thine eye, & Openeth thine eye to see the things which Are spoken comes to thine ear,
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& openeth thine eare to heare the things which are spoken, entreth into thine heart,
& Openeth thine ear to hear the things which Are spoken, entereth into thine heart,
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and maketh thee to conceaue the thinges which thou seest and hearest, and maketh thee capable of them, of the which thou art no more capable by nature,
and makes thee to conceive the things which thou See and Hearst, and makes thee capable of them, of the which thou art no more capable by nature,
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than the verie stone in the pillar:
than the very stone in the pillar:
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speak to thee, & to the stone, all is alike, till this alteration be made in thy soule.
speak to thee, & to the stone, all is alike, till this alteration be made in thy soul.
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Then, Brethren, There are two reu•lations, The first by ye word, when it is preached: The second by the Spirit, when that Holy Spirit concurreth with the word.
Then, Brothers, There Are two reu•lations, The First by you word, when it is preached: The second by the Spirit, when that Holy Spirit concurreth with the word.
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I will tell you the differēce of them, The first will bee common to all: the word is preached alike to all.
I will tell you the difference of them, The First will be Common to all: the word is preached alike to all.
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O! but the other reuelation is not so cōmon, but is only made to some secret ones of ye Lord.
OH! but the other Revelation is not so Common, but is only made to Some secret ones of the Lord.
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That blessed Spirit will not light vpon euery man and woman, but onlie vpon some secret persons, vpon whom the Lord hath pitie.
That blessed Spirit will not Light upon every man and woman, but only upon Some secret Persons, upon whom the Lord hath pity.
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Wee reade in the 16. Chapter of the Actes of the Apostles ▪ that there is a meeting of manie:
we read in the 16. Chapter of the Acts of the Apostles ▪ that there is a meeting of many:
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many are gathered together, Paule the Apostle the Preacher, hee reuealeth the graces of the worde to all alike:
many Are gathered together, Paul the Apostle the Preacher, he Revealeth the graces of the word to all alike:
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amōg all the rest we reade of one speciall person called Lydia (there was neuer a word spokē of the rest) it is said of her namely, that the Lord opened the heart of Lydia, to receiue that which Paul preached:
among all the rest we read of one special person called Lydia (there was never a word spoken of the rest) it is said of her namely, that the Lord opened the heart of Lydia, to receive that which Paul preached:
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the Spirit of IESVS opened her heart, not Paul: the Spirit of IESVS only is the reuealer:
the Spirit of JESUS opened her heart, not Paul: the Spirit of JESUS only is the revealer:
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be neuer content with hearing onelie:
be never content with hearing only:
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fie on thee, if thou thinke thou hast done enough, when thou hast sitten an houre or two, hearing,
fie on thee, if thou think thou hast done enough, when thou hast sitten an hour or two, hearing,
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if thou finde not the sweet operation of the Spirit to opē thine heart with such a sweetnesse as is vnspeakeable.
if thou find not the sweet operation of the Spirit to open thine heart with such a sweetness as is unspeakable.
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And therfore fixe not your eyes so much on men, as vpon the Lord, who sendeth the Spirit,
And Therefore fix not your eyes so much on men, as upon the Lord, who sends the Spirit,
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and crie euer ▪ Lord, giue me ye Spirit, or els all is but wind:
and cry ever ▪ Lord, give me the Spirit, or Else all is but wind:
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blessed is that body that getteth the Spirit, for the word will neuer doe good without the Spirit.
blessed is that body that gets the Spirit, for the word will never do good without the Spirit.
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Yet I goe forward, and I marke the reason: The Spirit searcheth all thinges, yea, the deepnesse of GOD. These are the wordes.
Yet I go forward, and I mark the reason: The Spirit Searches all things, yea, the deepness of GOD. These Are the words.
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There is a great deepnesse in these wordes, if wee could attaine to it.
There is a great deepness in these words, if we could attain to it.
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The first thing that I take vp heere, is this, Great is that deepnesse and that profundity that is in our God.
The First thing that I take up Here, is this, Great is that deepness and that profundity that is in our God.
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Paul, in the 3. chap. to the Ephes. and the 18. verse, considering that deepenesse falleth out in these words, That yee, beeing rooted and grounded in loue, may be able to comprehend with all Saincts, what is the breadth, Paul, in the 3. chap. to the Ephesians and the 18. verse, considering that deepness falls out in these words, That ye, being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth,
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and length (meaning of God, for He is both broade and long) and the depth (Hee is deepe) and the height (He is high also) Infinite in length, infinite in breadth, infinite in height, infinite in deepnesse, what would yee haue? He Himselfe is (as it were) a bottomlesse Deepe.and length (meaning of God, for He is both broad and long) and the depth (He is deep) and the height (He is high also) Infinite in length, infinite in breadth, infinite in height, infinite in deepness, what would ye have? He Himself is (as it were) a bottomless Deep.
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There is neuer a propertie in Him, as we call them, but all is an infinite deepnesse, the wisedome of GOD, an infinite and endlesse deepnesse: His power, an endlesse deepenesse.
There is never a property in Him, as we call them, but all is an infinite deepness, the Wisdom of GOD, an infinite and endless deepness: His power, an endless deepness.
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And therefore the Apostle ( Rom. 11. 34.) falleth out in an admiration of the deepenesse both of the wisedome,
And Therefore the Apostle (Rom. 11. 34.) falls out in an admiration of the deepness both of the Wisdom,
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and of the knowledge of GOD.
and of the knowledge of GOD.
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Well then, Brethren, it is no wonder, albeit it was saide in the verse going before, that the thinges that are prepared for them that loue Him, the eye hath neuer seene, the eare hath neuer hearde,
Well then, Brothers, it is no wonder, albeit it was said in the verse going before, that the things that Are prepared for them that love Him, the eye hath never seen, the ear hath never heard,
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neither haue they entered into the heart of man: neither have they entered into the heart of man:
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Why? Because all these things are hidden vp in a bottomlesse deepnesse, that is, in GOD.
Why? Because all these things Are hidden up in a bottomless deepness, that is, in GOD.
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What wonder then, that thou canst not see them? that the eye of a worme, creeping vpon the earth, cannot see them? that the eare of a worme cannot heare them? and that the heart of a worme cannot be capable of them? It is true indeed, y• Gospel speaketh of them al vnto vs,
What wonder then, that thou Canst not see them? that the eye of a worm, creeping upon the earth, cannot see them? that the ear of a worm cannot hear them? and that the heart of a worm cannot be capable of them? It is true indeed, y• Gospel speaks of them all unto us,
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yet the worde is not sufficient to shew them ▪ they are not so in the word,
yet the word is not sufficient to show them ▪ they Are not so in the word,
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but they abide still in that deepnes:
but they abide still in that deepness:
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the mercie is not so reuealed in ye word, & broght down frō Heauen, but yet it remaineth still in that deepnes:
the mercy is not so revealed in you word, & brought down from Heaven, but yet it remains still in that deepness:
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remission of sins is not so reuealed in the word, but yet it abideth still in that deepenesse.
remission of Sins is not so revealed in the word, but yet it Abideth still in that deepness.
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And therefore, the worde, when it speaketh of these thinges, whither sendeth it thee vnto? When it speaketh of the mercie of GOD in Iesus Christ, of the justice of God, of Life euerlasting, whither doeth it direct thee? Euermore to this deepnesse.
And Therefore, the word, when it speaks of these things, whither sends it thee unto? When it speaks of the mercy of GOD in Iesus christ, of the Justice of God, of Life everlasting, whither doth it Direct thee? Evermore to this deepness.
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Goe thy wayes (saieth the word) to the deepnesse of GOD, and see all these thinges plainlie.
Go thy ways (Saith the word) to the deepness of GOD, and see all these things plainly.
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Therefore, the same Apostle saieth, ( Coloss. 3. 1. 3.) Seeke the thinges which are aboue, where thy life is hidden with Christ in God.
Therefore, the same Apostle Saith, (Coloss. 3. 1. 3.) Seek the things which Are above, where thy life is hidden with christ in God.
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Where is thy life then? I am speaking of it now: but where is it? It is hidden vp in that deepnesse of God.
Where is thy life then? I am speaking of it now: but where is it? It is hidden up in that deepness of God.
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The word should not holde downe thine eye, but lift it vp to seeke all those mercies that are aboue with God.
The word should not hold down thine eye, but lift it up to seek all those Mercies that Are above with God.
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Ye may see then, these thinges that concerne our saluation in Iesus Christ, our remission of sinnes, our justification, our saluation (these are euen the things, to speake them plainlie, whereof the Apostle meaneth) they are incomprehensible to the wit of man ▪ to the eye of man, to the judgement of man, to the nature of man.
You may see then, these things that concern our salvation in Iesus christ, our remission of Sins, our justification, our salvation (these Are even the things, to speak them plainly, whereof the Apostle means) they Are incomprehensible to the wit of man ▪ to the eye of man, to the judgement of man, to the nature of man.
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Hee will stand vp, and talke of his nature ▪ of his engine, an high spirited man his wit will compasse all the worlde.
He will stand up, and talk of his nature ▪ of his engine, an high spirited man his wit will compass all the world.
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O! but thy wit reached neuer vp heere to search this deepnesse. Therefore, by nature there is none assurance of remission of sinnes, of saluation, of life,
OH! but thy wit reached never up Here to search this deepness. Therefore, by nature there is none assurance of remission of Sins, of salvation, of life,
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if thou haue no more but nature, (scorne as thou wilt) although thou be a Monarch, thou shalt neuer get assurāce of life,
if thou have no more but nature, (scorn as thou wilt) although thou be a Monarch, thou shalt never get assurance of life,
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but die like a desperate dogge ▪ Art thou able to pierce in to the deepnesse of the sea, that hath a bottome? or to the deepnes of the earth that is finite? No, thou wilt neuer see one foot into it,
but die like a desperate dog ▪ Art thou able to pierce in to the deepness of the sea, that hath a bottom? or to the deepness of the earth that is finite? No, thou wilt never see one foot into it,
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albeit thou be neuer so clear of sight:
albeit thou be never so clear of sighed:
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& then, O foole, wilt thou striue to reach vp to a bottomles deepnesse that is in God, with thy wit and thy conception,
& then, Oh fool, wilt thou strive to reach up to a bottomless deepness that is in God, with thy wit and thy conception,
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when thou canst not attaine to a finite thing? Now, Brethren, I haue spoken of God, & of His deepnes:
when thou Canst not attain to a finite thing? Now, Brothers, I have spoken of God, & of His deepness:
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next we haue to speak of the Spirit ▪ of the searching of the Spirit:
next we have to speak of the Spirit ▪ of the searching of the Spirit:
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I shall only touch it shortly as farre as the Text will furnish, and not digresse in amplifying of these common heads.
I shall only touch it shortly as Far as the Text will furnish, and not digress in amplifying of these Common Heads.
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I marke then of this Text:
I mark then of this Text:
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As there is an infinite deepnesse in God, so there is a searcher of it, it wanteth not a searcher.
As there is an infinite deepness in God, so there is a searcher of it, it Wants not a searcher.
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The onlie searcher of this deepnes, is the Spirite of God: euerie spirite is a searcher:
The only searcher of this deepness, is the Spirit of God: every Spirit is a searcher:
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it is the nature of a spirite euer to pierce in, and to search:
it is the nature of a Spirit ever to pierce in, and to search:
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for it is a subtile thing, and will pierce in very subtilely to the secrets of things.
for it is a subtle thing, and will pierce in very subtilely to the secrets of things.
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The spirit of an Angell is a searcher, and a subtile thing:
The Spirit of an Angel is a searcher, and a subtle thing:
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the spirit of the Deuill is subtile, and will pierce in subtilely, he will pierce in to thine heart, and insinuate himselfe therein:
the Spirit of the devil is subtle, and will pierce in subtilely, he will pierce in to thine heart, and insinuate himself therein:
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likewise, the spirit of a man is a subtile spirit, and a searcher also: he will search out the things that are in heauen ▪ and in the sea, and in the earth:
likewise, the Spirit of a man is a subtle Spirit, and a searcher also: he will search out the things that Are in heaven ▪ and in the sea, and in the earth:
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for, he is wonderfully inclined to searching. But all the spirites, except the Spirit of that Holy One, search onely the creatures.
for, he is wonderfully inclined to searching. But all the spirits, except the Spirit of that Holy One, search only the creatures.
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The spirite of an Angell, of the deuill, of a man, search but the creatures:
The Spirit of an Angel, of the Devil, of a man, search but the creatures:
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As for the Creator, no spirit is able to search in Him but His owne Spirit,
As for the Creator, no Spirit is able to search in Him but His own Spirit,
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yea, they knowe nothing in Him, but so much as He will reueale vnto them.
yea, they know nothing in Him, but so much as He will reveal unto them.
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As for man, hee is very busie ▪ but for all his businesse, hee could neuer yet search out his owne heart ••there is a mysterie of sinne lying in the foldes of his heart, which hee shall neuer see,
As for man, he is very busy ▪ but for all his business, he could never yet search out his own heart ••there is a mystery of sin lying in the folds of his heart, which he shall never see,
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except this Spirite enter in, and giue him light.
except this Spirit enter in, and give him Light.
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But the blessed Spirit of God and of Iesus Christ (hee is the Spirit both of the Father and of the Sonne,
But the blessed Spirit of God and of Iesus christ (he is the Spirit both of the Father and of the Son,
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for one Spirit proceedeth frō both) He searcheth the Father, He searcheth the Sonne, Hee discouereth all And no man can bee a good searcher,
for one Spirit Proceedeth from both) He Searches the Father, He Searches the Son, He Discovereth all And no man can be a good searcher,
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or a sanctified searcher, except hee haue this Spirite.
or a sanctified searcher, except he have this Spirit.
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If thy spirit be not sanctified by this Spirite, which is the onlie searcher and sanctifier of all thinges, all thy searching is but vanitie. Nowe to goe forward.
If thy Spirit be not sanctified by this Spirit, which is the only searcher and sanctifier of all things, all thy searching is but vanity. Now to go forward.
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Before Hee was called a searcher, and now He is called a reuealer: First He searcheth out, then He reuealeth vnto vs, There is the order:
Before He was called a searcher, and now He is called a revealer: First He Searches out, then He Revealeth unto us, There is the order:
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He reuealeth the hiddē things in God, because He Himselfe of His owne nature is a searcher of them:
He Revealeth the hidden things in God, Because He Himself of His own nature is a searcher of them:
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and before that euer Hee reueale them, He searcheth them out first.
and before that ever He reveal them, He Searches them out First.
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Thē, he that will be a reuealer, and will set himself to reueale those things to men (I speak it in plain talk) he that will bee a Preacher of these hidden thinges to others, looke that first hee bee a searcher,
Them, he that will be a revealer, and will Set himself to reveal those things to men (I speak it in plain talk) he that will be a Preacher of these hidden things to Others, look that First he be a searcher,
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and let him bee occupied in searching, and heartilie beseech GOD, that the Holie Spirite would lead him in to those things that haue none accesse:
and let him be occupied in searching, and heartily beseech GOD, that the Holy Spirit would led him in to those things that have none access:
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For hee is not fit to bee a Preacher of the Gospell, that searcheth not with all his might,
For he is not fit to be a Preacher of the Gospel, that Searches not with all his might,
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first to see these things in God, which he speaketh to others.
First to see these things in God, which he speaks to Others.
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Woe to him that commeth in of purpose to speake the things to others which he neuer saw nor felt first in his owne heart.
Woe to him that comes in of purpose to speak the things to Others which he never saw nor felt First in his own heart.
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Dauid saith, ( Psalme 116. 10.) I beleeued, and therefore I spake. David Says, (Psalm 116. 10.) I believed, and Therefore I spoke.
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Paule afterwardes saieth, We beleeue and therefore wee speake, 2. Cor. 4. 13. What is this beliefe? None other thing,Paul afterwards Saith, We believe and Therefore we speak, 2. Cor. 4. 13. What is this belief? None other thing,
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but, before hee speake to others, to get an assurance of them in his owne heart.
but, before he speak to Others, to get an assurance of them in his own heart.
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Now looke the maner of the reuealing of these things.
Now look the manner of the revealing of these things.
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The Spirit, he reuealeth, because hee openeth our heartes, and taketh away the vaile off our heartes, to let vs see them:
The Spirit, he Revealeth, Because he Openeth our hearts, and Takes away the veil off our hearts, to let us see them:
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otherwise in vaine were it to laye them before vs. I see another maner of this reuelation,
otherwise in vain were it to say them before us I see Another manner of this Revelation,
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and therefore looke what more the Spirit doeth:
and Therefore look what more the Spirit doth:
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Hee is not content only to take the vaile frō thine heart, but hee taketh thy soule by the hand, (as it were) and leadeth it in thorow the deepnesse of God, he will rauish it out of the bodie, (as it were) and leade it in to that light which hath none accesse,
He is not content only to take the veil from thine heart, but he Takes thy soul by the hand, (as it were) and leads it in thorough the deepness of God, he will ravish it out of the body, (as it were) and lead it in to that Light which hath none access,
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and will say, Loe there is the mercie, loe, there is the righteousnesse, loe, there is the euerlasting Life, which is spoken of, seest thou not them all in Him? So he will point out euerie thing in God.
and will say, Lo there is the mercy, lo, there is the righteousness, lo, there is the everlasting Life, which is spoken of, See thou not them all in Him? So he will point out every thing in God.
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Therefore, no doctrine auaileth without this Holie Spirit, seeing Hee alone taketh the vaile from our heartes,
Therefore, no Doctrine avails without this Holy Spirit, seeing He alone Takes the veil from our hearts,
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and leadeth vs in to see the thinges which are spoken of. There is no perfect Doctor but the Spirite of Iesus onlie:
and leads us in to see the things which Are spoken of. There is no perfect Doctor but the Spirit of Iesus only:
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There is no creature, although hee be an Angell, that can take the vaile off thine heart, to let thee see, that can bore thine care, to let thee heare perfectlie:
There is no creature, although he be an Angel, that can take the veil off thine heart, to let thee see, that can boar thine care, to let thee hear perfectly:
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And therefore, in preaching depend not vpon the mouth of men, but onlie vpon the Spirit of Iesus Christ.
And Therefore, in preaching depend not upon the Mouth of men, but only upon the Spirit of Iesus christ.
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Yet I shall make the matter more plaine, and shew how the Spirit will take thee,
Yet I shall make the matter more plain, and show how the Spirit will take thee,
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and let thee see the thinges which are in God.
and let thee see the things which Are in God.
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I will vse a supposition which cannot bee, yet it will make the matter more cleare.
I will use a supposition which cannot be, yet it will make the matter more clear.
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I suppose that my spirit or soule entered into thee, if my spirite or my soule bee in thee, there woulde bee nothing within mee,
I suppose that my Spirit or soul entered into thee, if my Spirit or my soul be in thee, there would be nothing within me,
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but thou wouldest see it, all my thoughtes would bee patent to thee. Now to applie this. This is no supposition.
but thou Wouldst see it, all my thoughts would be patent to thee. Now to apply this. This is no supposition.
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God will put His Spirite into a man or woman:
God will put His Spirit into a man or woman:
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for if His Spirit be not in vs, wo be vnto vs for euer and euer.
for if His Spirit be not in us, woe be unto us for ever and ever.
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If God put His Spirit into anie of vs must it not follow of necessitie, that wee must see in God at least the things which concerne our weale and saluation.
If God put His Spirit into any of us must it not follow of necessity, that we must see in God At least the things which concern our weal and salvation.
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That spirite in mee, in thee, must reueale to mee, to thee, the thinges which lie in the verie deepnesse of God, which concerne our weale and saluation:
That Spirit in me, in thee, must reveal to me, to thee, the things which lie in the very deepness of God, which concern our weal and salvation:
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and that man that hath the Spirite of God, will see the verie heart of God,
and that man that hath the Spirit of God, will see the very heart of God,
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& His mind, he will see the remission of his sinnes in the mind of GOD,
& His mind, he will see the remission of his Sins in the mind of GOD,
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and all by the benefite of the Spirite of IESVS that dwelleth in him.
and all by the benefit of the Spirit of JESUS that dwells in him.
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Marke this yee that account so lightlie of the Spirite of Iesus, in whom consisteth the onlie felicitie of man:
Mark this ye that account so lightly of the Spirit of Iesus, in whom Consisteth the only felicity of man:
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For if thou want His Spirite, woe to thee, thou shalt goe to Hell.
For if thou want His Spirit, woe to thee, thou shalt go to Hell.
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So wee haue a great vantage heere, that by the benefite of the Spirite, wee see the thinges that are in GOD.
So we have a great vantage Here, that by the benefit of the Spirit, we see the things that Are in GOD.
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But, Brethren, God hath as great an aduantage of vs:
But, Brothers, God hath as great an advantage of us:
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for if Gods Spirit be in vs, by His Spirit Hee seeth all that is in our heartes:
for if God's Spirit be in us, by His Spirit He sees all that is in our hearts:
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for if my spirit were in thee (as I spake before) as thou wouldest see all that is in mine heart,
for if my Spirit were in thee (as I spoke before) as thou Wouldst see all that is in mine heart,
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so I would see all that is in thy soule, & the least thought of thine heart would bee patent vnto mee:
so I would see all that is in thy soul, & the least Thought of thine heart would be patent unto me:
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so, much more that Spirit seeth the least motion & thoght of the heart of man, in whom He is,
so, much more that Spirit sees the least motion & Thought of the heart of man, in whom He is,
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& will present them all to the Father, and lay them open before Him.
& will present them all to the Father, and lay them open before Him.
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So al serueth to this end, that we should take heed to the least thought of our hearts,
So all serveth to this end, that we should take heed to the least Thought of our hearts,
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and beware to thinke one thought to displease Him:
and beware to think one Thought to displease Him:
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for the Spirit, as He is called the searcher of the deepnesse of God, so He is called the searcher of the heartes of men.
for the Spirit, as He is called the searcher of the deepness of God, so He is called the searcher of the hearts of men.
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There is not one thought, nor one grone in thine heart, or one motion of joy in thy soule,
There is not one Thought, nor one groan in thine heart, or one motion of joy in thy soul,
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but He reporteth all to the Father.
but He Reporteth all to the Father.
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We haue neede to take heede to all the motions of our heartes, and neuer to thinke one thought,
We have need to take heed to all the motions of our hearts, and never to think one Thought,
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but that which wee thinke is acceptable to the Father, & neuer to anger the Spirit (as ye Apostle saith Eph. 4. 30.) neither in word or thought.
but that which we think is acceptable to the Father, & never to anger the Spirit (as you Apostle Says Ephesians 4. 30.) neither in word or Thought.
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And therefore, as thou wouldest keep Him & not anger Him, study to sanctificatiō, & sanctification shall bring on saluation,
And Therefore, as thou Wouldst keep Him & not anger Him, study to sanctification, & sanctification shall bring on salvation,
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for it is ye very means that shall make thee to see God: look what th'Apostle saith, Heb. 12. 14. Without sanctification no man shall see GOD.
for it is the very means that shall make thee to see God: look what th'Apostle Says, Hebrew 12. 14. Without sanctification no man shall see GOD.
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Now vpon all this discourse I marke shortly: There were neuer two things so straitly joyned together as God & man is:
Now upon all this discourse I mark shortly: There were never two things so straitly joined together as God & man is:
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there was neuer such kinred betwixt two things in ye world, as is betwixt the God of glory, and an earthly man:
there was never such kindred betwixt two things in you world, as is betwixt the God of glory, and an earthly man:
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thou wilt count thy kinred with this man, and that man, if thou be joyned with him in blood or alliance.
thou wilt count thy kindred with this man, and that man, if thou be joined with him in blood or alliance.
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But I aske this question, Is his spirite within thee? is his soule within thee? or is thy soule in him? Indeede it is true, the affection may goe out of thee to him,
But I ask this question, Is his Spirit within thee? is his soul within thee? or is thy soul in him? Indeed it is true, the affection may go out of thee to him,
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but giuest thou him thy spirit with thy affection? or giueth he thee his spirit with his affection? knowest thou ye thought of his heart? or knoweth he the thought of thine heart? who will say it? O! but God with His affection giueth thee His Spirit within thee, that thou mayest know the thought of His heart, and He of thine.
but givest thou him thy Spirit with thy affection? or gives he thee his Spirit with his affection? Knowest thou the Thought of his heart? or Knoweth he the Thought of thine heart? who will say it? OH! but God with His affection gives thee His Spirit within thee, that thou Mayest know the Thought of His heart, and He of thine.
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This is the conjunction that is betwixt God & thee:
This is the conjunction that is betwixt God & thee:
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there is a narrow conjunction indeed betwixt ye members of that mysticall body, for they are conjoyned together by ye Spirit of Christ,
there is a narrow conjunction indeed betwixt you members of that mystical body, for they Are conjoined together by you Spirit of christ,
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& by loue, but no member putteth his spirit into another member: there is ye other cōjunction betwixt the head and the members of the naturall bodie:
& by love, but no member putteth his Spirit into Another member: there is the other conjunction betwixt the head and the members of the natural body:
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for the soule will, as it were, come downe, and the spirit of the head to the members,
for the soul will, as it were, come down, and the Spirit of the head to the members,
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and they will vnderstand the thought of the head, and the head will vnderstand the thought of the members,
and they will understand the Thought of the head, and the head will understand the Thought of the members,
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but there was neuer such a conjunction betwixt the members & the head, as is betwixt God & man,
but there was never such a conjunction betwixt the members & the head, as is betwixt God & man,
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and all conjunctions among men, are but a pendicle of that which is betwixt GOD and man.
and all conjunctions among men, Are but a pendicle of that which is betwixt GOD and man.
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In this conjunction with thy GOD, and with thine Head, IESVS, (for thou art joyned with GOD in Him) standeth thy felicitie and blessednesse.
In this conjunction with thy GOD, and with thine Head, JESUS, (for thou art joined with GOD in Him) Stands thy felicity and blessedness.
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To come to the next verse.
To come to the next verse.
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It might haue bene said to the Apostle, Thou dedicatest all to the Spirit of God, may not the spirite of man doe something in this purpose? may not my spirit search in to God,
It might have be said to the Apostle, Thou dedicatest all to the Spirit of God, may not the Spirit of man do something in this purpose? may not my Spirit search in to God,
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and discouer the deepnes that is in Him? He answereth, Noman can see the thinges that are in God, but His owne Spirit.
and discover the deepness that is in Him? He Answers, Roman can see the things that Are in God, but His own Spirit.
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Then hee declareth his answere by a comparison, Euen as no man can see the thinges which are in man but by the spirit of a man,
Then he Declareth his answer by a comparison, Even as no man can see the things which Are in man but by the Spirit of a man,
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so nothing can search the things which are in God, but the Spirit of God. Thou canst not see the things that are in me.so nothing can search the things which Are in God, but the Spirit of God. Thou Canst not see the things that Are in me.
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onlie I my selfe will see the thinges that are in me:
only I my self will see the things that Are in me:
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euen so no man can see the things that are in God but onlie His owne Spirit.
even so no man can see the things that Are in God but only His own Spirit.
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Nowe the Apostle heere hee meeteth the verie, pride of the heart of man, that hee will conciet of himself, that he by his spirit will search the things that are in God.
Now the Apostle Here he meeteth the very, pride of the heart of man, that he will conciet of himself, that he by his Spirit will search the things that Are in God.
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Paule had this experience in the Corinthians, who were but carnall, they tooke vpon them to judge vpon his doctrine that was spirituall.Paul had this experience in the Corinthians, who were but carnal, they took upon them to judge upon his Doctrine that was spiritual.
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Hast thou but that spirite which is carnall? albeit thou bee a Monarch, thou art too bolde to take vpon thee to judge of thinges which are spirituall, and spoken spirituallie.
Hast thou but that Spirit which is carnal? albeit thou be a Monarch, thou art too bold to take upon thee to judge of things which Are spiritual, and spoken spiritually.
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This same is the pride of the Papists this daye.
This same is the pride of the Papists this day.
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There will come out a Thomist, a Scotist, who hath the spirit of a man onlie,
There will come out a Thomist, a Scotist, who hath the Spirit of a man only,
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and a verie subtile, or rather a Sophisticall spirit, an humane.
and a very subtle, or rather a Sophistical Spirit, an humane.
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Philosopher, and hee will judge of the Gospell of Iesus Christ, and turne it ouer into humane Philosophie. They haue turned the Gospell of Iesus to Aristotle, all their writings are but spiritlesse.Philosopher, and he will judge of the Gospel of Iesus christ, and turn it over into humane Philosophy. They have turned the Gospel of Iesus to Aristotle, all their writings Are but spiritless.
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There is not so much as a smell of the Spirit of Iesus in them all:
There is not so much as a smell of the Spirit of Iesus in them all:
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But, O that terrible judgement that abideth such Doctors as are prophane polluters of the Gospell of Iesus Christ!
But, Oh that terrible judgement that Abideth such Doctors as Are profane polluters of the Gospel of Iesus christ!
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There is none of vs all, but if a man would stand vp and say to mee,
There is none of us all, but if a man would stand up and say to me,
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or to thee, I knowe thine heart, and what is in thine heart, wee would be angrie at him.
or to thee, I know thine heart, and what is in thine heart, we would be angry At him.
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Then, will not that glorious God bee angrie at a prophane villane, that will say, hee will search in to that profunditie, hauing only his owne spirit?
Then, will not that glorious God be angry At a profane villain, that will say, he will search in to that profundity, having only his own Spirit?
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Brethren, when I was younger than I am, if I had seene one of great engine,
Brothers, when I was younger than I am, if I had seen one of great engine,
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& great capacitie, & great graces, I thought immediately he would comprehend the whole Bible,
& great capacity, & great graces, I Thought immediately he would comprehend the Whole bible,
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but I protest before God, that the longer I liue, I thinke euer the lesse of the wit of man, I had rather haue ye least sponk of the Spirit of Christ,
but I protest before God, that the longer I live, I think ever the less of the wit of man, I had rather have the least sponk of the Spirit of christ,
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nor all the engine & knowledge of ye world:
nor all the engine & knowledge of the world:
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No, a silly body that hath ye Spirit of Iesus will conceiue more of spiritual things, than all the high headed bodies in the worlde.
No, a silly body that hath the Spirit of Iesus will conceive more of spiritual things, than all the high headed bodies in the world.
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Therefore, alwayes renounce thine owne wit, and be a foole, that thou mayest be wise. Another thing I marke heere.
Therefore, always renounce thine own wit, and be a fool, that thou Mayest be wise. another thing I mark Here.
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When hee hath magnified the Spirit, and made Him the searcher of all the deepnesse of God, see howe hee holdeth off him the proude conceites of men:
When he hath magnified the Spirit, and made Him the searcher of all the deepness of God, see how he holds off him the proud conceits of men:
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hee will not let thee touch him, or his priuiledges, that is, to search the deepnesse of God.
he will not let thee touch him, or his privileges, that is, to search the deepness of God.
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Therefore, if yee will speake of God, to His honour, (He is inuiolable) saue him from the proude conceites of men.
Therefore, if ye will speak of God, to His honour, (He is inviolable) save him from the proud conceits of men.
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Hold proude men off God, & let them not touch Him, or violate that inuiolable Majestie,
Hold proud men off God, & let them not touch Him, or violate that inviolable Majesty,
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or else thou shalt be guiltie, if Hee be violated by thy default. Alas!
or Else thou shalt be guilty, if He be violated by thy default. Alas!
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wherefore art thou set in this world, but to preach His glorie? and to keepe it inuiolate from the injuries of all flesh in the worlde.
Wherefore art thou Set in this world, but to preach His glory? and to keep it inviolate from the injuries of all Flesh in the world.
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Looke what he doeth next in the last verse, when he hath, as it were, holden off GOD the proude conceites of men, who woulde take vpon them to search in to the deepnesse of God, what doeth he? He draweth that Spirit to himselfe,
Look what he doth next in the last verse, when he hath, as it were, held off GOD the proud conceits of men, who would take upon them to search in to the deepness of God, what doth he? He draws that Spirit to himself,
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and saieth, Nowe wee haue receiued, not the spirit of the World, but the Spirit which is of God.
and Saith, Now we have received, not the Spirit of the World, but the Spirit which is of God.
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whereby hee learneth thee this lesson:
whereby he learneth thee this Lesson:
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It auaileth thee not to magnifie, to glorifie God and His Spirit, except in the end thou take that Spirit to thy selfe,
It avails thee not to magnify, to Glorify God and His Spirit, except in the end thou take that Spirit to thy self,
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and mayest challenge Christ and His Spirit, as thine owne propertie. Men haue spoken verie highlie of Christ, and haue had little adoe with Him.
and Mayest challenge christ and His Spirit, as thine own property. Men have spoken very highly of christ, and have had little ado with Him.
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Speake thou not of Him so, but as thou speakest of Him to His praise, take Him to thy selfe:
Speak thou not of Him so, but as thou Speakest of Him to His praise, take Him to thy self:
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otherwise, in all thy speaking of Him, thou art but a verie babler, if thou haue not that Spirite within thee:
otherwise, in all thy speaking of Him, thou art but a very babbler, if thou have not that Spirit within thee:
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For the Apostle saith, No man can call Iesus Lord, except he haue the Spirit of Iesus, 1. Cor. 12. 3. Therefore,
For the Apostle Says, No man can call Iesus Lord, except he have the Spirit of Iesus, 1. Cor. 12. 3. Therefore,
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as thou wouldest saue thy selfe from prophaning of God, and of His Spirit, and of His graces,
as thou Wouldst save thy self from profaning of God, and of His Spirit, and of His graces,
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when thou art praising and magnifying Him, looke that thou haue the Spirite, that thou mayest say to thy selfe, This Spirit whom I praise, is mine:
when thou art praising and magnifying Him, look that thou have the Spirit, that thou Mayest say to thy self, This Spirit whom I praise, is mine:
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this God, whom I haue bene magnifying, and all His graces, is mine.
this God, whom I have be magnifying, and all His graces, is mine.
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In the end of the verse hee setteth downe the ende wherefore GOD hath giuen vs this Spirit.
In the end of the verse he sets down the end Wherefore GOD hath given us this Spirit.
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The end is this, To make vs to know the things which are giuē vnto vs by God.
The end is this, To make us to know the things which Are given unto us by God.
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I see here the Spirit of Iesus, when He maketh our eye to looke in to that deepnesse of God, to that store of mercie, He will let vs see nothing in GOD, but meere grace & mercy.
I see Here the Spirit of Iesus, when He makes our eye to look in to that deepness of God, to that store of mercy, He will let us see nothing in GOD, but mere grace & mercy.
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As this Euangell preacheth nothing but meere grace and mercie, so the Spirit of Iesus,
As this Evangel Preacheth nothing but mere grace and mercy, so the Spirit of Iesus,
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when He letteth thee see al the hidden things in GOD, Hee letteth thee see nothing but meere mercie and grace.
when He lets thee see all the hidden things in GOD, He lets thee see nothing but mere mercy and grace.
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And therefore, hee that will tell the people of the merits of men, or of the Saints, that they are not justified by meere grace,
And Therefore, he that will tell the people of the merits of men, or of the Saints, that they Are not justified by mere grace,
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but must ad to their own deseruings, I wil tell you my judgmēt of such a man, suppose he be neuer so glorious a Doctor, neuer so sacond or so learned, hee neuer spake by the Spirite of IESVS.
but must and to their own deservings, I will tell you my judgement of such a man, suppose he be never so glorious a Doctor, never so sacond or so learned, he never spoke by the Spirit of JESUS.
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Papist Doctors, who leade men to leane to their owne merites, and to the merites of Saincts, neuer spake nor wrote by the Spirit of Iesus:
Papist Doctors, who lead men to lean to their own merits, and to the merits of Saints, never spoke nor wrote by the Spirit of Iesus:
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For the Spirite of Iesus letteth thee see nothing in God but mee•e mercie: for one merite of man will destroye all grace:
For the Spirit of Iesus lets thee see nothing in God but mee•e mercy: for one merit of man will destroy all grace:
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so contratie is the Spirit of God, & the spirit of man, the grace of Christ,
so contratie is the Spirit of God, & the Spirit of man, the grace of christ,
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& the merit of man, And this is ye spirit that men striue to put amōgst vs againe:
& the merit of man, And this is the Spirit that men strive to put amongst us again:
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for if they bring in Papistrie amōgst vs again, farewell ye Spirit of Iesus.
for if they bring in Papistry amongst us again, farewell you Spirit of Iesus.
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No, I speak it from mine heart, if that Idolatrie come in againe, I shall stand vp in my last Preaching,
No, I speak it from mine heart, if that Idolatry come in again, I shall stand up in my last Preaching,
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and saye, Farewell the Spirit of Iesus:
and say, Farewell the Spirit of Iesus:
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For, no more than Hell can accompanie Heauen, no more can that blessed Spirit of Iesus accompanie that dirt & dung of mans doctrine.
For, no more than Hell can accompany Heaven, no more can that blessed Spirit of Iesus accompany that dirt & dung of men Doctrine.
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Therefore, as thou wouldest keepe the Spirit of Iesus, holde abacke these men, for thou shalt not enjoye them both in despite of thine heart.
Therefore, as thou Wouldst keep the Spirit of Iesus, hold aback these men, for thou shalt not enjoy them both in despite of thine heart.
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The Lord Iesus cannot remaine amongst Idolaters:
The Lord Iesus cannot remain among Idolaters:
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and if thou haue not His Spirite, thou art not His, ( Roman. 8. 9.) if thou be not His, thou art the Deuils,
and if thou have not His Spirit, thou art not His, (Roman. 8. 9.) if thou be not His, thou art the Devils,
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and shalt goe to euerlasting damnation.
and shalt go to everlasting damnation.
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Therefore I say ouer againe ▪ Holde them away, as thou wouldest keepe that blessed Spirit of IESVS CHRIST:
Therefore I say over again ▪ Hold them away, as thou Wouldst keep that blessed Spirit of JESUS CHRIST:
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To whom with the FATHER and the Holie Ghost, be all Honour, Praise, Power, Glorie, and Dominion, both now and euer worlde without ende, AMEN.
To whom with the FATHER and the Holy Ghost, be all Honour, Praise, Power, Glory, and Dominion, both now and ever world without end, AMEN.
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THE EIGHT SERMON. II. COR. CHAP. IIII. If our Gospell bee then hidden, it is hidden to them that are lost:
THE EIGHT SERMON. II COR. CHAP. IIII. If our Gospel be then hidden, it is hidden to them that Are lost:
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In whome the god of this worlde hath blinded the mindes, that is, of the Infideles, that the light of the glorious Gospell of Christ, which is the Image of God, should not shine vnto them. In whom the god of this world hath blinded the minds, that is, of the Infideles, that the Light of the glorious Gospel of christ, which is the Image of God, should not shine unto them.
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For wee preach not our selues, but CHRIST IESUS the LORD, and our selues your seruants for IESUS sake. For we preach not our selves, but CHRIST IESUS the LORD, and our selves your Servants for IESUS sake.
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IN the verse immediatelie going before this Text which wee haue read in your audience, the Apostle hath beene speaking of that sinceritie, of that plainnesse which hee vsed in the preaching of the Gospell of CHRIST, which he vttered with such an euidence, that whosoeuer hearde him, might vnderstand him, might haue seene the light of the Gospell, and haue apprehended it.
IN the verse immediately going before this Text which we have read in your audience, the Apostle hath been speaking of that sincerity, of that plainness which he used in the preaching of the Gospel of CHRIST, which he uttered with such an evidence, that whosoever heard him, might understand him, might have seen the Light of the Gospel, and have apprehended it.
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Nowe because this people of Corinth were stiffe-necked, hard to conceiue, full of conceits, and liked nothing but humane wisdome and eloquence, scorning & mocking the euidence of the Spirit:
Now Because this people of Corinth were Stiffnecked, hard to conceive, full of conceits, and liked nothing but humane Wisdom and eloquence, scorning & mocking the evidence of the Spirit:
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Therefore, some of them might haue objected immediatelie, Paule, thou speakest of thy plainnesse in vttering the Gospel,
Therefore, Some of them might have objected immediately, Paul, thou Speakest of thy plainness in uttering the Gospel,
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yet for thy plainnesse there is manie amongst vs who knowe not what thou speakest, thy Gospell is hidden to manie, manie vnderstand thee not.
yet for thy plainness there is many among us who know not what thou Speakest, thy Gospel is hidden to many, many understand thee not.
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The Apostle meeteth this in the first wordes which wee haue read, If our Gospell be hidden, it is hidden to them that perish. A sore sentence:
The Apostle meeteth this in the First words which we have read, If our Gospel be hidden, it is hidden to them that perish. A soar sentence:
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as if hee woulde saye, Corinthians, blame me not, nor my Gospell, the fault is in that miserable corruption which is in you:
as if he would say, Corinthians, blame me not, nor my Gospel, the fault is in that miserable corruption which is in you:
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yee cannot see the light of my gospel, because ye are adjudged to perdition and damnation:
ye cannot see the Light of my gospel, Because you Are adjudged to perdition and damnation:
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so the blame is in your blindnesse, who are appointed to damnation before all eternity. So this verse being plaine, let vs obserue some lessons. The first is this:
so the blame is in your blindness, who Are appointed to damnation before all eternity. So this verse being plain, let us observe Some Lessons. The First is this:
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There hath beene, and is, many in the world, in all ages, that neuer saw, seeth,
There hath been, and is, many in the world, in all ages, that never saw, sees,
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nor shall see the light of the Gospell.
nor shall see the Light of the Gospel.
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1759
Ye haue an example of these Corinthians, howbeit the Gospel should shine clearer than ye Sunne at noone time of the day, it shall neuer be seene of them, it will be hidden to them,
You have an Exampl of these Corinthians, howbeit the Gospel should shine clearer than you Sun At noon time of the day, it shall never be seen of them, it will be hidden to them,
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1760
howbeit it should bee as a booke laide open before them, yet it will bee a clasped booke to them.
howbeit it should be as a book laid open before them, yet it will be a clasped book to them.
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1761
Let euerie man beware of himselfe, for this is a necessitie laide vpon the multitude of this worlde.
Let every man beware of himself, for this is a necessity laid upon the multitude of this world.
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1762
A multitude hath bene in all ages, a multitude is in this age, a multitude shal be in euerie age to come, who shal neuer see the light of the Gospell. The next lesson is:
A multitude hath be in all ages, a multitude is in this age, a multitude shall be in every age to come, who shall never see the Light of the Gospel. The next Lesson is:
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1763
These folke haue this propertie, and disposition, (beeing pleasurers of themselues) they are euer quarreling with the Gospell, amongst all the hearers of the worlde they are the most quarrellous, they, I say, who get the least good of it, are alwayes the moste quarrellous,
These folk have this property, and disposition, (being pleasurers of themselves) they Are ever quarreling with the Gospel, among all the hearers of the world they Are the most quarrellous, they, I say, who get the least good of it, Are always the most quarrellous,
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1764
and euermore laying the fault either vpon the Gospel, or vpon the teachers thereof, because they neither get light nor consolation thereby. Beware of this quarrellous complexion.
and evermore laying the fault either upon the Gospel, or upon the Teachers thereof, Because they neither get Light nor consolation thereby. Beware of this quarrellous complexion.
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1765
I marke thirdlie, where is the fault, or in whome? They blame the Gospell,
I mark Thirdly, where is the fault, or in whom? They blame the Gospel,
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1766
and the teachers therof, but where is the fault indeed? Paule telleth thee heere, If my Gospell bee hidden, it is hidden to them that perish.
and the Teachers thereof, but where is the fault indeed? Paul Telleth thee Here, If my Gospel be hidden, it is hidden to them that perish.
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1767
That perdition and destruction wherunto thou art appointed from all eternitie, is the cause wherefore thou receiuest no consolation, no light in thy soule thorow the Gospell of Iesus Christ.
That perdition and destruction whereunto thou art appointed from all eternity, is the cause Wherefore thou receivest no consolation, no Light in thy soul thorough the Gospel of Iesus christ.
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1768
Thou layest the fault where it is not, thou art like a blinde man, that will stand vp against the Sunne, shining at the noone time of the daye,
Thou layest the fault where it is not, thou art like a blind man, that will stand up against the Sun, shining At the noon time of the day,
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1769
and accuse it because it shineth not, when in the meane time it is shining vpon the face of him.
and accuse it Because it shines not, when in the mean time it is shining upon the face of him.
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1770
Thou art a vessel of perdition, if there bee not a remedie, and because the sentence is past,
Thou art a vessel of perdition, if there be not a remedy, and Because the sentence is past,
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1771
therefore, as when a thiefe or a murtherer is once condemned to death, the gracious presence of the Prince is with-drawne from him, that hee may looke on him no more:
Therefore, as when a thief or a murderer is once condemned to death, the gracious presence of the Prince is withdrawn from him, that he may look on him no more:
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1772
Euen so, if once a creature bee adjudged to death, the gracious countenance of Iesus Christ is with-drawne from him,
Even so, if once a creature be adjudged to death, the gracious countenance of Iesus christ is withdrawn from him,
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1773
lest hee should beholde it in the Gospell. Another thing followeth: There are manie tokens of damnation, that men and women are adjudged to death:
lest he should behold it in the Gospel. another thing follows: There Are many tokens of damnation, that men and women Are adjudged to death:
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1774
Amongst the rest this is a sure token, If the Gospell be hidden to thee,
among the rest this is a sure token, If the Gospel be hidden to thee,
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1775
euen as it is preached in SCOTLAND, (wee haue neither Peter nor Paul to teach vnto vs) yet if it be hidden to thee,
even as it is preached in SCOTLAND, (we have neither Peter nor Paul to teach unto us) yet if it be hidden to thee,
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1776
if thou receiue neither light nor consolation by it, as it is now preached, if thou continue so till thy life be in thy lips,
if thou receive neither Light nor consolation by it, as it is now preached, if thou continue so till thy life be in thy lips,
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1777
as wee speake, till the last gaspe, thou hast a seale in thine owne bosome of euerlasting damnation:
as we speak, till the last gasp, thou hast a seal in thine own bosom of everlasting damnation:
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1778
thine heart is marked with the marke of perdition: yea, if thou bee a king, thou art a vessell ordained for shame and ignominie. Then, Brethren, learne here:
thine heart is marked with the mark of perdition: yea, if thou be a King, thou art a vessel ordained for shame and ignominy. Then, Brothers, Learn Here:
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1779
seeing there must be a number that must perish, and a number of all estates in the worlde must die, that must goe to Hell, ordained from all eternitie to perdition, beguile not your selues,
seeing there must be a number that must perish, and a number of all estates in the world must die, that must go to Hell, ordained from all eternity to perdition, beguile not your selves,
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1780
and seeing to this number the Gospel must bee hidden, and must be a closed booke, they can neuer haue cōsolation of it.
and seeing to this number the Gospel must be hidden, and must be a closed book, they can never have consolation of it.
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1781
Then thou that delitest to walke in the light of the Gospell of Iesus Christ, thinke thou not euill of this Gospell, thinke thou not euill of this Ministerie.
Then thou that delitest to walk in the Light of the Gospel of Iesus christ, think thou not evil of this Gospel, think thou not evil of this Ministry.
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1782
Ioyne these two together, that cannot bee seuered, the Gospel and the Ministery. Thou that thinkest euill of ye Ministerie, thou thinkest euill of the Gospell:
Join these two together, that cannot be severed, the Gospel and the Ministry. Thou that Thinkest evil of you Ministry, thou Thinkest evil of the Gospel:
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1783
bee thou not ashamed of the Ministers, nor of their bondes, nor of their captiuitie,
be thou not ashamed of the Ministers, nor of their bonds, nor of their captivity,
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1784
nor of their death, nor of no crosse that can be laid vpon them: (the 2. Epist. to Timot. and the 8. Chapter) For the multitude of the worlde thinketh shame of the Gospell,
nor of their death, nor of no cross that can be laid upon them: (the 2. Epistle to Timothy and the 8. Chapter) For the multitude of the world Thinketh shame of the Gospel,
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1785
and of the Ministers thereof, when affliction once commeth vpon them.
and of the Ministers thereof, when affliction once comes upon them.
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1786
Thou that louest the Gospel, keepe thy comfort in thine own bosome, and assure thy selfe, there is none other way to Heauen:
Thou that love the Gospel, keep thy Comfort in thine own bosom, and assure thy self, there is none other Way to Heaven:
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1787
and knowing well, that this must bee the hazarde of the Gospell, and of the Ministers, take all these troubles for sure tokens of the trueth of God.
and knowing well, that this must be the hazard of the Gospel, and of the Ministers, take all these Troubles for sure tokens of the truth of God.
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1788
I loue not the Gospell that hath the countenance of the Princes of this world, and hath the confluence of the multitude.
I love not the Gospel that hath the countenance of the Princes of this world, and hath the confluence of the multitude.
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1789
The Princes and multitude of this worlde hath euer borne the pure Gospell of Iesus Christ at hatred.
The Princes and multitude of this world hath ever born the pure Gospel of Iesus christ At hatred.
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1790
Thus sarre for the first cause, wherefore the Gospell of Iesus Christ is hiddē from manie, to wit, that perdition whereunto they are adjudged from all eternitie.
Thus sarre for the First cause, Wherefore the Gospel of Iesus christ is hidden from many, to wit, that perdition whereunto they Are adjudged from all eternity.
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1791
Nowe take vp in the next verse another cause wherefore the Gospel is hidden to many, In whom (saith he) the god of this world hath blinded their minds.
Now take up in the next verse Another cause Wherefore the Gospel is hidden to many, In whom (Says he) the god of this world hath blinded their minds.
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1792
The second cause is excecation, blind-folding ▪ putting out of the eyes, and all to this ende, that they shoulde not get a sight of the glorious light of the Gospel, and so be saued.
The second cause is excecation, blind-folding ▪ putting out of the eyes, and all to this end, that they should not get a sighed of the glorious Light of the Gospel, and so be saved.
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1793
But how commeth this to passe? howe are they blinded? I shall tell you:
But how comes this to pass? how Are they blinded? I shall tell you:
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1794
Once beeing adjudged to die, and ordained in the counsell of God to perdition, in commeth the god of this worlde, that is, the Deuill, whome this worlde maketh a god of, the God of Heauen sendeth him.
Once being adjudged to die, and ordained in the counsel of God to perdition, in comes the god of this world, that is, the devil, whom this world makes a god of, the God of Heaven sends him.
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1795
Whome to sendeth Hee him? Vnto that catiue, that miserable creature that is ordained for perdition,
Whom to sends He him? Unto that Captive, that miserable creature that is ordained for perdition,
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as a torturer, & persecuter, an hang-man, to put that eternall decree in execution.
as a torturer, & Persecutor, an hangman, to put that Eternal Decree in execution.
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1797
And what doeth hee when he commeth in? The first turne that euer hee doeth, hee bindeth him.
And what doth he when he comes in? The First turn that ever he doth, he binds him.
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1798
What bindeth hee, his handes or his feete ▪ No, he letteth them louse, and letteth him worke on with them his owne ruine,
What binds he, his hands or his feet ▪ No, he lets them louse, and lets him work on with them his own ruin,
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1799
and runne on vnto his owne perdition:
and run on unto his own perdition:
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1800
But hee bindeth his eyes, or rather, pulleth them out, that the miserable bodie may not see the gracious face of Christ.
But he binds his eyes, or rather, pulls them out, that the miserable body may not see the gracious face of christ.
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1801
Wherefore is he sent vnto him? The cause is not onelie in the ordinance of God,
Wherefore is he sent unto him? The cause is not only in the Ordinance of God,
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1802
but in the catiue himselfe, that maliciously repineth to the light, and will not receiue the Gospell,
but in the Captive himself, that maliciously repineth to the Light, and will not receive the Gospel,
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1803
therefore the GOD of Heauen sendeth the Deuil to put out his eyes, that he should not see. Mark then the lesson:
Therefore the GOD of Heaven sends the devil to put out his eyes, that he should not see. Mark then the Lesson:
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1804
They that are adjudged to die & to perditiō in the world to come, in this worlde, ere euer they goe out of this life, they are bounde like thieues and murtherers, to bee presented bound to that damnation that is to ensue:
They that Are adjudged to die & to perdition in the world to come, in this world, ere ever they go out of this life, they Are bound like thieves and murderers, to be presented bound to that damnation that is to ensue:
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1805
they are reserued in chaines till that great Daye.
they Are reserved in chains till that great Day.
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1806
What chaines are these? Chaines of darknesse, their eyes are plucked out, that blindlinges, in that great Day, they may bee cast into Hell, into that Lake that burneth with fire and brimstone for euer.
What chains Are these? Chains of darkness, their eyes Are plucked out, that blindlinges, in that great Day, they may be cast into Hell, into that Lake that burns with fire and brimstone for ever.
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1807
There is neuer a soule y• goeth to damnation in the worlde to come, but in this life it is blinded:
There is never a soul y• Goes to damnation in the world to come, but in this life it is blinded:
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1808
Yee know the Ethnickes saying, Quos perdere vult IVPITER, iis mentem solet adimere. It is a true saying:
Ye know the Ethnics saying, Quos Perdere vult IVPITER, iis mentem Solent adimere. It is a true saying:
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1809
and therefore, take vp a sure note of perdition to come, excecation, blindnesse:
and Therefore, take up a sure note of perdition to come, excecation, blindness:
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1810
so that if thou canst not see that gracious face of CHRIST in the Gospel at no time,
so that if thou Canst not see that gracious face of CHRIST in the Gospel At no time,
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1811
for all thine hearing, for all this Ministery that is in the world, take heede to thy selfe, and feare that euerlasting damnation.
for all thine hearing, for all this Ministry that is in the world, take heed to thy self, and Fear that everlasting damnation.
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1812
Bee neuer at quiet night nor daye, till thou seest a light in thy minde by the Gospell:
Bee never At quiet night nor day, till thou See a Light in thy mind by the Gospel:
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otherwise thy conscience shall condemne, thee as a vessell of perdition. The Gospell is not sent for nothing:
otherwise thy conscience shall condemn, thee as a vessel of perdition. The Gospel is not sent for nothing:
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either shall it bee vnto thee a sauour of life vnto Life, or a sauour of death vnto Death,
either shall it be unto thee a savour of life unto Life, or a savour of death unto Death,
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1815
and this shall bee justified one day:
and this shall be justified one day:
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1816
And except thou get light, thou shalt curse the time that euer thou hearde the Gospell,
And except thou get Light, thou shalt curse the time that ever thou heard the Gospel,
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1817
when it commeth to that damnation. Another thing marke heere:
when it comes to that damnation. another thing mark Here:
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1818
When commeth the god of this worlde to blinde men? (Looke to the order of the Text) The first cause is counted perdition & GODS ordinance, then commeth in the Deuill.
When comes the god of this world to blind men? (Look to the order of the Text) The First cause is counted perdition & GOD'S Ordinance, then comes in the devil.
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1819
When commeth in the Deuill? When GOD hath first saide the worde, I will haue this bodie perishing,
When comes in the devil? When GOD hath First said the word, I will have this body perishing,
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1820
and will bee glorified in his perdition; then commeth in the torturer, and plucketh out his eyes.
and will be glorified in his perdition; then comes in the torturer, and plucketh out his eyes.
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1821
So the Deuill is nothing to GOD, but a persecuter, a minister of His wrath,
So the devil is nothing to GOD, but a Persecutor, a minister of His wrath,
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when Hee is angrie, than is the lowne at hande, as a slaue, to put in execution that wrath.
when He is angry, than is the lown At hand, as a slave, to put in execution that wrath.
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1823
But it is a sore pitie to consider the miserable bodie on whome this wrath is executed!
But it is a soar pity to Consider the miserable body on whom this wrath is executed!
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1824
When the hang-man commeth to bind the hands of a bodie, that bodie is sorrowfull and sad:
When the hangman comes to bind the hands of a body, that body is sorrowful and sad:
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1825
but when the Deuill is binding thee, thou art merrie in the meane time:
but when the devil is binding thee, thou art merry in the mean time:
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& when he is a Deuil to thee, thou thinkest hee is a God to thee.
& when he is a devil to thee, thou Thinkest he is a God to thee.
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1827
Thou neuer rejoycest, but in blindnes:
Thou never Rejoicest, but in blindness:
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1828
look to experience, The multitude of this Land is neuer merrier, than when he is binding them,
look to experience, The multitude of this Land is never merrier, than when he is binding them,
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1829
and drawing them to filthinesse, to murther and villanie, to gluttonie and dronkennesse: Count not of such a man:
and drawing them to filthiness, to murder and villainy, to gluttony and Drunkenness: Count not of such a man:
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1830
but saye, or thinke, if thou dare not say it, O miserable cat•ue! the Deuill is blinding thee, and leading thee to perdition.
but say, or think, if thou Dare not say it, Oh miserable cat•ue! the devil is blinding thee, and leading thee to perdition.
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1831
Nowe marke in the thirde roome, the causes which hasten this damnation, and which must passe before the god of this worlde come as a torturer to put in execution the sentence of GOD.
Now mark in the Third room, the Causes which hasten this damnation, and which must pass before the god of this world come as a torturer to put in execution the sentence of GOD.
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1832
There must goe before this excecation, and that damnation that followeth this excecation, a cause in thy selfe, thou must euer bee the causer of thine owne death:
There must go before this excecation, and that damnation that follows this excecation, a cause in thy self, thou must ever be the causer of thine own death:
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notwithstanding the ordinance of God, yet thou neuer perishest till thou be worthie of thine own death, and merite thine own damnation.
notwithstanding the Ordinance of God, yet thou never perishest till thou be worthy of thine own death, and merit thine own damnation.
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1834
What bringeth on this blindnesse? A malicious, false, infidell heart, repugning to the Gospel,
What brings on this blindness? A malicious, false, infidel heart, repugning to the Gospel,
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1835
for thou first despisest it, and rejectest it so maliciouslie and despite•ull•e, that in a maner, thou wouldest spit on the face of Christ Iesus, which shineth in the Gospell. This hasteneth the wrath:
for thou First Despisest it, and rejectest it so maliciously and despite•ull•e, that in a manner, thou Wouldst spit on the face of christ Iesus, which shines in the Gospel. This hasteneth the wrath:
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1836
For whē the Lord seeth the despitefulnes of thine heart, that thou wilt not see not look in the light when it is offered to thee,
For when the Lord sees the despitefulness of thine heart, that thou wilt not see not look in the Light when it is offered to thee,
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1837
and holden vp before thine eyes:
and held up before thine eyes:
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then He sendeth His torturer & saith, Go thy wayes, Sathan, and plucke out the eyes of this bodie:
then He sends His torturer & Says, Go thy ways, Sathan, and pluck out the eyes of this body:
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1839
then hee plucketh out the eyes of thy mind immediately, and God giueth thee ouer to a reprobate sense:
then he plucketh out the eyes of thy mind immediately, and God gives thee over to a Reprobate sense:
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1840
and this is it which the Apostle saith of the Gentiles, Rom. 1. 28. It pleased them not to retaine God in knowledge,
and this is it which the Apostle Says of the Gentiles, Rom. 1. 28. It pleased them not to retain God in knowledge,
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1841
therefore God gaue them ouer to a reprobate sense. Therefore God gave them over to a Reprobate sense.
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1842
And Ephes. 4. 18. Hauing (saith he) their cogitations darkned, and beeing strangers from the life of God, thorow the ignorance that is in them,
And Ephesians 4. 18. Having (Says he) their cogitations darkened, and being Strangers from the life of God, thorough the ignorance that is in them,
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1843
because of the hardnesse of their heartes. Because of the hardness of their hearts.
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There plainlie hee letteth vs see that the hardnesse & malice of their heartes bringeth on this ignorance and blindnesse.
There plainly he lets us see that the hardness & malice of their hearts brings on this ignorance and blindness.
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1845
Therefore, beware of this malice, and put it out of thine heart, or else thou shalt bee carried blindlinges to euerlasting damnation, suppose thou bee an Earle or a King:
Therefore, beware of this malice, and put it out of thine heart, or Else thou shalt be carried blindlinges to everlasting damnation, suppose thou be an Earl or a King:
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what regarde hath GOD of persons?
what regard hath GOD of Persons?
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Now, Brethrē, there are some words that I must weigh to you, as the Lord shall giue me the grace,
Now, Brothers, there Are Some words that I must weigh to you, as the Lord shall give me the grace,
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1848
& I shall repeat them, & marke ye with me, if they be not weighty, That the light of the glorious Gospell of Christ, which is the image of God shuld not shine vnto thē, or spread His beames vpō them:
& I shall repeat them, & mark you with me, if they be not weighty, That the Light of the glorious Gospel of christ, which is the image of God should not shine unto them, or spread His beams upon them:
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1849
ye know, & anie man yt hath knowledge knoweth, that this might haue bene spokē in fewer & baser words,
you know, & any man that hath knowledge Knoweth, that this might have be spoken in fewer & baser words,
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1850
but the Apo. cōtents not himself with base words in such a matter, but saith, that ye light of the glorious gospel, &c. Well, is there one word here in vaine? and is there any chāge of words made for nothing? are simple base words changed into glorious words for nothing? no (alas!
but the Apostle contents not himself with base words in such a matter, but Says, that you Light of the glorious gospel, etc. Well, is there one word Here in vain? and is there any change of words made for nothing? Are simple base words changed into glorious words for nothing? no (alas!
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1851
we cannot see this) and it is one of the things in the world that I would fainest haue you to vnderstand, what moueth the Apostles and Prophets to vse such an high language,
we cannot see this) and it is one of the things in the world that I would fainest have you to understand, what moves the Apostles and prophets to use such an high language,
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1852
and set vp a thing in such glorious tearmes, the which they might vtter in baser tearmes.
and Set up a thing in such glorious terms, the which they might utter in baser terms.
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1853
Thinke not that the men of God, Prophets and Apostles, haue spoken (as we say) hyperbolicè, great and loftie words, greater than the matter.
Think not that the men of God, prophets and Apostles, have spoken (as we say) hyperbolicè, great and lofty words, greater than the matter.
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1854
These wordes are borrowed words, and they are borrowed from the most glorious thing in the earth,
These words Are borrowed words, and they Are borrowed from the most glorious thing in the earth,
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1855
and yet they attaine not to the thousand part of the things which by them he would expresse.
and yet they attain not to the thousand part of the things which by them he would express.
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1856
All the high wordes that a man can vse to expresse ye glorie of Christ, are not able to expresse the thousand part of that glorie.
All the high words that a man can use to express you glory of christ, Are not able to express the thousand part of that glory.
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But to come to the purpose. Ye haue set down first in glorious tearmes the effect of the Gospell:
But to come to the purpose. You have Set down First in glorious terms the Effect of the Gospel:
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it is set down in shining and beames, thereafter ye haue set downe the Gospell it selfe. To come to the first:
it is Set down in shining and beams, thereafter you have Set down the Gospel it self. To come to the First:
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1859
The most glorious thing that a man can see in this earth, is the shining of the Sunn, which the Lord hath fixed in the Heauens.
The most glorious thing that a man can see in this earth, is the shining of the Sun's, which the Lord hath fixed in the Heavens.
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1860
The pleasandest thing that a man can looke to, when he hath looked to all these earthlie thinges, is the glauncing of the Sunne in a faire day.
The pleasandest thing that a man can look to, when he hath looked to all these earthly things, is the glancing of the Sun in a fair day.
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1861
And therefore, ye see the glorie of the Sunne is described very highlie by Dauid in the 19. Psalme. To applie this:
And Therefore, you see the glory of the Sun is described very highly by David in the 19. Psalm. To apply this:
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1862
Euen so the effect of the Gospell beeing the most glorious effect that euer was wrought:
Even so the Effect of the Gospel being the most glorious Effect that ever was wrought:
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1863
the Spirite of God setteth it out by the most glorious thing in the world, the spreading of the Sunne beames.
the Spirit of God sets it out by the most glorious thing in the world, the spreading of the Sun beams.
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1864
And surelie, suppose there were no more but this word [ Shyning ] it letteth vs see a wonderfull effect of the Gospell in the hearts of men and women.
And surely, suppose there were no more but this word [ Shining ] it lets us see a wonderful Effect of the Gospel in the hearts of men and women.
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1865
Ye see by experience, the beames of the Sunne, suppose they were neuer so bright, will neuer alter the bodie which they shine vpon,
You see by experience, the beams of the Sun, suppose they were never so bright, will never altar the body which they shine upon,
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1866
nor make it bright like themselues:
nor make it bright like themselves:
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1867
the sunne hath shined this long time in the world, but yet by shining it could neuer so trans-change any creature, that it coulde become as bright as the Sunne it selfe.
the sun hath shined this long time in the world, but yet by shining it could never so trans-change any creature, that it could become as bright as the Sun it self.
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1868
It may well let thee see the bodie that is opacum (as wee saye) darke & obscure,
It may well let thee see the body that is opacum (as we say) dark & Obscure,
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1869
so long as it shineth, but as soone as it is remooued, the bodie is darke as it was before. But as to the Gospell:
so long as it shines, but as soon as it is removed, the body is dark as it was before. But as to the Gospel:
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1870
The Gospell, with the beames of it, not onelie maketh the object wherevpon it shineth, to be seene, and to appeare:
The Gospel, with the beams of it, not only makes the Object whereupon it shines, to be seen, and to appear:
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1871
but it doeth more, it transformeth the soule of the man or woman into that same light and brightnesse that is in it:
but it doth more, it Transformeth the soul of the man or woman into that same Light and brightness that is in it:
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1872
That is to say, The face of IESVS, the Sunne of righteousnesse that shineth in the Gospell,
That is to say, The face of JESUS, the Sun of righteousness that shines in the Gospel,
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1873
when the beames of it striketh vpon thy soule, they make it lightsome and bright like the face of Iesus, they turne the soule in the shape of the face of IESVS, that shineth in the Gospell.
when the beams of it striketh upon thy soul, they make it lightsome and bright like the face of Iesus, they turn the soul in the shape of the face of JESUS, that shines in the Gospel.
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1874
Would yee haue Scripture for this? looke the last verse of the chapter going before, We behold (saieth hee) as in a mirrour, the glorie of God with an open face.
Would ye have Scripture for this? look the last verse of the chapter going before, We behold (Saith he) as in a mirror, the glory of God with an open face.
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1875
and are changed into the same image from glorie to glorie, as by the Spirit of the Lord. and Are changed into the same image from glory to glory, as by the Spirit of the Lord.
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1876
And this is done in such a sort (O would to God wee knew the power of the Gospell) that thou, who hadst nothing but darknesse within thee, art made a shining light, casting out thy beames, and ouer-shadowing sillie darke bodies.
And this is done in such a sort (Oh would to God we knew the power of the Gospel) that thou, who Hadst nothing but darkness within thee, art made a shining Light, casting out thy beams, and overshadowing silly dark bodies.
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1877
Hee that brought light out of darknesse (saith Paul ) by His word, Hee hath shined in mine heart, that I may minister the knowledge of Iesus Christ to others.
He that brought Light out of darkness (Says Paul) by His word, He hath shined in mine heart, that I may minister the knowledge of Iesus christ to Others.
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1878
So is it moste certaine, thou in whome the Gospell is so powerfull, art made a light in the world, to illuminate darke soules.
So is it most certain, thou in whom the Gospel is so powerful, art made a Light in the world, to illuminate dark Souls.
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1879
Nowe to come to the next, the Gospell it selfe:
Now to come to the next, the Gospel it self:
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1880
How expresseth he the Gospell? Hee calleth it not simplie and barelie with a meane word, The Gospell, (all these meane words,
How Expresses he the Gospel? He calls it not simply and barely with a mean word, The Gospel, (all these mean words,
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1881
and sillie simple speaches of such a glorie, telleth what feeling men haue in their heartes of the effectualnesse of the Gospell) but hee calleth it, The light of the Gospell, The Gospell is a light,
and silly simple Speeches of such a glory, Telleth what feeling men have in their hearts of the effectualness of the Gospel) but he calls it, The Light of the Gospel, The Gospel is a Light,
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1882
and it is the light of lightes.
and it is the Light of lights.
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1883
The Sunne, albeit it be bright, was neuer comparable to it in shining, and therefore it casteth out such glorious beames in the soules of men and women.
The Sun, albeit it be bright, was never comparable to it in shining, and Therefore it Cast out such glorious beams in the Souls of men and women.
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1884
What is the cause that it is a light? The cause is in the subject of it.
What is the cause that it is a Light? The cause is in the Subject of it.
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1885
The subject of it is glorie.
The Subject of it is glory.
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1886
What will make a light, if glory will not make it? The Gospell, is the Gospell of glory,
What will make a Light, if glory will not make it? The Gospel, is the Gospel of glory,
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1887
and all that is within it is glorie.
and all that is within it is glory.
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1888
What glorie •• this? The glory of CHRIST the King of king• his glory must be a great glory:
What glory •• this? The glory of CHRIST the King of king• his glory must be a great glory:
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1889
what kind of person is this Christ? He is ye Image of God. He neuer resteth mounting vp till he come to that diuinity. Lo how he riseth:
what kind of person is this christ? He is the Image of God. He never rests mounting up till he come to that divinity. Lo how he Riseth:
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1890
he climbeth from the Gospel to the Mediator, & from ye Mediator to that glorious Majesty.
he climbs from the Gospel to the Mediator, & from the Mediator to that glorious Majesty.
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1891
So all the glorie that shineth in ye Gospel, is ye glory of God, and all the light of the Gospel, is that light of God which th'Apo. 1. Tim. 6. 16. calleth yt light which hath none accesse,
So all the glory that shines in you Gospel, is the glory of God, and all the Light of the Gospel, is that Light of God which th'Apo. 1. Tim. 6. 16. calls that Light which hath none access,
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1892
& neuer man had accesse to it, till this Iesus brought it down, & without this light thou art but darknesse,
& never man had access to it, till this Iesus brought it down, & without this Light thou art but darkness,
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1893
and shalt end in exteriour & vtter darknesse. All the beames of the Sunne are but darknesse in respect of it.
and shalt end in exterior & utter darkness. All the beams of the Sun Are but darkness in respect of it.
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1894
The Sunne is but a creature, this is the light vncreated of the glorious GOD, the verie essence of GOD, count of it as thou wilt.
The Sun is but a creature, this is the Light uncreated of the glorious GOD, the very essence of GOD, count of it as thou wilt.
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1895
Now marke one thing of this:
Now mark one thing of this:
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1896
This man by his speach leadeth vs to his hart, what are words, if they want the heart? and if they haue no life, what are wordes to bee respected, suppose thou speakest a thousande yeeres of light and glorie,
This man by his speech leads us to his heart, what Are words, if they want the heart? and if they have no life, what Are words to be respected, suppose thou Speakest a thousande Years of Light and glory,
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1897
if thou haue neither light nor glorie in thy soule.
if thou have neither Light nor glory in thy soul.
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1898
Certainely, there are none that will looke to these wordes, but they may see the mans heart was replenished with this light and glorie whereof hee spake.
Certainly, there Are none that will look to these words, but they may see the men heart was replenished with this Light and glory whereof he spoke.
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1899
The face of IESVS shyned on his soule, and so wonderfullie hee vttereth that conception, and fulnesse of the heart, in such wordes as are marueilous.
The face of JESUS shined on his soul, and so wonderfully he uttereth that conception, and fullness of the heart, in such words as Are marvelous.
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1900
The heart of PAVLE was full of light and glorie.
The heart of PAUL was full of Light and glory.
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1901
But I see little light in the heartes of men and women, in respect of that light which was in his heart.
But I see little Light in the hearts of men and women, in respect of that Light which was in his heart.
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1902
And therefore, Brethren, to speake the trueth, because this Gospell, howbeit it hath beene sounding in the eare these manie yeeres in this Lande,
And Therefore, Brothers, to speak the truth, Because this Gospel, howbeit it hath been sounding in the ear these many Years in this Land,
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1903
yet it hath not entered into the hearts of men & womē, it hath bene a sound in the eare,
yet it hath not entered into the hearts of men & women, it hath be a found in the ear,
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1904
but not a light in the soule, because thou hast not suffered it to enter into thine heart, & kept it there:
but not a Light in the soul, Because thou hast not suffered it to enter into thine heart, & kept it there:
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1905
therefore, the Lord is threatning to take it from thine eare also: and so will be seene on EDINBVRGH one day.
Therefore, the Lord is threatening to take it from thine ear also: and so will be seen on EDINBURGH one day.
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1906
The eye is alwayes vpon men, but thou lookest not to that poysonable heart of thine, that is procuring ye away-taking of this Gospel out of thine eare,
The eye is always upon men, but thou Lookest not to that poisonable heart of thine, that is procuring the away-taking of this Gospel out of thine ear,
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1907
and except ye descend into your owne hearts, & search the emptinesse of yt light in them, it is not possible that it can remaine.
and except you descend into your own hearts, & search the emptiness of that Light in them, it is not possible that it can remain.
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1908
Can it bee possible that this contempt of the Gospell, that of her owne nature is so effectuall in the hearts of men, can bee borne with for euer? No, ye Lord will not suffer this contempt to bee vnpunished.
Can it be possible that this contempt of the Gospel, that of her own nature is so effectual in the hearts of men, can be born with for ever? No, you Lord will not suffer this contempt to be unpunished.
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1909
And therefore, the Lord appearantly hath said ▪ I will put away my Gospel from this vngrateful people, whom it hath not illuminated after so long time.
And Therefore, the Lord appearantly hath said ▪ I will put away my Gospel from this ungrateful people, whom it hath not illuminated After so long time.
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1910
So ye yt haue bene long looking to instrumēts, looke as long on your owne false hearts that are the cause of all.
So you that have be long looking to Instruments, look as long on your own false hearts that Are the cause of all.
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1911
Yet, Brethren, notwithstanding of al this contempt of ye Gospel, the Lord saue me, & all them that I wish well to, from this, to be an instrument of the with-drawing of it for yet it was neuer seene that ye Lord vsed good men to be instruments in such a deed.
Yet, Brothers, notwithstanding of all this contempt of the Gospel, the Lord save me, & all them that I wish well to, from this, to be an Instrument of the withdrawing of it for yet it was never seen that you Lord used good men to be Instruments in such a deed.
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1912
Who is it that is heere sent to blind this worlde? who but the god of this world, the Deuil!
Who is it that is Here sent to blind this world? who but the god of this world, the devil!
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1913
? and therfore I giue this watch-word, Let no man preasse to bee the occasion of the away-taking of the Gospell.
? and Therefore I give this watchword, Let no man press to be the occasion of the away-taking of the Gospel.
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1914
Nowe I shall take vp the next verse shortly, and so I shall end.
Now I shall take up the next verse shortly, and so I shall end.
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1915
In the next verse the Apostle giueth the reason wherefore they to whome the Gospell was hidden, behoued to be they who were ordained for perdition,
In the next verse the Apostle gives the reason Wherefore they to whom the Gospel was hidden, behooved to be they who were ordained for perdition,
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1916
and whome the god of this world hath blinded.
and whom the god of this world hath blinded.
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1917
His reason is takē euen from his sinceritie in preaching the Gospell, For (saieth hee) wee preach not our selues:
His reason is taken even from his sincerity in preaching the Gospel, For (Saith he) we preach not our selves:
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1918
Whom preach I then? but IESUS CHRIST the LORD, and I preached Him to be the Lord in my Gospel:
Whom preach I then? but IESUS CHRIST the LORD, and I preached Him to be the Lord in my Gospel:
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1919
and what preached I of my selfe? Our selues your seruantes for Christ Iesus sake.
and what preached I of my self? Our selves your Servants for christ Iesus sake.
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1920
For the Bridegromes cause I was a seruant to the Bride, for His cause who is the onelie Head and LORD of the Church, I was a seruant to the Church.
For the Bridegroom's cause I was a servant to the Bride, for His cause who is the only Head and LORD of the Church, I was a servant to the Church.
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1921
Then of this reason marke this lesson:
Then of this reason mark this Lesson:
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1922
A man, whome the LORD raileth to preach the Gospell, not to seeke himselfe, nor his owne aduancement,
A man, whom the LORD rails to preach the Gospel, not to seek himself, nor his own advancement,
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1923
nor worldlie riches, nor honour, but onelie to preach the Gospell in sinceritie, what effect will hee haue in his preaching? Strange effectes will followe him:
nor worldly riches, nor honour, but only to preach the Gospel in sincerity, what Effect will he have in his preaching? Strange effects will follow him:
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1924
if hee saue thee not, if hee winne thee not to God, if he minister not comfort to thee by his Gospell, what will hee doe? I shall tell thee, Hee will put a stampe vpon thee,
if he save thee not, if he win thee not to God, if he minister not Comfort to thee by his Gospel, what will he do? I shall tell thee, He will put a stamp upon thee,
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1925
and thrust it into thine heart & conscience, testifying to thee in the owne time (for the conscience wakeneth not in all men at all times) that thou wast not faithfull,
and thrust it into thine heart & conscience, testifying to thee in the own time (for the conscience wakeneth not in all men At all times) that thou wast not faithful,
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1926
but a reprobate ordained to perdition from all eternitie, if thou gettest not repentance in time,
but a Reprobate ordained to perdition from all eternity, if thou gettest not Repentance in time,
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1927
and if the Gospell preached by a sincere man hath not fructified in thee, all his preaching is but a seale to thee of thy damnation,
and if the Gospel preached by a sincere man hath not fructified in thee, all his preaching is but a seal to thee of thy damnation,
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1928
and in the Great Day shall stand vp and aggrege thy judgement. Marke another thing heere:
and in the Great Day shall stand up and aggrege thy judgement. Mark Another thing Here:
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1929
What is this that maketh this man so bold? He will denounce perdition, excecation,
What is this that makes this man so bold? He will denounce perdition, excecation,
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1930
and blind-folding by the god of this world, (I assure you, this is a bolde speach to denounce damnation) but what maketh him so bolde? Yee see it in a worde, the conscience of his owne sinceritie, that in his preaching hee sought not himselfe, but the LORD his Maister. There is the lesson.
and blind-folding by the god of this world, (I assure you, this is a bold speech to denounce damnation) but what makes him so bold? Ye see it in a word, the conscience of his own sincerity, that in his preaching he sought not himself, but the LORD his Master. There is the Lesson.
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A man whom the LORD will sende (and the LORD as certainlie will sende men to speake in sinceritie his message,
A man whom the LORD will send (and the LORD as Certainly will send men to speak in sincerity his message,
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as euer he sent any Prophet in the worlde, howbeit there be not an extraordinarie calling nowe) A man, I say, whom the LORD will send, he will denounce damnation to an obstinate and rebellious people:
as ever he sent any Prophet in the world, howbeit there be not an extraordinary calling now) A man, I say, whom the LORD will send, he will denounce damnation to an obstinate and rebellious people:
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and hee will bee bolde to take thee, as it were, by the eare suppose thou bee a king,
and he will be bold to take thee, as it were, by the ear suppose thou be a King,
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1934
and leade thee to that Tribunall to heare the sentence of damnation pronounced against thee.
and lead thee to that Tribunal to hear the sentence of damnation pronounced against thee.
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1935
The LORD giue mee this sinceritie, and then I will not care for all the kinges and all the men in the worlde:
The LORD give me this sincerity, and then I will not care for all the Kings and all the men in the world:
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1936
for the LORD will giue boldnesse to the man whome he raiseth in sinceritie to cyte kinges before that Tribunall of IESVS CHRIST.
for the LORD will give boldness to the man whom he Raiseth in sincerity to Cite Kings before that Tribunal of JESUS CHRIST.
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1937
Another thing I see in this Text:
another thing I see in this Text:
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There is no lord, but the Lord IESVS, who will tread down all the lordes in the earth,
There is no lord, but the Lord JESUS, who will tread down all the Lords in the earth,
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1939
and treade vpon their neckes at his pleasure.
and tread upon their necks At his pleasure.
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1940
And more I see, There is no Ladie, nor Queene, but the Church, the Spouse of IESVS CHRIST:
And more I see, There is no Lady, nor Queen, but the Church, the Spouse of JESUS CHRIST:
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1941
As for Kinges, Queenes, Politickes in the earth, all are but seruantes onelie, Kinges seruantes, Queenes seruantes, Pastors and Ministers seruants and nourishers of the Church of IESVS:
As for Kings, Queens, Politics in the earth, all Are but Servants only, Kings Servants, Queens Servants, Pastors and Ministers Servants and nourishers of the Church of JESUS:
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1942
The Apostles, seruants, ministring food to this glorious bodie of IESVS, and feeding it with the sincere milke of the worde.
The Apostles, Servants, ministering food to this glorious body of JESUS, and feeding it with the sincere milk of the word.
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1943
And that is it which the Apostle saith in the 1. epis ▪ to the Corin. chap. 3. vers. 22. speaking of himselfe, and others.
And that is it which the Apostle Says in the 1. Ethics ▪ to the Corin. chap. 3. vers. 22. speaking of himself, and Others.
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1944
All is yours (saith he) whether it be Paul, or Apollos, or Cephas, &c. Euen so, all is yours, all are but seruants to you, ye are Christes, Hee is your Lord, ye haue none other lord, but Christ.All is yours (Says he) whither it be Paul, or Apollos, or Cephas, etc. Eve so, all is yours, all Are but Servants to you, you Are Christ's, He is your Lord, you have none other lord, but christ.
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1945
Thē the Church must haue a great prerogatiue, jurisdiction, and liberty.
Them the Church must have a great prerogative, jurisdiction, and liberty.
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1946
She is a Queene, and if euer there was in any countrey a jurisdiction and libertie, shee hath it giuen her of her Spouse, the Lord IESVS.
She is a Queen, and if ever there was in any country a jurisdiction and liberty, she hath it given her of her Spouse, the Lord JESUS.
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1947
Then ye know what should follow:
Then you know what should follow:
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1948
If shee haue a libertie and jurisdiction, I will speake that which the Apostle speaketh in the second epist.
If she have a liberty and jurisdiction, I will speak that which the Apostle speaks in the second Epistle.
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1949
to the Corin. chap. 13. vers. 10. God hath not giuen me (saith Paule ) power to your destruction, but all the power which GOD hath giuen mee is to your edification.
to the Corin. chap. 13. vers. 10. God hath not given me (Says Paul) power to your destruction, but all the power which GOD hath given me is to your edification.
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1950
The GOD of Heauen gaue neuer to anie creature in Heauē no• earth, power to doe against her,
The GOD of Heaven gave never to any creature in Heaven no• earth, power to do against her,
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1951
but all to maintaine her in her liberty. Then meddle not with her jurisdiction.
but all to maintain her in her liberty. Then meddle not with her jurisdiction.
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1952
Let none earthly power meddle with it, and beware that no irruption bee made within it.
Let none earthly power meddle with it, and beware that no irruption be made within it.
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1953
There was neuer Emperour nor Monarch of this worlde, that made irruption within it, that euer wanne by it.
There was never Emperor nor Monarch of this world, that made irruption within it, that ever won by it.
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1954
Therefore, let euerie soule beware to meddle with this libertie:
Therefore, let every soul beware to meddle with this liberty:
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1955
for certainelie, that sworde that shall be strocken at her, shee shallding it back again like the hammer off the stithie.
for Certainly, that sword that shall be strocken At her, she shallding it back again like the hammer off the stithy.
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1956
Reade the Ecclesiasticall Histories, yee shall see, that neuer man got the vpper-hand, that euer medled with it.
Reade the Ecclesiastical Histories, ye shall see, that never man god the upper-hand, that ever meddled with it.
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1957
And therefore, the LORD open mens eyes, and let them see this, that they may reuerence this glorious Spouse of IESVS CHRIST,
And Therefore, the LORD open men's eyes, and let them see this, that they may Reverence this glorious Spouse of JESUS CHRIST,
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1958
as euer they would see that glorious Face of CHRIST IESVS Her Head:
as ever they would see that glorious Face of CHRIST JESUS Her Head:
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1959
To whome with the Father, and the Holie Spirite, bee all Praise, Honour, & Glorie, worlde vvithout end: so bee it.
To whom with the Father, and the Holy Spirit, be all Praise, Honour, & Glory, world without end: so be it.
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1960
THE NINTH SERMON. II. COR. CHAP. X.
THE NINTH SERMON. II COR. CHAP. X.
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1961
Now, I Paule, my selfe, beseech you by the meeknesse and gentlenesse of Christ, who when I am present amongst you, am base, Now, I Paul, my self, beseech you by the meekness and gentleness of christ, who when I am present among you, am base,
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1962
but am bolde towardes you, beeing absent. but am bold towards you, being absent.
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1963
And this I require you, that I neede not to be bolde when I am present with that same confidence wherewith I thinke to bee bolde against some, who ecteeme vs as though wee walked according to the flesh. And this I require you, that I need not to be bold when I am present with that same confidence wherewith I think to be bold against Some, who ecteeme us as though we walked according to the Flesh.
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1964
Neuerthelesse, though wee walke in the flesh, yet we doe not warre after the flesh. Nevertheless, though we walk in the Flesh, yet we do not war After the Flesh.
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1965
(For the weapons of our warre-fare are not carnall, but mightie through God to cast downe Holdes.) (For the weapons of our warfare Are not carnal, but mighty through God to cast down Holds.)
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1966
Casting downe the imaginations, and euerie high thing that is exalted against the knowledge of God, Casting down the Imaginations, and every high thing that is exalted against the knowledge of God,
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1967
and bringing into captiuitie euerie thought to the obedience of CHRIST. and bringing into captivity every Thought to the Obedience of CHRIST.
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1968
THESE Corinthians, vnto whome the Apostle writeth, beeing before founded and grounded in the faith of IESVS CHRIST by this Ministerie,
THESE Corinthians, unto whom the Apostle Writeth, being before founded and grounded in the faith of JESUS CHRIST by this Ministry,
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1969
yet afterward seduced and led aside with false apostles, Oratours •ather than Teachers, who preached the Gospel of IESVS CHRIST with humane affected eloquence, beginne to disdaine the Apostle, who •ounded and grounded them in that Faith of IESVS CHRIST,
yet afterwards seduced and led aside with false Apostles, Orators •ather than Teachers, who preached the Gospel of JESUS CHRIST with humane affected eloquence, begin to disdain the Apostle, who •ounded and grounded them in that Faith of JESUS CHRIST,
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1970
and to account of him euen as if he had not beene sent, or had not bene an Apostle in verie deede,
and to account of him even as if he had not been sent, or had not be an Apostle in very deed,
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1971
but had onelie giuen himselfe out for an Apostle.
but had only given himself out for an Apostle.
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1972
Therefore, in this present Text, the Apostle beseecheth them to account of him (as he was indeed) as the Apostle of Iesus Christ,
Therefore, in this present Text, the Apostle Beseecheth them to account of him (as he was indeed) as the Apostle of Iesus christ,
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1973
and desireth them so to esteeme of him: and so, taking occasion, he falleth out in a verie high description of his Apostleship.
and Desires them so to esteem of him: and so, taking occasion, he falls out in a very high description of his Apostleship.
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1974
And first hee maketh a request vnto them, Nowe, I Paule, my selfe, beseech you, by the meeknesse and gentlenesse of Christ:
And First he makes a request unto them, Now, I Paul, my self, beseech you, by the meekness and gentleness of christ:
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1975
Surelie, if yee will consider their deseruinges at the handes of the Apostle, they should haue bene met more hardly,
Surely, if ye will Consider their deservings At the hands of the Apostle, they should have be met more hardly,
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1976
and sharper language should haue beene directed vnto them:
and sharper language should have been directed unto them:
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1977
Yet ye Apostle meeteth them gently, & directeth to them a meeke and gentle request, I Paule, in mine own person, beseech you,
Yet you Apostle meeteth them gently, & directeth to them a meek and gentle request, I Paul, in mine own person, beseech you,
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1978
and that for the meeknesse and gentlenesse of Iesus Christ, if euer ye had any taste of that mercy & meeknesse in Iesus Christ towards you,
and that for the meekness and gentleness of Iesus christ, if ever you had any taste of that mercy & meekness in Iesus christ towards you,
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1979
euen for that meekenesse sake, and for that mercies sake, obey me, doe the thing which I bid you.
even for that meekness sake, and for that Mercies sake, obey me, do the thing which I bid you.
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1980
So the Pastor hath his lesson first heere: It is the part and duetie of a Pastor, who hath to doe with people,
So the Pastor hath his Lesson First Here: It is the part and duty of a Pastor, who hath to do with people,
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1981
First at the entrie to beginne with meeknesse and lenitie:
First At the entry to begin with meekness and lenity:
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1982
yea, amongst all the properties that is required in a faithfull Pastor, this is not the least to bee endued with lenitie and pitie:
yea, among all the properties that is required in a faithful Pastor, this is not the least to be endued with lenity and pity:
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1983
Lenitie, (I saye) arising not onelie of the consideration of the miserie of men, with whome hee hath to doe, (for all people are miserable by nature,
Lenity, (I say) arising not only of the consideration of the misery of men, with whom he hath to do, (for all people Are miserable by nature,
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1984
and all our preachinges are to a companie of miserable creatures, who, beeing miserable, hath neede of mercie,
and all our preachings Are to a company of miserable creatures, who, being miserable, hath need of mercy,
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1985
and craueth pitie) but arising also of a sense and feeling of his owne wretchednesse and miserie.
and craveth pity) but arising also of a sense and feeling of his own wretchedness and misery.
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1986
What? Is hee not himselfe a miserable man by nature, as well as anie other person of the flocke, man or woman? Then againe, the mercie and lenitie of IESVS CHRIST which hee hath found towordes himselfe, shoulde mooue and raise vp his lenitie and pitie towards his flocke.
What? Is he not himself a miserable man by nature, as well as any other person of the flock, man or woman? Then again, the mercy and lenity of JESUS CHRIST which he hath found towordes himself, should move and raise up his lenity and pity towards his flock.
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1987
Therefore, Paule; beeing of minde to speake to these Corinthians, how be it he had matter of sharpenesse & threatning offered vnto him by them,
Therefore, Paul; being of mind to speak to these Corinthians, how be it he had matter of sharpness & threatening offered unto him by them,
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1988
yet the mercy of Christ towards him, who was so miserable himselfe, vntill hee got that mercie, changeth all sharpnesse to lenity ▪ & turneth his threatnings which hee might haue vsed, in a pitifull request.
yet the mercy of christ towards him, who was so miserable himself, until he god that mercy, changes all sharpness to lenity ▪ & turns his threatenings which he might have used, in a pitiful request.
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1989
Next the people likewise hath their lesson here For, as the lenitie pitie, and meeknesse of Iesus Christ should mooue the Pastor to lenitie towards y• people,
Next the people likewise hath their Lesson Here For, as the lenity pity, and meekness of Iesus christ should move the Pastor to lenity towards y• people,
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1990
euen so this same lenitie & meeknesse of our Lord Iesus should moue the people to obey the gentle and humble request of the Pastor.
even so this same lenity & meekness of our Lord Iesus should move the people to obey the gentle and humble request of the Pastor.
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1991
And he or she that euer hath felt in heart, and tasted the sweetnesse of the mercie of GOD in IESVS CHRIST, will not so soone heare of this lenitie and mercie,
And he or she that ever hath felt in heart, and tasted the sweetness of the mercy of GOD in JESUS CHRIST, will not so soon hear of this lenity and mercy,
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1992
for CHRISTS mercies sake, or for His lenities sake, but as soone they wil bee moued to obey the request.
for CHRIST Mercies sake, or for His lenities sake, but as soon they will be moved to obey the request.
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1993
And they againe, who continue stubborne & disobedient, notwithstanding of a duetifull and lawfull request, I saye (for my part) that stubborne hearted bodie neuer knew what Christ meaned, neuer felt remission of sinnes through the blood of Iesus Christ.
And they again, who continue stubborn & disobedient, notwithstanding of a dutiful and lawful request, I say (for my part) that stubborn hearted body never knew what christ meaned, never felt remission of Sins through the blood of Iesus christ.
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1994
They that will not doe the thing which they should doe for the mercies sake of Christ, shall neuer taste of that mercie, nor of Iesus Christ.
They that will not do the thing which they should do for the Mercies sake of christ, shall never taste of that mercy, nor of Iesus christ.
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1995
Affuredlie, they serue for nothing but to be faggots for the fire of Hell: for where mercy is not, there must be judgement.
Affuredlie, they serve for nothing but to be faggots for the fire of Hell: for where mercy is not, there must be judgement.
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Image 5
1996
Now in the latter part of the verse, hee setteth downe a description of himselfe, I Paul, who when I am present among you am base,
Now in the latter part of the verse, he sets down a description of himself, I Paul, who when I am present among you am base,
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Image 5
1997
but am bolde towardes you being absent. but am bold towards you being absent.
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1998
This is one thing in effect with that which followeth afterwards in the 10. verse of this chap. (for this dis-estimation of himselfe, is from that light account and regarde that they made of him,
This is one thing in Effect with that which follows afterwards in the 10. verse of this chap. (for this disestimation of himself, is from that Light account and regard that they made of him,
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1999
and of the Gospel which he teached) For the Letters (saith he) are sore and strong,
and of the Gospel which he teached) For the Letters (Says he) Are soar and strong,
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2000
but his bodilie presence is weake, and his speach is of no value.
but his bodily presence is weak, and his speech is of no valve.
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2001
He here describeth himself conforme to their dis-estimation of him, for the mis-liking is recent in his memorie,
He Here Describeth himself conform to their disestimation of him, for the misliking is recent in his memory,
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2002
yet his speach is meeke to them.
yet his speech is meek to them.
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2003
This matter would haue angered a good man, but Paul is so farre from anger, that hee breaketh out in a gentle and humble request.
This matter would have angered a good man, but Paul is so Far from anger, that he breaks out in a gentle and humble request.
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2004
Whereupon I note, That the vnthankfullnes of the world should not breake our patience, or cause vs forget that lenitie wherewith the Embassadour of Iesus Christ shoulde bee endued:
Whereupon I note, That the vnthankfullnes of the world should not break our patience, or cause us forget that lenity wherewith the Ambassador of Iesus christ should be endued:
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2005
for lenitie is bounde to vs, and wee are bound to it, yea, although this worlde be neuer so vngrate,
for lenity is bound to us, and we Are bound to it, yea, although this world be never so ungrate,
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2006
yet we are bound to striue by long suffering to ouercome in the ende.
yet we Are bound to strive by long suffering to overcome in the end.
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2007
Secondly, think ye not but Paul should haue thoght shame to registrate (as it were) his own shame to ye posteritie to come,
Secondly, think you not but Paul should have Thought shame to registrate (as it were) his own shame to you posterity to come,
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2008
so that I may say, Paul, thou wast of none estimatiō, & euery one may see in how smal acoūt he was amongst these people.
so that I may say, Paul, thou waste of none estimation, & every one may see in how small account he was among these people.
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2009
There is none of vs all, if there be anie infirmitie in vs, but wee would haue it hidden:
There is none of us all, if there be any infirmity in us, but we would have it hidden:
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2010
but a man hauing a good conscience, and discharging a faithful part of duetie, is nothing blotted by the speaking of the world,
but a man having a good conscience, and discharging a faithful part of duty, is nothing blotted by the speaking of the world,
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2011
nor the registrating of their speaches, is nothing to his shame: But the shame pertaineth to the people:
nor the registrating of their Speeches, is nothing to his shame: But the shame pertaineth to the people:
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2012
their words and deeds towards the Pastor remaineth in his memorie, and in the memorie of God,
their words and Deeds towards the Pastor remains in his memory, and in the memory of God,
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2013
and shall continue vntill the day of Iudgement; except they repent:
and shall continue until the day of Judgement; except they Repent:
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2014
yea, euen these same wordes spoken against Paule, shall meete them in the teeth at the day of Iudgement.
yea, even these same words spoken against Paul, shall meet them in the teeth At the day of Judgement.
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2015
Yet I see in these wordes a sharpnesse and rebuking mixed with lenitie, to let vs see, that when we haue to doe with wicked men, lenitie and meekenesse should not be corrupted,
Yet I see in these words a sharpness and rebuking mixed with lenity, to let us see, that when we have to do with wicked men, lenity and meekness should not be corrupted,
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2016
but tempered with sharpenesse, that vngratefull men may be brought to a sense and feeling of sinne and miserie.
but tempered with sharpness, that ungrateful men may be brought to a sense and feeling of sin and misery.
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2017
Lenitie alone will not serue the turne, but with sweetnesse sowrenesse must be mingled, that the word spoken may be the more effectuall and forcible, who when I am present among you am base, &c. The worlde,
Lenity alone will not serve the turn, but with sweetness courness must be mingled, that the word spoken may be the more effectual and forcible, who when I am present among you am base, etc. The world,
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2018
and the men of this world account of nothing but of that which hath a faire shew,
and the men of this world account of nothing but of that which hath a fair show,
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2019
and that they esteem highly of, although it were neuer so litle worthie: The ground whereof is this:
and that they esteem highly of, although it were never so little worthy: The ground whereof is this:
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2020
All men and women by nature are hypocrites, painted bodies, no soliditie in them, all are visorned folke:
All men and women by nature Are Hypocrites, painted bodies, no solidity in them, all Are visorned folk:
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2021
hee commeth out, shee commeth out, all masked and disguised: For what is an hypocrite, but a false showe? Nothing surely:
he comes out, she comes out, all masked and disguised: For what is an hypocrite, but a false show? Nothing surely:
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2022
And therefore, because there is no soliditie in themselues, they can account nothing of soliditie: as hee is himselfe, such is his estimation of others:
And Therefore, Because there is no solidity in themselves, they can account nothing of solidity: as he is himself, such is his estimation of Others:
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2023
as shee is her selfe, such is her estimation of others.
as she is her self, such is her estimation of Others.
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2024
O! would to God euery man and woman could dis•en•• into themselues, and know their owne nature.
OH! would to God every man and woman could dis•en•• into themselves, and know their own nature.
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2025
Amongst all things in the world, this Ministery is the vilest, it is the basest thing vnder the Sunne to the eye of man.
among all things in the world, this Ministry is the Vilest, it is the Basest thing under the Sun to the eye of man.
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2026
Other callinges will haue some outward glory, a king will haue an outward glory, but this Ministery hath none outwarde glory:
Other callings will have Some outward glory, a King will have an outward glory, but this Ministry hath none outward glory:
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2027
and yet there is no calling vnder the Sunne that hath so precious a subject, as the calling of the Ministerie:
and yet there is no calling under the Sun that hath so precious a Subject, as the calling of the Ministry:
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2028
Yea the moste solide thing in the worlde is vnder it, euē that which maketh men and women solide,
Yea the most solid thing in the world is under it, even that which makes men and women solid,
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2029
and without it no soliditie, but all is a• chaf•e before the winde.
and without it no solidity, but all is a• chaf•e before the wind.
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2030
The Apostle (2. COR. 4. 7) compareth IESVS CHRIST, and His graces, which are reuealed in the Gospell, to a treasure,
The Apostle (2. COR. 4. 7) compareth JESUS CHRIST, and His graces, which Are revealed in the Gospel, to a treasure,
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2031
and the Apostles themselues to lame vessels:
and the Apostles themselves to lame vessels:
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2032
But wee haue (saieth hee) this treasure in earthlie vessels, that the excellencie of that power might bee of GOD, But we have (Saith he) this treasure in earthly vessels, that the excellency of that power might be of GOD,
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2033
and not of vs. There the most glorious thing in the worlde is in the basest vessels, and weakest instrumentes.and not of us There the most glorious thing in the world is in the Basest vessels, and Weakest Instruments.
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2034
What maketh the worlde to contemne and disdaine this treasure of the Gospell, but the weaknesse of these vessels,
What makes the world to contemn and disdain this treasure of the Gospel, but the weakness of these vessels,
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2035
& the basenesse of these sillie men whome GOD hath put into this seruice? Indeede I maruell not,
& the baseness of these silly men whom GOD hath put into this service? Indeed I marvel not,
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2036
howbeit I see the contempt of this Ministerie, (and surelie there is nothing more vilder in the eares of men of SCOTLAND,
howbeit I see the contempt of this Ministry, (and surely there is nothing more vilder in the ears of men of SCOTLAND,
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2037
than to heare the name of a Minister) but I wonder rather, that euer man or woman should be altered by this Ministerie:
than to hear the name of a Minister) but I wonder rather, that ever man or woman should be altered by this Ministry:
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2038
the one is of nature, the other is of grace. Wonder neuer at nature, but wonder to see a man or woman altered by grace. Alas!
the one is of nature, the other is of grace. Wonder never At nature, but wonder to see a man or woman altered by grace. Alas!
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2039
this is to bee pitied, men lose their part of these vnsearcheable riches in IESVS CHRIST,
this is to be pitied, men loose their part of these unsearchable riches in JESUS CHRIST,
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2040
because they stumble at the ba•enesse of this Ministerie:
Because they Stumble At the ba•enesse of this Ministry:
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2041
For hee that esteemeth not of this Ministerie, neuer tasted of the sweetnesse of IESVS CHRIST:
For he that esteems not of this Ministry, never tasted of the sweetness of JESUS CHRIST:
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2042
he that esteemeth not of the lame vessell, hath no part of the riches which are in the lame vessell.
he that esteems not of the lame vessel, hath no part of the riches which Are in the lame vessel.
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2043
In the words following, But I am bolde towardes you, whilest I am absent.
In the words following, But I am bold towards you, whilst I am absent.
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2044
I see they were compelled to see and feele some boldnesse in Paule, though not in his presence,
I see they were compelled to see and feel Some boldness in Paul, though not in his presence,
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2045
yet in his absence, though not by his words in speaking, yet by his writing.
yet in his absence, though not by his words in speaking, yet by his writing.
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2046
There is none so senselesse in the world, none so dead, none so hard hearted against the power of this Ministerie,
There is none so senseless in the world, none so dead, none so hard hearted against the power of this Ministry,
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2047
but either by word or writing, either by absence, or els by presence, they shall bee compelled to feele the force of i•:
but either by word or writing, either by absence, or Else by presence, they shall be compelled to feel the force of i•:
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2048
Yea, this Ministerie shall either bee the sauour of life to life, or els the sauour of death to death vnto them.
Yea, this Ministry shall either be the savour of life to life, or Else the savour of death to death unto them.
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2049
And this I require you, that I need not to be bold, &c. In this next verse we haue his request expressed in few words, which is as much in effect as if he wold say, Seeing I am the Apostle of Iesus Christ, I beseech you to acknowledge of me as of an Apostle.And this I require you, that I need not to be bold, etc. In this next verse we have his request expressed in few words, which is as much in Effect as if he would say, Seeing I am the Apostle of Iesus christ, I beseech you to acknowledge of me as of an Apostle.
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2050
The argument is, If ye count not of mee, whilest I am absent, when I come,
The argument is, If you count not of me, whilst I am absent, when I come,
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if there be anie power in me, I shall make you knowe it, and vtter it against you:
if there be any power in me, I shall make you know it, and utter it against you:
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ye shall finde me bolde, and not base: ye shall finde sowrnesse, and not meeknesse: sharpnesse, and not lenitie.
you shall find me bold, and not base: you shall find sowrnesse, and not meekness: sharpness, and not lenity.
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Here he telleth by a comparison, what kinde of boldnesse hee will vse:
Here he Telleth by a comparison, what kind of boldness he will use:
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When I come to you, I shall vse the same boldnesse towardes you, that I vse towardes the false apostles:
When I come to you, I shall use the same boldness towards you, that I use towards the false Apostles:
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and as concerning ye false apostles, I shal thunder out against them shame, and confusion,
and as Concerning you false Apostles, I shall thunder out against them shame, and confusion,
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& ignominie, so that they that coūteth not of me, that I am the Apostle of Iesus Christ, shall finde my power ▪ Wee may see here.
& ignominy, so that they that counteth not of me, that I am the Apostle of Iesus christ, shall find my power ▪ we may see Here.
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Paul would bee counted by these Corinthians, to be the Apostle of Iesus Christ:Paul would be counted by these Corinthians, to be the Apostle of Iesus christ:
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is he therefore seeking his owne honour and glorie? No, hee is seeking the weale of the people.
is he Therefore seeking his own honour and glory? No, he is seeking the weal of the people.
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It is the weale of the people to count of the seruant of GOD, for when they count not of him, they cannot account nor accept of his doctrine:
It is the weal of the people to count of the servant of GOD, for when they count not of him, they cannot account nor accept of his Doctrine:
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and when the doctrine is not well accepted of, then goeth the building slowlie forward Alas!
and when the Doctrine is not well accepted of, then Goes the building slowly forward Alas!
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this euill esteeming of men in the Ministerie, is the cause that so fewe are edified,
this evil esteeming of men in the Ministry, is the cause that so few Are edified,
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and so manie to remaine faithlesse: for where the man is lightlied, the doctrine is contemned:
and so many to remain faithless: for where the man is lightlied, the Doctrine is contemned:
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and where the doctrine is contemned, there can be no faith, no edifying:
and where the Doctrine is contemned, there can be no faith, no edifying:
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so that it is a greater matter to contemne the Ministerie, than men thinke it to be.
so that it is a greater matter to contemn the Ministry, than men think it to be.
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Marke these wordes, That I neede not to be bolde ▪ Heere wee see plainlie, that lenitie and meeknesse is required in a Pastor:
Mark these words, That I need not to be bold ▪ Here we see plainly, that lenity and meekness is required in a Pastor:
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The Pastor is euer bounde first to beginne with lenitie and meeknesse, seueritie shoulde onelie come vpon necessitie,
The Pastor is ever bound First to begin with lenity and meekness, severity should only come upon necessity,
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when lenitie and meeknesse is contemned, and cannot serue. Reade in ye 1. epist.
when lenity and meekness is contemned, and cannot serve. Reade in you 1. Epistle.
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to the Cor. chap. 4. vers. 21. Take your cho•se, whether I shall come to you with a rodde,
to the Cor. chap. 4. vers. 21. Take your cho•se, whither I shall come to you with a rod,
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or in loue, and in the spirite of meeknesse: meaning, that hee woulde come in seueritie, if lenitie would not serue.or in love, and in the Spirit of meekness: meaning, that he would come in severity, if lenity would not serve.
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And 2. Cor. 13. 2. when hee seeth that they cānot be won with lenitie, he changeth his voice,
And 2. Cor. 13. 2. when he sees that they cannot be wone with lenity, he changes his voice,
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& saith, If I come againe, I shall not spare you:
& Says, If I come again, I shall not spare you:
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when I come againe, I shall terrifie you with the power of God, because ye throw it out of mee.
when I come again, I shall terrify you with the power of God, Because you throw it out of me.
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I see againe, hee is verie sharpe against these false Oratours, hee vseth no lenitie towardes them.
I see again, he is very sharp against these false Orators, he uses no lenity towards them.
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Yet there is a discretion to bee had betwixt the dealing with false teachers, and with the people.
Yet there is a discretion to be had betwixt the dealing with false Teachers, and with the people.
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There should be lenitie vsed towards the people:
There should be lenity used towards the people:
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but what should bee with a deceiuing lowne, that beginneth to bring the trueth in slander? Hee must bee handled with seueritie and rigour:
but what should be with a deceiving lown, that begins to bring the truth in slander? He must be handled with severity and rigour:
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no lenitie should bee vsed towardes these that crcepe in daylie to bring the trueth in slander:
no lenity should be used towards these that crcepe in daily to bring the truth in slander:
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Yee know their voyces, Who made LVTHER a Minister? Who made CALVIN a Minister? But they shall finde it one day that LVTHER and CALVIN were Ministers,
Ye know their voices, Who made LUTHER a Minister? Who made CALVIN a Minister? But they shall find it one day that LUTHER and CALVIN were Ministers,
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and that there was a power in the word which LVTHER and CALVIN teached:
and that there was a power in the word which LUTHER and CALVIN teached:
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For this is true that PAVLE spake, The LORD consumeth them daylie with the word that commeth out of the mouthes of His Ministers,
For this is true that PAUL spoke, The LORD consumeth them daily with the word that comes out of the mouths of His Ministers,
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and shall consume them daylie, vntill the Daye of the LORDS appearance. and shall consume them daily, until the Day of the LORDS appearance.
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In the third verse hee falleth out in a description of the maner of his walking, Neuerthelesse, though wee walke in the flesh, &c. Though wee liue in the flesh, that is, in the infirmitie of this common nature:
In the third verse he falls out in a description of the manner of his walking, Nevertheless, though we walk in the Flesh, etc. Though we live in the Flesh, that is, in the infirmity of this Common nature:
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for, to liue in the flesh heere, is to liue in the weaknesse of nature, yet we walke not, or warre not, according to the flesh:
for, to live in the Flesh Here, is to live in the weakness of nature, yet we walk not, or war not, according to the Flesh:
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that is, our actions and doinges in our Apostleship are not fleshlie and weake:
that is, our actions and doings in our Apostleship Are not fleshly and weak:
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Yee see the outward bodie is weake, but measure not the inward man after the bodie and strength thereof:
Ye see the outward body is weak, but measure not the inward man After the body and strength thereof:
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for, suppose my bodie be weake, yet mine actions are strong. So hee taketh to him one thing, and refuseth another.
for, suppose my body be weak, yet mine actions Are strong. So he Takes to him one thing, and Refuseth Another.
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Nowe, Brethren, let euerie man that liueth take gladlie to him frailtie and weaknesse: and if men call thee weake, take it to thee:
Now, Brothers, let every man that lives take gladly to him frailty and weakness: and if men call thee weak, take it to thee:
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for hee that will bee strong in himselfe, cannot bee strong in GOD.
for he that will be strong in himself, cannot be strong in GOD.
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In this same Epistle (Chap. 12. verse 9.) The power of GOD (saieth hee) is made perfect in mine infirmitie.
In this same Epistle (Chap. 12. verse 9.) The power of GOD (Saith he) is made perfect in mine infirmity.
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Of all men in the worlde, a man whose calling is to bee a Minister, shoulde take chiefelie vpon him this frailtie and weaknesse:
Of all men in the world, a man whose calling is to be a Minister, should take chiefly upon him this frailty and weakness:
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yea, let him accept it more redilie than it can bee casten to him: and as hee is fraile and weake, so hee must feele his frailtie and weaknesse,
yea, let him accept it more readily than it can be casten to him: and as he is frail and weak, so he must feel his frailty and weakness,
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and the chiefest part of his preaching should bee of frailtie:
and the chiefest part of his preaching should be of frailty:
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and that Minister that neuer felt his owne miserie, cannot perswade the people that they are miserable,
and that Minister that never felt his own misery, cannot persuade the people that they Are miserable,
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and bring them to an acknowledging of it.
and bring them to an acknowledging of it.
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And heerein appeareth the wisdome of GOD, who chooseth not to this Ministerie those who haue the greatest graces of nature,
And herein appears the Wisdom of GOD, who chooses not to this Ministry those who have the greatest graces of nature,
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and naturall giftes, but Hee chooseth out the weake ones, and contemptible bodies, that are amongst men,
and natural Gifts, but He chooses out the weak ones, and contemptible bodies, that Are among men,
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and Hee setteth them vp to bee Preachers to mankinde, as Hee speaketh in the first Epistle to the CORINTHIANS, in the first Chapter,
and He sets them up to be Preachers to mankind, as He speaks in the First Epistle to the CORINTHIANS, in the First Chapter,
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and the sixe and twentie verse, Yee see, Brethren, your calling, howe that not manie wise men amongst you according to the flesh, not manie mightie, not manie noble are called, but GOD hath chosen the foolish thinges of the worlde, to confound the wise,
and the sixe and twentie verse, Ye see, Brothers, your calling, how that not many wise men among you according to the Flesh, not many mighty, not many noble Are called, but GOD hath chosen the foolish things of the world, to confound the wise,
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and GOD hath chosen the weake thinges of the worlde, to confound the mightie. So the Lord chooseth the ignoble and sillie creatures, and setteth them vp aboue kinges,and GOD hath chosen the weak things of the world, to confound the mighty. So the Lord chooses the ignoble and silly creatures, and sets them up above Kings,
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yea, and the greatest Monarches of the worlde, to beate them downe.
yea, and the greatest Monarchs of the world, to beat them down.
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Marke againe, as euerie man shoulde willinglie take to him this frailtie and weaknesse of nature,
Mark again, as every man should willingly take to him this frailty and weakness of nature,
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so let him refuse the other, that is to saye, let him refuse to walk according to the flesh:
so let him refuse the other, that is to say, let him refuse to walk according to the Flesh:
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To walke according to the flesh, and to warre according to the flesh, is all one, (for the walking of a Christian is a warrefare.) Holde backe these fleshlie actions,
To walk according to the Flesh, and to war according to the Flesh, is all one, (for the walking of a Christian is a warfare.) Hold back these fleshly actions,
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and namelie, these actions of sinne: take to thee the weaknesse of nature, but cast off sinne:
and namely, these actions of sin: take to thee the weakness of nature, but cast off sin:
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For if thine actions bee altogether fleshlie, bee thou sure thou hast no part of the power of God,
For if thine actions be altogether fleshly, be thou sure thou hast no part of the power of God,
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nor of the life of IESVS CHRIST:
nor of the life of JESUS CHRIST:
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thou hast but the life of a man, or of a woman, and shalt die like a man or a woman without the life of GOD.
thou hast but the life of a man, or of a woman, and shalt die like a man or a woman without the life of GOD.
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But aboue all men in the worlde, let a Minister eschewe these actions of the flesh, looke that his actions bee powerfull,
But above all men in the world, let a Minister eschew these actions of the Flesh, look that his actions be powerful,
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and that the power of GOD appeare in his walking:
and that the power of GOD appear in his walking:
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so that when in outwarde appearance hee is but a weake bodie, yet it may bee said of him, yt he is strong in Christ:
so that when in outward appearance he is but a weak body, yet it may be said of him, that he is strong in christ:
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For as weake as hee is to looke to, yet hee is a strong warrier, the Spirite is sensible in him, hee speaketh not like a man onelie, there is another grace conuoying his wordes,
For as weak as he is to look to, yet he is a strong warrior, the Spirit is sensible in him, he speaks not like a man only, there is Another grace convoying his words,
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than can accompanie the worde of man.
than can accompany the word of man.
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If thou bee a Minister, although thou were neuer so strong in bodie, if thou findest not GODS power in thy life and doctrine, I will not giue one penny for thee:
If thou be a Minister, although thou were never so strong in body, if thou Findest not GOD'S power in thy life and Doctrine, I will not give one penny for thee:
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looke that thou feele the power that Paule felt, as yee reade in the 2. Epist. to the Corin. chap. 4. vers. 16. when hee was dying in the bodie,
look that thou feel the power that Paul felt, as ye read in the 2. Epistle to the Corin. chap. 4. vers. 16. when he was dying in the body,
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then was the inner man quickest in him:
then was the inner man quickest in him:
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and the more the bodilie life was away, the more the life of, GOD was manifest in him.
and the more the bodily life was away, the more the life of, GOD was manifest in him.
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A Minister that hath not the power of GOD within him, howe can hee preach of CHRISTES power,
A Minister that hath not the power of GOD within him, how can he preach of CHRIST'S power,
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or of His life? howe can hee bee a Minister of life, that hath no tasto of life himselfe? how can he preach of life, that neuer felt life? of necessity, he must be a shamelesse man, that will speake of Christ, of His mercie, life,
or of His life? how can he be a Minister of life, that hath no tasto of life himself? how can he preach of life, that never felt life? of necessity, he must be a shameless man, that will speak of christ, of His mercy, life,
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and power, when in the meane time hee knoweth not what the mercie, life, & power of Christ meaneth:
and power, when in the mean time he Knoweth not what the mercy, life, & power of christ means:
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that man was neuer called of God to bee a Minister, all that hee speaketh is like the babling of a Parockquet, the power of God doeth the deede:
that man was never called of God to be a Minister, all that he speaks is like the babbling of a Parockquet, the power of God doth the deed:
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& therfore, God chooseth the weake instruments, that the world may see, that it is onelie His grace,
& Therefore, God chooses the weak Instruments, that the world may see, that it is only His grace,
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and not the gifts of the men that doeth the turne. He calleth it not his walking, but warring & fighting.
and not the Gifts of the men that doth the turn. He calls it not his walking, but warring & fighting.
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The life of a Minister is but a warre-fare: and hee who would bee a Minister, shoulde make him for warre-fare, make him for paine and labour, otherwise, let him neuer striue for that calling:
The life of a Minister is but a warfare: and he who would be a Minister, should make him for warfare, make him for pain and labour, otherwise, let him never strive for that calling:
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Yea, there is nothing so laborious or painefull, but the life of a Minister is compared vnto it.
Yea, there is nothing so laborious or painful, but the life of a Minister is compared unto it.
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We neuer read in the Scriptures where it is compared to any thing that importeth easinesse or idlenesse. 1. CORIN. 9. 26. The Minister is compared to a Warrier, then to a runner, running with all his maine speede, striuing to come to the marke, neuer looking ouer his shoulder to this or that thing,
We never read in the Scriptures where it is compared to any thing that imports easiness or idleness. 1. CORIN. 9. 26. The Minister is compared to a Warrior, then to a runner, running with all his main speed, striving to come to the mark, never looking over his shoulder to this or that thing,
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as manie will doe ▪ saying, I haue done this turne, or that turne. No, when thou hast done all thou canst doe, say, thou hast done nothing.
as many will do ▪ saying, I have done this turn, or that turn. No, when thou hast done all thou Canst do, say, thou hast done nothing.
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Then hee is compared to a wrastler, and to an husbandman, that holdeth the plough from morning till euening.
Then he is compared to a wrestler, and to an husbandman, that holds the plough from morning till evening.
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In all these comparisons of the Scriptures, the figure is not so great as the thing figurate:
In all these comparisons of the Scriptures, the figure is not so great as the thing figurate:
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when an heauenlie thing is compared with a worldlie thing, the worldlie thing is nothing in respect of the heauenlie thing.
when an heavenly thing is compared with a worldly thing, the worldly thing is nothing in respect of the heavenly thing.
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And therefore, there is no man comparable to the Minister in labour, the warrier, the runner, the plow-man, is nothing to him.
And Therefore, there is no man comparable to the Minister in labour, the warrior, the runner, the plowman, is nothing to him.
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The Apostle writing to Timothie, saieth in his second Epistle, Chap. 2. vers. 5. If thou fight not, thou shal• neuer attaine to the crowne:
The Apostle writing to Timothy, Saith in his second Epistle, Chap. 2. vers. 5. If thou fight not, thou shal• never attain to the crown:
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and why shouldest thou lose so faire a crowne for a momentes fighting? No man (saieth hee) is crowned ▪ except hee fight faithfullie. and why Shouldst thou loose so fair a crown for a moments fighting? No man (Saith he) is crowned ▪ except he fight faithfully.
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And 2. Timoth. 4. 8. There is a crowne of righteousnesse laide vp ▪ not onelie for mee,
And 2. Timothy 4. 8. There is a crown of righteousness laid up ▪ not only for me,
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but for all those that loue the bright comming of the LORD IESUS. but for all those that love the bright coming of the LORD IESUS.
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When Paul was an olde man, and leauing this worlde, I haue ended (saieth hee) my warrefare, and I haue foghten a good fight,
When Paul was an old man, and leaving this world, I have ended (Saith he) my warfare, and I have foughten a good fight,
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and therefore I looke for that crowne. and Therefore I look for that crown.
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If hee had neuer beene a runner, hee would neuer haue taken this promise to himselfe, A crowne is laide vp for mee:
If he had never been a runner, he would never have taken this promise to himself, A crown is laid up for me:
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And therefore, the LORD giue vs grace to labour for a while, that wee may rest from our labour in the life to come.
And Therefore, the LORD give us grace to labour for a while, that we may rest from our labour in the life to come.
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In the next verse hee prooueth that his warring and fighting in this worlde was not according to the flesh, taking the argument from the weapons and armour wherewith hee fought, such as the armour is such shall the warring bee,
In the next verse he proveth that his warring and fighting in this world was not according to the Flesh, taking the argument from the weapons and armour wherewith he fought, such as the armour is such shall the warring bee,
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if the armour bee weake ▪ the fight shall be weake: if the armour bee strong, the fight shall bee strong.
if the armour be weak ▪ the fight shall be weak: if the armour be strong, the fight shall be strong.
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Our armour (saieth the Apostle) is not fleshlie, our weapons are not of flesh nor fraile matter, but our weapons are strong through GOD, the power of GOD is in them, GOD is in the worde which wee speake, Hee setteth downe the ende, To beate downe strong holdes: Our armour (Saith the Apostle) is not fleshly, our weapons Are not of Flesh nor frail matter, but our weapons Are strong through GOD, the power of GOD is in them, GOD is in the word which we speak, He sets down the end, To beat down strong holds:
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This power will beate them downe, nothing will gaine-stand it. Brethren, yee see by experience, put a rasour into a childes hand, it will cut:
This power will beat them down, nothing will gainstand it. Brothers, ye see by experience, put a razor into a child's hand, it will Cut:
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this cutting commeth not of the strgēth of the childs hand, but of the sharpnes of y• rasour.
this cutting comes not of the strgenth of the child's hand, but of the sharpness of y• razor.
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Take a gun, & put it into a childs hand, hee will slay a man, or shoote thorow a woodden doore:
Take a gun, & put it into a child's hand, he will slay a man, or shoot thorough a wooden door:
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this is not by the strength of the childe, but by the strength of the armour.
this is not by the strength of the child, but by the strength of the armour.
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Euen so, GOD by His worde in the mouth of the silliest and weakest bodie in the worlde ▪ will slaye ▪ and kill the strongest man that goeth vpon earth,
Eve so, GOD by His word in the Mouth of the silliest and Weakest body in the world ▪ will slay ▪ and kill the Strongest man that Goes upon earth,
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if He put His word & it were but in a blabbering mouth as He did in Moses, that word shall come and pierce in thorowe flesh and bone, till it come to the mergh,
if He put His word & it were but in a blabbering Mouth as He did in Moses, that word shall come and pierce in thorough Flesh and bone, till it come to the mergh,
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and shall diuide asunder the soule and the Spirit, Hebr. 4. 12. It is not the man that doeth this,
and shall divide asunder the soul and the Spirit, Hebrew 4. 12. It is not the man that doth this,
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but the weapon, the word that is in his mouth. The multitude of this world;
but the weapon, the word that is in his Mouth. The multitude of this world;
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is beguiled, if they see a poore man set vp, they will measure ye grace of God by the man,
is beguiled, if they see a poor man Set up, they will measure you grace of God by the man,
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& they think the inward man bee as weake as the outward:
& they think the inward man be as weak as the outward:
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and so Kinges and Princes are beaten downe this way, and slaine, Earles fall downe slaine, men and women of all rankes fall downe slaine,
and so Kings and Princes Are beaten down this Way, and slain, Earles fallen down slain, men and women of all ranks fallen down slain,
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as sure as euer ye saw a man slaine in the bodie.
as sure as ever you saw a man slain in the body.
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Ye remember the Historie of Samuel, 1. Sam. 15. 32. he calleth for king Agag, and as soone as Agag commeth forward,
You Remember the History of Samuel, 1. Sam. 15. 32. he calls for King Agag, and as soon as Agag comes forward,
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and had eschewed the furie of the young king, thought that he should eschewe the sword of the aged man also:
and had Eschewed the fury of the young King, Thought that he should eschew the sword of the aged man also:
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but Samuel calleth for the sword, taketh it in his hand, & cutteth him in pieces:
but Samuel calls for the sword, Takes it in his hand, & cutteth him in Pieces:
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So this worde, in the mouth of weake bodies, slayeth Kings and Queenes in the worlde,
So this word, in the Mouth of weak bodies, slays Kings and Queens in the world,
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when they are laughing & playing they are slaine without their expectation.
when they Are laughing & playing they Are slain without their expectation.
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Yet in this same verse marke the force of this armour, Yee heare not of the building, but of the throwing downe.
Yet in this same verse mark the force of this armour, Ye hear not of the building, but of the throwing down.
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It is true, he buildeth vp also, but thou must first be brought down & humbled,
It is true, he builds up also, but thou must First be brought down & humbled,
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and then be builded vp vpō a new ground.
and then be built up upon a new ground.
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What is he that will build a new worke vpon an olde rotten wall? thou wouldest keepe nature and sinne,
What is he that will built a new work upon an old rotten wall? thou Wouldst keep nature and sin,
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& yet be a new creature: no, thou must first renounce nature:
& yet be a new creature: no, thou must First renounce nature:
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for the slaughter of the old man must go before the quickning of the new man.
for the slaughter of the old man must go before the quickening of the new man.
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In the verse following, hauing spoken of the weapens, he commeth to the warrefare, and heere is a stranger battell than euer was foghten, Wee throwe downe (saieth hee) the imaginations, and euerie high thing, &c. There is a battell, and a strange battell:
In the verse following, having spoken of the weapens, he comes to the warfare, and Here is a stranger battle than ever was foughten, we throw down (Saith he) the Imaginations, and every high thing, etc. There is a battle, and a strange battle:
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Paul is the fighter of this battell ▪ the warriour of the Lord Iesus, a warrier to Him, to win prisoners to Him, to take Kinges and Princes by the cares, and lead them to Christ.Paul is the fighter of this battle ▪ the warrior of the Lord Iesus, a warrior to Him, to win Prisoners to Him, to take Kings and Princes by the Cares, and led them to christ.
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That thing that is assaulted in this battell, and against which Paul hath taken armour, is first the cogitations.
That thing that is assaulted in this battle, and against which Paul hath taken armour, is First the cogitations.
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By these cogitations is meaned the whole faculties of the soule, for the principall function is the reason of man.
By these cogitations is meaned the Whole faculties of the soul, for the principal function is the reason of man.
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Nowe what is shee doing, but sitting in her Castle, building her rampiers, and casting her fowsies about her,
Now what is she doing, but sitting in her Castle, building her rampiers, and casting her fowsies about her,
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and snaring her selfe in her owne nette? And let thee bee thou needest none other to trappe thee, thou wilt trappe thy selfe, take thou as much pride in thine own engine as thou wil•,
and snaring her self in her own net? And let thee bee thou Needest none other to trap thee, thou wilt trap thy self, take thou as much pride in thine own engine as thou wil•,
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if thou haue no more ▪ woe is thee:
if thou have no more ▪ woe is thee:
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It shall fetter thee, and take thee in the grinne, as surelie as euer thou sawest a birde caught in the nette of a fowler.
It shall fetter thee, and take thee in the grin, as surely as ever thou Sawest a bird caught in the net of a Fowler.
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The next thing that Paule assaulteth in this battell, is euerie high thing that is exalted against GOD:
The next thing that Paul assaulteth in this battle, is every high thing that is exalted against GOD:
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this I take to bee the pride of the heart, which as an high mountaine, rising vp as it were to the heauen, exalteth it selfe against GOD,
this I take to be the pride of the heart, which as an high mountain, rising up as it were to the heaven, Exalteth it self against GOD,
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and holdeth out GOD, and the light of GOD.
and holds out GOD, and the Light of GOD.
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These then are the thinges which Paul assaulteth Nowe to come to the battell, the first thing that Paule doeth, hee wealdes his weapons so skilfullie, that first of all he beateth down all the imaginations and reasonings of the mind, which are as rampieres and fowsies wherewith shee circuiteth her selfe to holde out GOD and His light.
These then Are the things which Paul assaulteth Now to come to the battle, the First thing that Paul doth, he wealdes his weapons so skilfully, that First of all he beats down all the Imaginations and reasonings of the mind, which Are as rampieres and fowsies wherewith she circuiteth her self to hold out GOD and His Light.
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Next, hee assaulteth the pride of the heart, which as a mountaine exalted it self against GOD, hee beateth it downe,
Next, he assaulteth the pride of the heart, which as a mountain exalted it self against GOD, he beats it down,
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and maketh it equall with the ground.
and makes it equal with the ground.
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Thirdlie, hauing beaten downe all, hee commeth and taketh the thiefe by the necke, and leadeth him by the haire captiue to IESVS CHRIST, not to himselfe, that he should bee king ouer her:
Thirdly, having beaten down all, he comes and Takes the thief by the neck, and leads him by the hair captive to JESUS CHRIST, not to himself, that he should be King over her:
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No. IESVS CHRIST is the King ouer the soule, as the Apostle in the second epist ▪ to the Corinth. chap. 11. vers. 2. voweth the Church of GOD not to himselfe,
No. JESUS CHRIST is the King over the soul, as the Apostle in the second Epistle ▪ to the Corinth. chap. 11. vers. 2. Voweth the Church of GOD not to himself,
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but to her Spouse, to the ende that shee may bee safe, and GOD glorified. The man that seeketh his owne gaine, is but an hyreling.
but to her Spouse, to the end that she may be safe, and GOD glorified. The man that seeks his own gain, is but an hireling.
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There are three actions heere, whereof the first two are none other thing ▪ but the destroying of the sinne that is in the mind and in the heart.
There Are three actions Here, whereof the First two Are none other thing ▪ but the destroying of the sin that is in the mind and in the heart.
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The third is the sauing of man, by leading him captiue to Iesus Christ, for the leading of a man captiue to Iesus Christ, is his safetie,
The third is the Saving of man, by leading him captive to Iesus christ, for the leading of a man captive to Iesus christ, is his safety,
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and the libertie of the soule is this captiuitie, and the slauerie of the soule is libertie to sinne.
and the liberty of the soul is this captivity, and the slavery of the soul is liberty to sin.
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When ye were slaues to sinne (saith the Apostle Paul in the sixt Chapter of the Epistle to the Romanes, the twentie verse) then yee were free from righteousnesse. When you were slaves to sin (Says the Apostle Paul in the sixt Chapter of the Epistle to the Romans, the twentie verse) then ye were free from righteousness.
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Marke heere a wonderfull power of God in this base and sillie Ministerie, (O! would to GOD men coulde knowe this power) destroying the deceite of reason,
Mark Here a wonderful power of God in this base and silly Ministry, (OH! would to GOD men could know this power) destroying the deceit of reason,
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and beating down the pride of the heart of man, mounting vp against GOD.
and beating down the pride of the heart of man, mounting up against GOD.
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Alas, so great is the power of sinne, that it hath no match vnder heauen but this Ministerie.
Alas, so great is the power of sin, that it hath no match under heaven but this Ministry.
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I will tell it ouer againe, There is nothing to throw this power downe but this Ministerie.
I will tell it over again, There is nothing to throw this power down but this Ministry.
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When this Ministerie was not in the world amongst the Gentiles (of the which SCOTLAND was one part,
When this Ministry was not in the world among the Gentiles (of the which SCOTLAND was one part,
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for our Progenitors were Gentiles without GOD in the world) sinne raigned to death: ( Roman. 5. 21) Multitudes of Gentiles perished:
for our Progenitors were Gentiles without GOD in the world) sin reigned to death: (Roman. 5. 21) Multitudes of Gentiles perished:
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but from the time that Iesus Christ, the author of grace, came into the world,
but from the time that Iesus christ, the author of grace, Come into the world,
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and brought with Him this Ministery, first He himselfe, thereafter His Apostles, amongst whome Paul was as painfull as anie man) made it manifest howe powerfull this Ministerie was by demolishing the kingdom of sinne,
and brought with Him this Ministry, First He himself, thereafter His Apostles, among whom Paul was as painful as any man) made it manifest how powerful this Ministry was by demolishing the Kingdom of sin,
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for then grace beganne to reigne, and the power of GOD was manifested.
for then grace began to Reign, and the power of GOD was manifested.
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Brethren, I dare affirme the onelie thing that holdeth down the power of sinne is this sillie base Ministerie, take it away, (for men wold faine haue it away) and shoote it to the doore, (and for ought that I can s••, I thinke it shall goe away) sinne shall come to an hight.
Brothers, I Dare affirm the only thing that holds down the power of sin is this silly base Ministry, take it away, (for men would feign have it away) and shoot it to the door, (and for ought that I can s••, I think it shall go away) sin shall come to an hight.
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Take away the thing that holdeth downe the head of sinne, and it shall reigne.
Take away the thing that holds down the head of sin, and it shall Reign.
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Then, O miserable Scotland! heere I denounce shame & ignominie shall come to thee, shame and confusion to King and Court, Land and Burgh, if this candlesticke be remoued.
Then, Oh miserable Scotland! Here I denounce shame & ignominy shall come to thee, shame and confusion to King and Court, Land and Burgh, if this candlestick be removed.
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This shall be found by experience, if euer thing was true.
This shall be found by experience, if ever thing was true.
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And thou that wouldest •un to damnation, hast the remoouing of it, that thou mayest hastē thine own damnation.
And thou that Wouldst •un to damnation, hast the removing of it, that thou Mayest hasten thine own damnation.
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Nowe the last thing I see is the proper effect of this Ministery of the blessed God (& would to God the worlde could see the glorie of it ▪) the proper effect is not to slay men, but to saue them.
Now the last thing I see is the proper Effect of this Ministry of the blessed God (& would to God the world could see the glory of it ▪) the proper Effect is not to slay men, but to save them.
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This worlde thinketh that wee are come to slaye them:
This world Thinketh that we Are come to slay them:
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No, wee are come to slay sinne in you, that will slay you, if it be not slaine.
No, we Are come to slay sin in you, that will slay you, if it be not slain.
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Paul (in the 1. epist ▪ to the Cor. chap. 3. vers. 12. & 13.) compareth the Ministery to a burning fire, that burneth vp haye, stubble, and trees:Paul (in the 1. Epistle ▪ to the Cor. chap. 3. vers. 12. & 13.) compareth the Ministry to a burning fire, that burns up hay, stubble, and trees:
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euen so it burneth vp thy sinne, and the drosse of thy nature ▪ and••l the vanities of thine heart, but saueth thy selse.
even so it burns up thy sin, and the dross of thy nature ▪ and••l the vanities of thine heart, but Saveth thy selse.
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Howe is this that the world cannot abide the meane of their saluation? they cannot get rest neither night nor day, till they get away the thing that saueth them.
Howe is this that the world cannot abide the mean of their salvation? they cannot get rest neither night nor day, till they get away the thing that Saveth them.
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Nowe it saueth the man, by taking him, and leading him captiue vnder the King of glorie.
Now it Saveth the man, by taking him, and leading him captive under the King of glory.
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Ye see they that are superiours in the battell, when they say to anie man. Bee taken, if hee will not bee taken, they will slay him there:
You see they that Are superiors in the battle, when they say to any man. Bee taken, if he will not be taken, they will slay him there:
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Euen so as truelie, i• thou wilt bee stubburne, and wilt not bee taken in this fielde, this word shall slay thee.
Even so as truly, i• thou wilt be stubborn, and wilt not be taken in this field, this word shall slay thee.
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Therefore, blessed are they that can suffer the ordinance of GOD, and stand still vntill sinne bee slaine,
Therefore, blessed Are they that can suffer the Ordinance of GOD, and stand still until sin be slain,
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and they themselues bee ledde captiues vnder Christ, for that captiuitie vnder Him is true freedome.
and they themselves be led captives under christ, for that captivity under Him is true freedom.
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To that immortall and euerlasting King, bee all honour and glorie, for euermore, Amen.
To that immortal and everlasting King, be all honour and glory, for evermore, Amen.
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THE TENTH SERMON. PHILIPPIANS, CHAP. I.
THE TENTH SERMON. PHILIPPIANS, CHAP. I
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What then? yet CHRIST is preached all maner of wayes, whether it bee vnder a pretence, or sincerelie: What then? yet CHRIST is preached all manner of ways, whither it be under a pretence, or sincerely:
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and I therein joye, and will joye: and I therein joy, and will joy:
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For I knowe, that this shall turne to my saluation, through your prayers, and by the helpe of the Spirit of IESUS CHRIST. For I know, that this shall turn to my salvation, through your Prayers, and by the help of the Spirit of IESUS CHRIST.
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As I heartilie looke for, and hope, that in nothing I shall bee ashamed, but that with all confidence, As I heartily look for, and hope, that in nothing I shall be ashamed, but that with all confidence,
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as alwayes, so nowe CHRIST shall bee magnified in my bodie, whether it bee by life or by death: as always, so now CHRIST shall be magnified in my body, whither it be by life or by death:
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For CHRIST is to mee both in life and in death aduantage. For CHRIST is to me both in life and in death advantage.
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22. And whether to liue in the flesh were profitable for mee, and what to choose I know not:
22. And whither to live in the Flesh were profitable for me, and what to choose I know not:
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For I am greatlie in doubt on both sides, desiring to bee loosed, and to bee with CHRIST, which is best of all. For I am greatly in doubt on both sides, desiring to be loosed, and to be with CHRIST, which is best of all.
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Neuerthelesse, to abide in the flesh is more needefull for you. And this I am sure of, that I shall abide, and with you all continue, Nevertheless, to abide in the Flesh is more needful for you. And this I am sure of, that I shall abide, and with you all continue,
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for your furtherance, and joye of your faith: for your furtherance, and joy of your faith:
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That yee may more aboundantlie rejoyce in JESUS CHRIST for me, by my comming to you againe. That ye may more abundantly rejoice in JESUS CHRIST for me, by my coming to you again.
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PAVL lying in bandes at ROME, there riseth vp two sortes of Preachers:
PAUL lying in bands At ROME, there Riseth up two sorts of Preachers:
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The first sort of them that preached sincerelie, that GOD and His glorie might be aduanced.
The First sort of them that preached sincerely, that GOD and His glory might be advanced.
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The second sort of them that preached not sincerelie, not for the aduancement of Christ nor His Gospell,
The second sort of them that preached not sincerely, not for the advancement of christ nor His Gospel,
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but to adde afflictions to Paule bands, moued with ambition and enuie towards him.
but to add afflictions to Paul bans, moved with ambition and envy towards him.
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In the first verse which wee haue read in your audience, Paule vttereth his minde concerning these two sortes of Preachers,
In the First verse which we have read in your audience, Paul uttereth his mind Concerning these two sorts of Preachers,
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and this is his mind in effect, Let them (saieth hee) preach as they will preach, let them preach of sinceritie for the glorie of Christ, let them preach for the fashion:
and this is his mind in Effect, Let them (Saith he) preach as they will preach, let them preach of sincerity for the glory of christ, let them preach for the fashion:
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howeuer they preach, (preaching the trueth of God) CHRIST is preached, euen by them who preacheth not sincerelie.
however they preach, (preaching the truth of God) CHRIST is preached, even by them who Preacheth not sincerely.
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And therfore, because Christ is preached, I rejoyce notwithstanding of all that injurie which I receiue by their preaching:
And Therefore, Because christ is preached, I rejoice notwithstanding of all that injury which I receive by their preaching:
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I rejoyce and will rejoyce, and no man will bee able to take my joye from me.
I rejoice and will rejoice, and no man will be able to take my joy from me.
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Shortlie then, there is Paules minde concerning these two sortes. My doctrine shall bee generall:
Shortly then, there is Paul's mind Concerning these two sorts. My Doctrine shall be general:
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And the first thing that I marke heere is this, (and anie of you may see it) The Lord is glorified, Christ is magnified,
And the First thing that I mark Here is this, (and any of you may see it) The Lord is glorified, christ is magnified,
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euen by a counterfeite doing of men, when they doe the thing that is good: yet not in sinceritie, nor of purpose to glorifie GOD in their doing.
even by a counterfeit doing of men, when they do the thing that is good: yet not in sincerity, nor of purpose to Glorify GOD in their doing.
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But their purpose not beeing to glorifie God in their doing, (they not doing sincerelie) howbeit Hee getteth His owne glorie by their doing,
But their purpose not being to Glorify God in their doing, (they not doing sincerely) howbeit He gets His own glory by their doing,
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yet they shall get little thankes.
yet they shall get little thanks.
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It is not so much the turne it selfe, the action it selfe, preaching, or whatsoeuer it bee, that procureth to a man thanks and grace at the handes of God,
It is not so much the turn it self, the actium it self, preaching, or whatsoever it be, that procureth to a man thanks and grace At the hands of God,
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as it is the purpose & intention in doing.
as it is the purpose & intention in doing.
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I had rather doe the soberest thing in the world, and if it were 〈 … 〉 eate my meate,
I had rather do the Soberest thing in the world, and if it were 〈 … 〉 eat my meat,
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and drinke my drinke, of purpose to glorifie God in my doing, than to do the greatest and fairest worke that can be seene to the eye of man, without purpose to glorifie God in that doing. Marke it:
and drink my drink, of purpose to Glorify God in my doing, than to do the greatest and Fairest work that can be seen to the eye of man, without purpose to Glorify God in that doing. Mark it:
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Whether yee eat, whether ye drinke, or whatsoeuer ye doe, little or much, do all to the glorie of God, saieth Paul, 1. Cor. 10. 31. And therefore, Brethren, there is nothing that a man should so much looke to in his doinges and actions,
Whither ye eat, whither you drink, or whatsoever you do, little or much, do all to the glory of God, Saith Paul, 1. Cor. 10. 31. And Therefore, Brothers, there is nothing that a man should so much look to in his doings and actions,
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as to his purpose, and to the intention of his heart. Looke thou as thou wilt, the Lord looketh chiefelie to euerie mans intention and purpose.
as to his purpose, and to the intention of his heart. Look thou as thou wilt, the Lord looks chiefly to every men intention and purpose.
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He that preacheth, what is to bee respected with what measure of grace he preach, if in preaching his intention be to glorifie God & Christ:
He that Preacheth, what is to be respected with what measure of grace he preach, if in preaching his intention be to Glorify God & christ:
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whatsoeuer anie man or woman doeth, let them looke aboue all things, that in doing their intention be to glorifie God,
whatsoever any man or woman doth, let them look above all things, that in doing their intention be to Glorify God,
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as euer they would looke for thanks at His hands. This is a lesson. I see here another thing.
as ever they would look for thanks At His hands. This is a Lesson. I see Here Another thing.
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The Gospell is aduanced, IESVS CHRIST is glorified in Paules hurt, and who is a dearer man to Christ,
The Gospel is advanced, JESUS CHRIST is glorified in Paul's hurt, and who is a Dearer man to christ,
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than ` Paul? The lesson then is this.
than ` Paul? The Lesson then is this.
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Wee see the Lord is glorified, when those whom He loueth best, is damnified in this world, in their hurt and domage Hee getteth His glorie:
we see the Lord is glorified, when those whom He loves best, is damnified in this world, in their hurt and damage He gets His glory:
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that thing which is done against them in malice, the Lord therein is glorified.
that thing which is done against them in malice, the Lord therein is glorified.
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Well then, I learne by the example of Paule, If so bee that my GOD is glorified in mine hurt,
Well then, I Learn by the Exampl of Paul, If so be that my GOD is glorified in mine hurt,
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if He getteth aduantage by my damnage & skathe:
if He gets advantage by my damage & skathe:
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then vnderstanding that glorie redoundeth vnto Him by my suffering, and it were by my death, I am bound to rejoyce I rejoyce, (saieth the Apostle) and shall rejoyce: I am bound to rejoyce,
then understanding that glory redoundeth unto Him by my suffering, and it were by my death, I am bound to rejoice I rejoice, (Saith the Apostle) and shall rejoice: I am bound to rejoice,
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and thou art bound to rejoyce still in glorifying God to the ende. So aboue all thinges, the glory of Christ shold be sought.
and thou art bound to rejoice still in glorifying God to the end. So above all things, the glory of christ should be sought.
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What am I to be respected, & my shame, hurt & death? what art thou to be respected thy shame, hurt and death? if it redound to ye glory of Him who made me and thee for His glorie?
What am I to be respected, & my shame, hurt & death? what art thou to be respected thy shame, hurt and death? if it redound to you glory of Him who made me and thee for His glory?
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Now, when he hath shewed his joye and mind concerning these two sortes of men, in the next verse he commeth to the cause of his joye in that the LORD was glorified in his hurt and domage.
Now, when he hath showed his joy and mind Concerning these two sorts of men, in the next verse he comes to the cause of his joy in that the LORD was glorified in his hurt and damage.
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For (saieth hee) I knowe that this shall turne to my saluation, &c. That thing that is done to mine hurt, it shall bee so chaunged and turned about, that, against the expectation of men who woulde hurt mee, the LORD shall worke out my saluation. There is the lesson.For (Saith he) I know that this shall turn to my salvation, etc. That thing that is done to mine hurt, it shall be so changed and turned about, that, against the expectation of men who would hurt me, the LORD shall work out my salvation. There is the Lesson.
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If I can rejoyce, & thou canst rejoyce, that the LORD getteth glory by thine or mine hurt or skathe, wee may bee assured, that our trouble shall be wonderfullie altered & changed:
If I can rejoice, & thou Canst rejoice, that the LORD gets glory by thine or mine hurt or skathe, we may be assured, that our trouble shall be wonderfully altered & changed:
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that which was done to our hurt, shall turne to our saluation.
that which was done to our hurt, shall turn to our salvation.
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The Apostle Paul saieth, (in the 8. chapter of the epistle to the Romanes, verse 28.) To them who loueth God, all things commeth for the best:
The Apostle Paul Saith, (in the 8. chapter of the epistle to the Romans, verse 28.) To them who loves God, all things comes for the best:
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For if the glorie of GOD bee deare to thee, if thou preferre His glory aboue thy saluation, be assured thy life and saluation shall bee deare vnto Him:
For if the glory of GOD be deer to thee, if thou prefer His glory above thy salvation, be assured thy life and salvation shall be deer unto Him:
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yea, thy saluation shall bee dearer vnto Him, than His glorie can bee vnto thee: for thou canst not loue Him so well as He loueth thee.
yea, thy salvation shall be Dearer unto Him, than His glory can be unto thee: for thou Canst not love Him so well as He loves thee.
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Moses ( Exod. 32. 32.) vttereth a wonderfull zeale to GODS glorie, and saieth, Ere Thou destroye this people, raze mee out of the booke of Life: that is, altogether destroye mee.Moses (Exod 32. 32.) uttereth a wonderful zeal to GOD'S glory, and Saith, Ere Thou destroy this people, raze me out of the book of Life: that is, altogether destroy me.
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But what answere gets hee? No Moses, I had rather raze them out of my booke who haue sinned against mee.
But what answer gets he? No Moses, I had rather raze them out of my book who have sinned against me.
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Paul desireth that he may be an Anathema, Rom. 9. 3. and that for the zeale hee had to the glorie of God.Paul Desires that he may be an Anathema, Rom. 9. 3. and that for the zeal he had to the glory of God.
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But Mose, shall neuer bee scraped out of the booke of God, because hee loueth Gods glorie:
But Mose, shall never be scraped out of the book of God, Because he loves God's glory:
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Paul shall neuer bee accursed, because hee loueth Gods glorie.Paul shall never be accursed, Because he loves God's glory.
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And if thou wilt looke to His glorie, all that euill which thou canst wish to thee for His glory, shall be turned to thine health and saluation.
And if thou wilt look to His glory, all that evil which thou Canst wish to thee for His glory, shall be turned to thine health and salvation.
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Then yee see there is nothing that we can lose by seeking of Gods glorie. Our damnage shal be euer turned to our aduantage.
Then ye see there is nothing that we can loose by seeking of God's glory. Our damage shall be ever turned to our advantage.
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In the next part of the verse, and the verse following, is set downe the maner,
In the next part of the verse, and the verse following, is Set down the manner,
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and the ordinarie manes whereby the hurt and domage that the godlie suffer for the glorie of God, is turned ouer to their good:
and the ordinary manes whereby the hurt and damage that the godly suffer for the glory of God, is turned over to their good:
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The Lord onelie is able to turne it to their good.
The Lord only is able to turn it to their good.
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Who is able to turne darknesse into light? death into life? ignominie into honour,
Who is able to turn darkness into Light? death into life? ignominy into honour,
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but Hee? It passeth the cunning of all the creatures to make this wonderfull change:
but He? It passes the cunning of all the creatures to make this wonderful change:
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The Lord onlie is able to make this change.
The Lord only is able to make this change.
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And certainlie, the shame, trouble, and affliction, that the godlie suffer in this life, woulde all bee the beginning of Hell,
And Certainly, the shame, trouble, and affliction, that the godly suffer in this life, would all be the beginning of Hell,
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except that moste skilfull crafts-man, the Lord, come in, and made this wonderfull alteration, and turned all these thinges to their aduantage,
except that most skilful craftsman, the Lord, come in, and made this wonderful alteration, and turned all these things to their advantage,
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except Hee turned death to life, ignominie to honour, and trouble to joye, the estate of the godlie in their sufferinges were moste miserable.
except He turned death to life, ignominy to honour, and trouble to joy, the estate of the godly in their sufferings were most miserable.
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Thinke not that these thinges are good in themselues:
Think not that these things Are good in themselves:
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No, death is not good of it selfe, it is a punishment for sinne, Rom. 6. 23. The Lord onlie maketh the change,
No, death is not good of it self, it is a punishment for sin, Rom. 6. 23. The Lord only makes the change,
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and maketh death to bee the entrie to life: but the Lord doeth all this by ordinarie meanes and middle:
and makes death to be the entry to life: but the Lord doth all this by ordinary means and middle:
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and yet all the meanes which Hee vseth, derogateth nothing to His glorie, because they all come of Him,
and yet all the means which He uses, derogateth nothing to His glory, Because they all come of Him,
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and Hee hath the glorie of all.
and He hath the glory of all.
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Seeing then, in making of this wonderfull chāge of darknesse into light, of death into life, of woe into joye &c. there must bee ordinarie meanes:
Seeing then, in making of this wonderful change of darkness into Light, of death into life, of woe into joy etc. there must be ordinary means:
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woe be to thee that contemnest the meanes, for if thou doe it, the trouble shall lie still on thee till thou bee troubled in Hell:
woe be to thee that contemnest the means, for if thou do it, the trouble shall lie still on thee till thou be troubled in Hell:
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Sicknesse shall bee sicknesse indeede to thee, death shall bee death indeede, and the beginning of Hell to thee.
Sickness shall be sickness indeed to thee, death shall be death indeed, and the beginning of Hell to thee.
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Then let vs take vp the meanes, as they lie here in order. Yee haue heard of one alreadie, to wit, Rejoycing that God is glorified in trouble.
Then let us take up the means, as they lie Here in order. Ye have herd of one already, to wit, Rejoicing that God is glorified in trouble.
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If (as I haue saide) thou canst haue that heart and care of His glorie, that thou canst rejoyce in thy trouble, that thy trouble glorifieth Him, bee assured a wonderfull alteration shall bee made of thy trouble:
If (as I have said) thou Canst have that heart and care of His glory, that thou Canst rejoice in thy trouble, that thy trouble Glorifieth Him, be assured a wonderful alteration shall be made of thy trouble:
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Trouble shall be no trouble, affliction shall be no affliction, death shall bee no death: Onelie get thou this desire of His glorie. Nowe followeth the next meane:
Trouble shall be no trouble, affliction shall be no affliction, death shall be no death: Only get thou this desire of His glory. Now follows the next mean:
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The Apostle saith, I am assured, that this thing shall turne to my saluation, through your prayers.
The Apostle Says, I am assured, that this thing shall turn to my salvation, through your Prayers.
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As the care to the glorie of God is a meane to make this alteration; and to turne our troubles to our saluation:
As the care to the glory of God is a mean to make this alteration; and to turn our Troubles to our salvation:
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so the care and solicity of the body of the Church, the intercession and prayer that the godlie maketh for vs, who lye in trouble, is another meane:
so the care and solicity of the body of the Church, the Intercession and prayer that the godly makes for us, who lie in trouble, is Another mean:
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for the prayers of the godlie for anie member of the bodie of the Church hath a wonderfull effect.
for the Prayers of the godly for any member of the body of the Church hath a wonderful Effect.
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They will turne miserie into joye, darknesse into light, yea death into life.
They will turn misery into joy, darkness into Light, yea death into life.
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Yet howbeit others haue care of thee, lying in distresse, if thou thy selfe contemnest and despisest their care,
Yet howbeit Others have care of thee, lying in distress, if thou thy self contemnest and Despisest their care,
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if thou regardest not whether they pray for thee or not, & no body make intercession at GODS handes for thee, there shall bee nothing but trouble to thee: trouble shall alwayes continue trouble: affliction shall alwayes remaine affliction.
if thou regardest not whither they pray for thee or not, & no body make Intercession At GOD'S hands for thee, there shall be nothing but trouble to thee: trouble shall always continue trouble: affliction shall always remain affliction.
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And as thou contemnest and despisest the prayers of the Sainctes and the godlie for thee,
And as thou contemnest and Despisest the Prayers of the Saints and the godly for thee,
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so thou shalt lye still in miserie and drowne in miserie at last.
so thou shalt lie still in misery and drown in misery At last.
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It is a follie to a man to thinke, that his owne care onelie for himselfe will serue the turne, contemning and despising the care of all others for him:
It is a folly to a man to think, that his own care only for himself will serve the turn, contemning and despising the care of all Others for him:
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I cannot thinke that such a one hath one spunke of godlinesse in him, who will cōtemne the care of others:
I cannot think that such a one hath one spunk of godliness in him, who will contemn the care of Others:
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For it is certaine, the sufficiencie of grace is not giuen to one man, or to one woman onelie,
For it is certain, the sufficiency of grace is not given to one man, or to one woman only,
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but to the whole members of the bodie.
but to the Whole members of the body.
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And therefore, there must bee a concurrance of the whole, all must concurre for thy good and saluation:
And Therefore, there must be a concurrence of the Whole, all must concur for thy good and salvation:
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for if the hand will stand vp and saye to the eye, to the mouth, to the foote,
for if the hand will stand up and say to the eye, to the Mouth, to the foot,
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or to the rest of the members, Care for your selues: foote, care for thy selfe:
or to the rest of the members, Care for your selves: foot, care for thy self:
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wombe, care for thy selfe, &c. I will care for my selfe:
womb, care for thy self, etc. I will care for my self:
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were not this a foolish hand? woulde not this hand perish and wither? yea, it woulde perish if the mouth fedde it not,
were not this a foolish hand? would not this hand perish and wither? yea, it would perish if the Mouth fed it not,
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if the foote caried it not, if the wombe receiued not sustenance to nourish it:
if the foot carried it not, if the womb received not sustenance to nourish it:
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Euen so if thou sayest to the rest of the members of the Church, Care for your selues, I will care for my selfe, thou shalt die like a drie member, and be cut off:
Even so if thou Sayest to the rest of the members of the Church, Care for your selves, I will care for my self, thou shalt die like a dry member, and be Cut off:
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no saluation but in the vnion of that blessed bodie of CHRIST, which is the Church.
no salvation but in the Union of that blessed body of CHRIST, which is the Church.
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And none yet euer came to Heauen, but by a certaine concurrance of the rest of the members of the Bodie, by praying by preaching, by admonishing exhorting,
And none yet ever Come to Heaven, but by a certain concurrence of the rest of the members of the Body, by praying by preaching, by admonishing exhorting,
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and rebuking If thou refuse this concurrance in teaching, admonishing, and comforting thee, thou shalt neuer get Heauen.
and rebuking If thou refuse this concurrence in teaching, admonishing, and comforting thee, thou shalt never get Heaven.
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Paul (in the 8. chap. to the Romanes, vers. 28.) saith, Wee knowe that all thinges worke together for the best, to them that loue GOD. Paul (in the 8. chap. to the Romans, vers. 28.) Says, we know that all things work together for the best, to them that love GOD.
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Marke the force of the wordes. If there bee not a working-together for thy saluation, thou shalt not come to Heauen.
Mark the force of the words. If there be not a working-together for thy salvation, thou shalt not come to Heaven.
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There are two of the meanes whereby trouble and damnage is turned to saluation.
There Are two of the means whereby trouble and damage is turned to salvation.
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Yet there are more of them, for hee saieth, And by the helpe of the Spirite of IESUS CHRIST. There is another meane.
Yet there Are more of them, for he Saith, And by the help of the Spirit of IESUS CHRIST. There is Another mean.
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As it is a fault to one member to refuse the helpe of the rest of the members of the body of the Church, their prayers & intercession:
As it is a fault to one member to refuse the help of the rest of the members of the body of the Church, their Prayers & Intercession:
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so it is as great a fault, to leane so vpon the care of anie of the members of the body, of the Church,
so it is as great a fault, to lean so upon the care of any of the members of the body, of the Church,
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or of the Ministerie, in preaching, praying exhorting, and comforting, that in the meane time thou haue no care of thy selfe, to get the spirite and life within thee,
or of the Ministry, in preaching, praying exhorting, and comforting, that in the mean time thou have no care of thy self, to get the Spirit and life within thee,
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for Christs Spirit is thy life:
for Christ Spirit is thy life:
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thou wilt not praye for thy selfe, but wilt bid the Church & Ministery pray for thee, as if that were enough.
thou wilt not pray for thy self, but wilt bid the Church & Ministry pray for thee, as if that were enough.
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No, except that Spirite bee within thee, (which is the Spirit of Adoption) to make intercession with sighes vnspeakeable at the hands of God:
No, except that Spirit be within thee, (which is the Spirit of Adoption) to make Intercession with sighs unspeakable At the hands of God:
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downe shalt thou goe, albeit that the Church and whole members thereof would please to holde thee vp.
down shalt thou go, albeit that the Church and Whole members thereof would please to hold thee up.
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What if the hand had no motion, life, nor strēgth in it selfe, would the foote and the eye bee able to holde it vp? No,
What if the hand had no motion, life, nor strength in it self, would the foot and the eye be able to hold it up? No,
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if the foote and the eye striue to holde it vp, they should rotte with the hand,
if the foot and the eye strive to hold it up, they should rotten with the hand,
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and behoued to bee cut of:
and behooved to be Cut of:
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For whereto serueth a rotten member? It will infect the whole bodie, if it be not cut off.
For whereto serveth a rotten member? It will infect the Whole body, if it be not Cut off.
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So if thou bee without spirite and life within thy selfe, how beit all the rest of the members of the body of the Church would holde their hands about thee to holde thee vp, thou shalt fall downe and die.
So if thou be without Spirit and life within thy self, how beit all the rest of the members of the body of the Church would hold their hands about thee to hold thee up, thou shalt fallen down and die.
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So as ye would haue others caring for you, care for your selfe, and see that yee haue the Spirit of God caring for you.
So as you would have Others caring for you, care for your self, and see that ye have the Spirit of God caring for you.
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If Moses, Abraham, and all other faithfull men woulde praye for you, it is nothing.
If Moses, Abraham, and all other faithful men would pray for you, it is nothing.
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What good did Samuels prayers for Saul? The Lord stopped his mouth, and forbad him to praye for him.
What good did Samuels Prayers for Saul? The Lord stopped his Mouth, and forbade him to pray for him.
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Thus yee haue heard of three meanes whereby this wonderfull change is made: The first is the care of God and His glorie:
Thus ye have herd of three means whereby this wonderful change is made: The First is the care of God and His glory:
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The second is the intercession of the rest of the members of the body:
The second is the Intercession of the rest of the members of the body:
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the third is the Spirite of Christ interceading for vs, and the care which we haue of our selues.
the third is the Spirit of christ interceading for us, and the care which we have of our selves.
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We haue need of these meanes. And certainlie the day is approaching, that experience will tell the trueth of these thinges.
We have need of these means. And Certainly the day is approaching, that experience will tell the truth of these things.
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Paul, a man euer afflicted, in trouble and vnder danger, telleth of his owne experience what hee founde.Paul, a man ever afflicted, in trouble and under danger, Telleth of his own experience what he found.
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But are there yet anie more meanes? Looke the verse that followeth, As I (saith hee) heartilie looke for, and hope, &c. The worde importeth such an hope,
But Are there yet any more means? Look the verse that follows, As I (Says he) heartily look for, and hope, etc. The word imports such an hope,
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as when a man hath his head raised vp, his eyes open and bent, awayting for anie thing attentiuely.
as when a man hath his head raised up, his eyes open and bent, awaiting for any thing attentively.
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Wee see when a man looketh earnestlie for any other, his head will bee lifted vp, his eyes will be bent, looking to that place where from he should come:
we see when a man looks earnestly for any other, his head will be lifted up, his eyes will be bent, looking to that place where from he should come:
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and if he loue him well, he wil looke attentiuely, hauing both heart and eyes bended vp, with hope of his comming.
and if he love him well, he will look attentively, having both heart and eyes bent up, with hope of his coming.
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The like worde in the 8. chap. to the Rom. vers. 19. is ascribed to the creatures:
The like word in the 8. chap. to the Rom. vers. 19. is ascribed to the creatures:
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They awaite with feruent desire, when the sonne of God shall be reuealed. I shall make the words more plaine:
They await with fervent desire, when the son of God shall be revealed. I shall make the words more plain:
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I hope, according to mine attentiue exspectation, that in nothing I shall bee ashamed: that is, that I shall neuer thinke shame of my Maister Iesus Christ:I hope, according to mine attentive expectation, that in nothing I shall be ashamed: that is, that I shall never think shame of my Master Iesus christ:
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because, that if I thinke shame for any thing which I suffer for His cause, I thinke shame of Himselfe.
Because, that if I think shame for any thing which I suffer for His cause, I think shame of Himself.
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Hee saith, that in nothing I shall bee ashamed: There is the negatiue: I will be ashamed of nothing.
He Says, that in nothing I shall be ashamed: There is the negative: I will be ashamed of nothing.
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But what more? With all boldnesse of spirite I shall magnifie Him in my bodie, not in my soule onelie, but in my bodie also:
But what more? With all boldness of Spirit I shall magnify Him in my body, not in my soul only, but in my body also:
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and that, Whether it bee in my life, or in my death.
and that, Whither it be in my life, or in my death.
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Hee casteth in the argument of this assurance, as in all times by-gone, euer to this houre, I haue magnified Him in my bodie.
He Cast in the argument of this assurance, as in all times bygone, ever to this hour, I have magnified Him in my body.
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So this by-gone experience (would he say) maketh me to be assured by hope, neuer to be ashamed of Him,
So this bygone experience (would he say) makes me to be assured by hope, never to be ashamed of Him,
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but to glorifie Him in life and death. Then take vp the lesson.
but to Glorify Him in life and death. Then take up the Lesson.
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Amongest the rest of the mean s whereby this change is made, of miserie to felicitie, of death to life,
Amongst the rest of the mean s whereby this change is made, of misery to felicity, of death to life,
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and all thinges are made to serue to our saluation. Hope is one, and it is the fourth in number.
and all things Are made to serve to our salvation. Hope is one, and it is the fourth in number.
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Wherein standeth this Hope? That in no affliction which I suffer for Christes sake I will bee ashamed,
Wherein Stands this Hope? That in no affliction which I suffer for Christ's sake I will be ashamed,
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and so shame the Lord. (For in suffering if thou bl•shest, and thinkest shame, thou shamest Him) But by the contrarie, in all thinges that I shall doe or suffer in this bodie, I shall doe with courage, confidence, and libertie:
and so shame the Lord. (For in suffering if thou bl•shest, and Thinkest shame, thou Shamest Him) But by the contrary, in all things that I shall do or suffer in this body, I shall do with courage, confidence, and liberty:
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I shall suffer with courage, confidence, and libertie. And so, in doing, in suffering in the bodie ▪ I shall magnifie my LORD. So this is the point:
I shall suffer with courage, confidence, and liberty. And so, in doing, in suffering in the body ▪ I shall magnify my LORD. So this is the point:
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If I glorifie Him before men with courage and boldnesse in mine afflictions, I may bee assured, Hee shall glorifie me before His Father in Heauen, Mat. 10. 32. They that suffer with Him, shall reigne with Him, 2. Timoth. 2. 12. But by the contrary,
If I Glorify Him before men with courage and boldness in mine afflictions, I may be assured, He shall Glorify me before His Father in Heaven, Mathew 10. 32. They that suffer with Him, shall Reign with Him, 2. Timothy 2. 12. But by the contrary,
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if thou with blushing think shame of Him and of His Gospel, and of the afflictions of the Gospel,
if thou with blushing think shame of Him and of His Gospel, and of the afflictions of the Gospel,
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if thou shame Him before the world, He shall shame thee before His Father, Mark. 8. 38. So this Hope is no small matter,
if thou shame Him before the world, He shall shame thee before His Father, Mark. 8. 38. So this Hope is no small matter,
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for if thou haue an assured Hope during thy whole life ▪ thou shalt magnifie Christ, whatsoeuer falleth out in life or death, assure thy selfe all shall bee turned to the glory of God, and thy saluation.
for if thou have an assured Hope during thy Whole life ▪ thou shalt magnify christ, whatsoever falls out in life or death, assure thy self all shall be turned to the glory of God, and thy salvation.
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All the troubles that shall bee laide vpon thee in this worlde, shall bee so turned ouer, that they shall serue to thy good and consolation.
All the Troubles that shall be laid upon thee in this world, shall be so turned over, that they shall serve to thy good and consolation.
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But if this hope be away, if thou lie sluggishly, not hauing thine head raised vp, with closed eyes, not looking and hoping that thou shalt glorifie thy Lord, not caring for His glorie, either in thy life,
But if this hope be away, if thou lie sluggishly, not having thine head raised up, with closed eyes, not looking and hoping that thou shalt Glorify thy Lord, not caring for His glory, either in thy life,
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or in thy death, all thy miserie that lighteth vpon thee, shall remaine miserie, and shall presse thee down to euerlasting damnation.
or in thy death, all thy misery that lights upon thee, shall remain misery, and shall press thee down to everlasting damnation.
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Looke then how precious this hope is? Learne another thing here. There standeth much in these two, in shame and blushing, in confidence, libertie, and courage:
Look then how precious this hope is? Learn Another thing Here. There Stands much in these two, in shame and blushing, in confidence, liberty, and courage:
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I say to thee, there standeth more in the consequēts of suffering and doing, than standeth in the suffering and doing it selfe.
I say to thee, there Stands more in the consequents of suffering and doing, than Stands in the suffering and doing it self.
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I suppose thou suffer the death for Christes sake, if thou bee ashamed in suffering,
I suppose thou suffer the death for Christ's sake, if thou be ashamed in suffering,
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and hast not libertie and courage, thou sufferest not so much for CHRIST, as for thy selfe:
and hast not liberty and courage, thou sufferest not so much for CHRIST, as for thy self:
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and thy death is nothing else, but a death to thee, and thy suffering is nothing,
and thy death is nothing Else, but a death to thee, and thy suffering is nothing,
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but a suffering to thy selfe.
but a suffering to thy self.
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Euen so, do what thou wilt doe to glorifie Him, if it be not done with libertie, freedome,
Eve so, do what thou wilt do to Glorify Him, if it be not done with liberty, freedom,
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and courage, thou losest thy trauell.
and courage, thou losest thy travel.
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Seeing then, that so much standeth in the disposition of the heart, let euery man looke that hee prepare himselfe with courage and confidence against the daye of triall, that with confidence in suffering he may magnifie God:
Seeing then, that so much Stands in the disposition of the heart, let every man look that he prepare himself with courage and confidence against the day of trial, that with confidence in suffering he may magnify God:
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Paul saith to Timothie, in his 2. epist. chap. 1. vers. 8. Bee not ashamed of Christ, Paul Says to Timothy, in his 2. Epistle. chap. 1. vers. 8. be not ashamed of christ,
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nor of me, that am His captiue. nor of me, that am His captive.
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Thinke shame of none that suffer for Christ, but rather bee thou partaker of that affliction, to suffer with courage and confidence those things with them. Yet marke another thing here:
Think shame of none that suffer for christ, but rather be thou partaker of that affliction, to suffer with courage and confidence those things with them. Yet mark Another thing Here:
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he saith, that he might magnifie Christ in his bodie: Hee speaketh not of the soule. And so I obseru;
he Says, that he might magnify christ in his body: He speaks not of the soul. And so I Observation;
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that of the very bodie. (let bee of the soule) euen of the very bodily masse which thou bearest about with thee, a great duety is required for the glorifying of God and His Christ.
that of the very body. (let be of the soul) even of the very bodily mass which thou bearest about with thee, a great duty is required for the glorifying of God and His christ.
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When thou art liuing in thine actions, when thou art dying in thy death, it must be an instrument glorifying God,
When thou art living in thine actions, when thou art dying in thy death, it must be an Instrument glorifying God,
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when thou art going vpon thy feete, it must bee an instrument of His glorie: when thou art lying in thy bedde, yea, the Lord must bee glorified in it,
when thou art going upon thy feet, it must be an Instrument of His glory: when thou art lying in thy Bed, yea, the Lord must be glorified in it,
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when it is dissolued into ashes in the graue. I marke this against that vaine conceite of men, who will saye, What care I,
when it is dissolved into Ashes in the graven. I mark this against that vain conceit of men, who will say, What care I,
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so I keepe a good minde to God, let mee prostitute my body to harlotrie, gluttony,
so I keep a good mind to God, let me prostitute my body to harlotry, gluttony,
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and all vices, yet I will keepe my soule to God. No, either God will haue all, or the Deuill will haue all.
and all vices, yet I will keep my soul to God. No, either God will have all, or the devil will have all.
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Awaye thou idolater, who wilt keepe thy soule to GOD, and wilt bowe thy knee to Baal, the Deuill will get both soule and bodie.
Away thou idolater, who wilt keep thy soul to GOD, and wilt bow thy knee to Baal, the devil will get both soul and body.
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Paul saieth not, that the Lord hath only bought thy soule with a price, but that Hee hath bought both soule and body, that they should glorifie God, 1. Corin. 6. 20, •ee are bought with a price, yee are not your owne. Paul Saith not, that the Lord hath only bought thy soul with a price, but that He hath bought both soul and body, that they should Glorify God, 1. Corin. 6. 20, •ee Are bought with a price, ye Are not your own.
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Fye, filthie bodie, that wilt say, May I not doe with my bodie as I please? Hast thou power to reaue it out of the handes of the Lord? The Lord hath the power of thy body,
Fie, filthy body, that wilt say, May I not do with my body as I please? Hast thou power to reave it out of the hands of the Lord? The Lord hath the power of thy body,
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and in that last day thou shalt bee challenged with theft and sacriledge.
and in that last day thou shalt be challenged with theft and sacrilege.
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And when hee hath said, ye are bought with a price, hee subjoyneth, Glorifie God not in your spirite onely, but also in your bodies:
And when he hath said, you Are bought with a price, he subjoineth, glorify God not in your Spirit only, but also in your bodies:
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Either Hee will haue both, or else none:
Either He will have both, or Else none:
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Thinkest thou to send thy soule to God, and thy body to the Deuill? No, either the Lord shall get both,
Thinkest thou to send thy soul to God, and thy body to the devil? No, either the Lord shall get both,
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or both shall goe to Hell. Take heed how ye keepe these bodies, ye shall render accompt of them:
or both shall go to Hell. Take heed how you keep these bodies, you shall render account of them:
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Thy body should be the Temple of the holie Spirit, if thou defile the seate of that holy One, shame shall light vpon thee. I marke heere:
Thy body should be the Temple of the holy Spirit, if thou defile the seat of that holy One, shame shall Light upon thee. I mark Here:
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To assure himselfe of continuance, that hee shall continue in glorifying God in life and death, he taketh an argument from his former experience, Euer hitherto I haue glorified God in my body,
To assure himself of Continuance, that he shall continue in glorifying God in life and death, he Takes an argument from his former experience, Ever hitherto I have glorified God in my body,
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& I haue a stedfast hope, that I shall continue & that all the actions of my body shall glorifie Him:
& I have a steadfast hope, that I shall continue & that all the actions of my body shall Glorify Him:
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and when I am dead, He shall be glorified in my body.
and when I am dead, He shall be glorified in my body.
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It is good then, to begin well, and to haue experience, that thou hast serued GOD well in thy calling:
It is good then, to begin well, and to have experience, that thou hast served GOD well in thy calling:
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for experience bringeth hope, and hope maketh thee no wayes ashamed, Rom. 5. 4. 5. And if thou haue experience that thou hast serued GOD,
for experience brings hope, and hope makes thee no ways ashamed, Rom. 5. 4. 5. And if thou have experience that thou hast served GOD,
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and Hee hath beene with thee, and kept thy bodie in puritie, thou mayest bee assured to continue to the ende:
and He hath been with thee, and kept thy body in purity, thou Mayest be assured to continue to the end:
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Not that our continuance standeth in our self, (no our continuance standeth not in our selues,
Not that our Continuance Stands in our self, (not our Continuance Stands not in our selves,
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for the best man that liueth is not able of himselfe to stand one moment) but out standing is in God,
for the best man that lives is not able of himself to stand one moment) but out standing is in God,
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for if Hee would take His grace from vs, in one moment, we would fall. It is the loue that He beareth to vs that holds vs vp:
for if He would take His grace from us, in one moment, we would fallen. It is the love that He bears to us that holds us up:
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be once assured of that loue of GOD towardes thee, and then thou mayest bee assured, that thou shalt glorifie God both in life and death.
be once assured of that love of GOD towards thee, and then thou Mayest be assured, that thou shalt Glorify God both in life and death.
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Now in the next verse he saith. For Christ is to me both in life and death aduantage:
Now in the next verse he Says. For christ is to me both in life and death advantage:
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Hee giueth a reason wherefore hee saide hee would magnifie God in his bodie, both in life and death:
He gives a reason Wherefore he said he would magnify God in his body, both in life and death:
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The reason is, because of the aduantage hee hath of Him, CHRIST IESVS is aduantage to him.
The reason is, Because of the advantage he hath of Him, CHRIST JESUS is advantage to him.
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And when? Not when I liue onelie, (saieth hee) but in my death also.
And when? Not when I live only, (Saith he) but in my death also.
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Is it not good reason that I should glorifie Him both in life and death, in whome I haue aduantage both in life and death? All men doe for aduantage.
Is it not good reason that I should Glorify Him both in life and death, in whom I have advantage both in life and death? All men do for advantage.
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When a man hath done and suffered, hee woulde haue aduantage. When wee honour the Prince, or anie man, all is for aduantage.
When a man hath done and suffered, he would have advantage. When we honour the Prince, or any man, all is for advantage.
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If gaine mooueth to honour men, to serue them, where was there euer such a gaine and aduantage as may bee looked for at the handes of CHRIST? If gaine will mooue thee, where wilt thou get it,
If gain moveth to honour men, to serve them, where was there ever such a gain and advantage as may be looked for At the hands of CHRIST? If gain will move thee, where wilt thou get it,
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if not in CHRIST? Would thou haue gaine & aduantage for thy doing in thy lifetime? He will giue thee it.
if not in CHRIST? Would thou have gain & advantage for thy doing in thy lifetime? He will give thee it.
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Thou shalt not do one deed, but thou shalt haue thine hire in thine hande.
Thou shalt not do one deed, but thou shalt have thine hire in thine hand.
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Wouldest thou haue gain in thy death? if thou die for Him, thou shal get as fair an aduātage as euer man got.
Wouldst thou have gain in thy death? if thou die for Him, thou shall get as fair an advantage as ever man god.
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Indeede, a man will giue thee gaine for honouring him in thy life-time, but when thou art lying in thy deathbedde, canst thou get aduantage out of the hand of a man? Suppose a Monarch would giue thee a kingdome, what aduantage is it to thee,
Indeed, a man will give thee gain for honouring him in thy lifetime, but when thou art lying in thy deathbed, Canst thou get advantage out of the hand of a man? Suppose a Monarch would give thee a Kingdom, what advantage is it to thee,
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if thou liuest not to brooke it? But I tell you plainelie, The LORD is greater aduantage to vs in death, than in life:
if thou Livest not to brook it? But I tell you plainly, The LORD is greater advantage to us in death, than in life:
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and all this aduantage which wee haue of Him in this life, is nothing in respect of that aduantage which we shall get in the life to come.
and all this advantage which we have of Him in this life, is nothing in respect of that advantage which we shall get in the life to come.
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Paul (in the third chapter of the Epistle to the Philippians ) when hee hath counted al his aduantages,Paul (in the third chapter of the Epistle to the Philippians) when he hath counted all his advantages,
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and numbered out all the prerogatiues which hee had in this worlde, That hee was a Iew, a Pharisee, his father a Pharisee, of the Tribe of Ben-jamin, none so zealous of the Lawe as hee, &c. manie aduantages and great prerogatiues:
and numbered out all the prerogatives which he had in this world, That he was a Iew, a Pharisee, his father a Pharisee, of the Tribe of Ben-jamin, none so zealous of the Law as he, etc. many advantages and great prerogatives:
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but after that hee once commeth to CHRIST, and getteth Him, hee sayeth, All is but dung, in respect of that excellent knowledge, of that aduantage of IESVS CHRIST.
but After that he once comes to CHRIST, and gets Him, he Saith, All is but dung, in respect of that excellent knowledge, of that advantage of JESUS CHRIST.
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As I counted much (would he say) of these earthlie aduantages before I knew Christ,
As I counted much (would he say) of these earthly advantages before I knew christ,
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euen so, after that • once had gotten a sight of Him, I counted them nothing but dirt and dung.
even so, After that • once had got a sighed of Him, I counted them nothing but dirt and dung.
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And therefore, hee telleth out the aduantages and gaines that hee founde in Christ. That (saith he) I may be found in Him:
And Therefore, he Telleth out the advantages and gains that he found in christ. That (Says he) I may be found in Him:
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that is, not hauing mine owne righteousnesse, which is of the Lawe, but that which is through the faith of Christ,
that is, not having mine own righteousness, which is of the Law, but that which is through the faith of christ,
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euen the righteousnesse which is of God through faith. There is the first aduantage, Thou art justified before the Tribunall of GOD.
even the righteousness which is of God through faith. There is the First advantage, Thou art justified before the Tribunal of GOD.
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What king can giue thee that aduantage, to set thee vp as a free-man before the Tribunall of God? And albeit thou hadst gotten all the aduantages that kings can giue thee,
What King can give thee that advantage, to Set thee up as a freeman before the Tribunal of God? And albeit thou Hadst got all the advantages that Kings can give thee,
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if thou gettest not this aduantage to stand before that Tribunall, cloathed with Christ, thou shalt goe to damnation.
if thou gettest not this advantage to stand before that Tribunal, clothed with christ, thou shalt go to damnation.
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Then hee addeth to another aduantage, That I may knowe Him, and the vertue of His resurrection,
Then he adds to Another advantage, That I may know Him, and the virtue of His resurrection,
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and the fellowship of His afflictions, and bee made conformable vnto His death, if by any meanes I might attaine to the resurrection of the dead. There is the second aduantage:
and the fellowship of His afflictions, and be made conformable unto His death, if by any means I might attain to the resurrection of the dead. There is the second advantage:
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thou art made like vnto Him in holinesse, and both in suffering and in glory, thou art comformed vnto Him.
thou art made like unto Him in holiness, and both in suffering and in glory, thou art conformed unto Him.
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Well is ye man that can get this aduantage, to be glorified.
Well is the man that can get this advantage, to be glorified.
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What are all aduātages to be coūted of that can come to thee in this life, in respect of this aduantage? that when thou art lying (a vilde bodie) in the graue, Christ shall take thee vp,
What Are all aduamtages to be counted of that can come to thee in this life, in respect of this advantage? that when thou art lying (a vild body) in the graven, christ shall take thee up,
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and set thee in that glory which is prepared for the sonnes of GOD. Alas! if men coulde see the aduantages which are in CHRIST:
and Set thee in that glory which is prepared for the Sons of GOD. Alas! if men could see the advantages which Are in CHRIST:
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For all faileth for fault of sight:
For all Faileth for fault of sighed:
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If men got but one blink of CHRIST, they woulde not giue that sight for all the kingdomes in the earth:
If men god but one blink of CHRIST, they would not give that sighed for all the kingdoms in the earth:
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Wee want spirituall eyes and senses. These spirituall aduantages in CHRIST, are seene onelie with a spirituall eye:
we want spiritual eyes and Senses. These spiritual advantages in CHRIST, Are seen only with a spiritual eye:
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and for fault of that spirituall sight, wee see not the aduantages which are in Him.
and for fault of that spiritual sighed, we see not the advantages which Are in Him.
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There is nothing which wee shoulde more desire, than these spirituall senses, wherewith wee maye get a sight and fore-taste of these thinges which are in IESVS CHRIST.
There is nothing which we should more desire, than these spiritual Senses, wherewith we may get a sighed and foretaste of these things which Are in JESUS CHRIST.
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Nowe, in the next verse, taking occasion of the wordes, that CHRIST was aduantage to him both in life and death, hee beginneth to doubt,
Now, in the next verse, taking occasion of the words, that CHRIST was advantage to him both in life and death, he begins to doubt,
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whether it were better for him to liue or die And whether (saieth hee) to liue in the flesh were profitable for mee,
whither it were better for him to live or die And whither (Saith he) to live in the Flesh were profitable for me,
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or what to choose, I knowe not: or what to choose, I know not:
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I thinke I woulde bee dead, to see mine aduantage which I will get in death:
I think I would be dead, to see mine advantage which I will get in death:
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for my gaine, which I get liuing, is nothing to that aduantage which I will get in death:
for my gain, which I get living, is nothing to that advantage which I will get in death:
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But I am straited, whether to liue in the flesh, or to goe out of the bodie.
But I am straited, whither to live in the Flesh, or to go out of the body.
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Then he bringeth in the reason, It is better for mee to bee loosed, and to bee with CHRIST:
Then he brings in the reason, It is better for me to be loosed, and to be with CHRIST:
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I will bee at Him, (yet hee saieth, I am in doubt, and not resolued.) Neuerthelesse, to remaine in the flesh, is more needefull for you:
I will be At Him, (yet he Saith, I am in doubt, and not resolved.) Nevertheless, to remain in the Flesh, is more needful for you:
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For albeit it bee better for me to be dead, yet when I looke to you, it is worse for you.
For albeit it be better for me to be dead, yet when I look to you, it is Worse for you.
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After this doubting and reasoning, hee concludeth, I will liue then, and the LORD will keepe mee for your weale.
After this doubting and reasoning, he Concludeth, I will live then, and the LORD will keep me for your weal.
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Then, Brethren, I will marke heere one or two thinges, and so I shall ende.
Then, Brothers, I will mark Here one or two things, and so I shall end.
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Yee see a doubting in PAVL, whether hee shoulde liue or die, which distracteth his minde.
Ye see a doubting in PAUL, whither he should live or die, which distracteth his mind.
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This doubting is common to manie: For sometimes wee woulde liue, and other whiles wee woulde bee dead.
This doubting is Common to many: For sometime we would live, and other while we would be dead.
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But looke to the cause that distracted PAVLES minde, and made him to doubt, whether hee shoulde desire to liue or die.
But look to the cause that distracted PAULUS mind, and made him to doubt, whither he should desire to live or die.
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Some men woulde die, because there is nothing in this worlde but miserie:
some men would die, Because there is nothing in this world but misery:
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Some men woulde die for other causes, because of sicknesse, some because of shame following some offense,
some men would die for other Causes, Because of sickness, Some Because of shame following Some offence,
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for the life is tedious to a miserable bodie, the life which shoulde bee comfortable, is tedious in distresse.
for the life is tedious to a miserable body, the life which should be comfortable, is tedious in distress.
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But howe manie commeth to this point, To desire to bee dissolued for the glorie that is with IESVS, and saieth.
But how many comes to this point, To desire to be dissolved for the glory that is with JESUS, and Saith.
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If I were away, I woulde get this aduantage of glorie? Who woulde be awaye for the glorie of Heauen,
If I were away, I would get this advantage of glory? Who would be away for the glory of Heaven,
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and aduantage that is laide vp there? It is a rare grace to get this desire.
and advantage that is laid up there? It is a rare grace to get this desire.
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No question (thinke as yee will) infinite joy, glorie, and passing aduantage is in Heauen.
No question (think as ye will) infinite joy, glory, and passing advantage is in Heaven.
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Againe, some men woulde liue, wherefore? because they are fresh, greene, and able men: they would passe their time yet:
Again, Some men would live, Wherefore? Because they Are fresh, green, and able men: they would pass their time yet:
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Some men would liue ▪ because they haue wife and children, and woulde care for them, (I condemne not lawfull care) but all this desire is vaine.
some men would live ▪ Because they have wife and children, and would care for them, (I condemn not lawful care) but all this desire is vain.
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Where wilt thou get that man, that would liue to help the poore Church of CHRIST with his labour? How manie will come on with this, to liue onelie for the weale of the Church of CHRIST? I desire such a Pastor who is minded to liue for the care yt he hath to leade manie by the hand to Heauen, ere he goe away, that he may winne manie soules to CHRIST, that hee may bee the welcomer when hee commeth there himselfe: He is happie.
Where wilt thou get that man, that would live to help the poor Church of CHRIST with his labour? How many will come on with this, to live only for the weal of the Church of CHRIST? I desire such a Pastor who is minded to live for the care that he hath to lead many by the hand to Heaven, ere he go away, that he may win many Souls to CHRIST, that he may be the welcomer when he comes there himself: He is happy.
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It is the sight of that Heauenlie glorie, that maketh men to haue this foresaide desire.
It is the sighed of that Heavenly glory, that makes men to have this foresaid desire.
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Howe manie seeth that Heauenlie glorie? Fie on vs, seeing such a glorie laide vp in Heauen for vs, that yet will not make a meane to get it:
Howe many sees that Heavenly glory? Fie on us, seeing such a glory laid up in Heaven for us, that yet will not make a mean to get it:
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wee perish for fault of sense:
we perish for fault of sense:
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There is •o lacke of aduantage in CHRIST, but the lacke is in me, & in thee, I haue no desire of that glorie, thou hast no desire of that glorie, and so wee perishe.
There is •o lack of advantage in CHRIST, but the lack is in me, & in thee, I have no desire of that glory, thou hast no desire of that glory, and so we perish.
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Therefore, get this sense of glorie in time, or else thy soule shall bee drawne out of thy bodie. Doe accordinglie.
Therefore, get this sense of glory in time, or Else thy soul shall be drawn out of thy body. Do accordingly.
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Wouldest thou haue it sweetlie loosed? Then get in time a sense of this glorie.
Wouldst thou have it sweetly loosed? Then get in time a sense of this glory.
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Wouldest thou haue it pulled out by force? Thē neglect the sense and sight of this glorie.
Wouldst thou have it pulled out by force? Them neglect the sense and sighed of this glory.
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Obserue another thing of the care of Paul. He counted nothing of all these afflictions, in respect of the care which he had of the Church of God.
Observe Another thing of the care of Paul. He counted nothing of all these afflictions, in respect of the care which he had of the Church of God.
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I wonder at this care of his, considering now our carelesnesse:
I wonder At this care of his, considering now our carelessness:
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For if euer care was dead out of the hearts of men, it is now dead.
For if ever care was dead out of the hearts of men, it is now dead.
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Farewell the care of the Church of God in Scotland, for fault of ye zeale of Gods glory,
Farewell the care of the Church of God in Scotland, for fault of you zeal of God's glory,
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& the care of the Church of God. I see this Land, and the Church of GOD therein, decaying.
& the care of the Church of God. I see this Land, and the Church of GOD therein, decaying.
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Learne another thing of PAVLES resolution. Yet he resolueth to liue & that for the weale of the Church of Christ. Marke it.
Learn Another thing of PAULUS resolution. Yet he resolveth to live & that for the weal of the Church of christ. Mark it.
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There is none of vs, but wee should desire to haue the fruition of the glory and joye that is in the face of Iesus:
There is none of us, but we should desire to have the fruition of the glory and joy that is in the face of Iesus:
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yet we, who may profite in the Church of God in this life, are bounde to desire to liue for a while, that the Church may be holpen.
yet we, who may profit in the Church of God in this life, Are bound to desire to live for a while, that the Church may be helped.
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The Lord accounteth more highly of this desire, than of a desire that a man hath to die, and to bee with Iesus.
The Lord accounteth more highly of this desire, than of a desire that a man hath to die, and to be with Iesus.
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The Lord accounted more of PAVLES liuing, to helpe the Church, than of his glorifying Him in his death.
The Lord accounted more of PAULUS living, to help the Church, than of his glorifying Him in his death.
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Thinke yee that PAVL woulde haue liued so long, except the Lord had seene him profitable to His Church? And no question, ye Lord Iesus (knowing the misery of this earth) would haue taken vp His Apostles at His ascention with Him,
Think ye that PAUL would have lived so long, except the Lord had seen him profitable to His Church? And no question, you Lord Iesus (knowing the misery of this earth) would have taken up His Apostles At His Ascension with Him,
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if He had not loued the weale of His Church. There is no good body, but the Lord woulde haue them with Him:
if He had not loved the weal of His Church. There is no good body, but the Lord would have them with Him:
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yet Hee letteth them remaine heere in paine, that they may help the Church, otherwise there would not be a good body left liuing in SCOTLAND, Hee would take them all away, and glorifie them.
yet He lets them remain Here in pain, that they may help the Church, otherwise there would not be a good body left living in SCOTLAND, He would take them all away, and Glorify them.
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But so long as Hee hath a Church in SCOTLAND, Hee will let good men continue,
But so long as He hath a Church in SCOTLAND, He will let good men continue,
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but when Hee taketh them away, wo be to them that tary behind!
but when He Takes them away, woe be to them that tarry behind!
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It is wonderfull to see how the Lord will keepe a man by whose trauels Hee will helpe His Church.
It is wonderful to see how the Lord will keep a man by whose travels He will help His Church.
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All the worlde will not get leaue to hurt an haire of his head.
All the world will not get leave to hurt an hair of his head.
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HEROD taketh PETER, and putteth him into prison, laying him betwixt two souldiers, thinking to execute him ye next morning, Act. 12. But the Lord by His Angell wakeneth him,
HEROD Takes PETER, and putteth him into prison, laying him betwixt two Soldiers, thinking to execute him you next morning, Act. 12. But the Lord by His Angel wakeneth him,
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and bringeth him safe out, and yet hee wist not what hee was doing.
and brings him safe out, and yet he wist not what he was doing.
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PAVL and PETER were wonderfully deliuered, so long as the Lord had to doe with them:
PAUL and PETER were wonderfully Delivered, so long as the Lord had to do with them:
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but when He had done His turne, and they fell into the hands of NERO, there is no more dinne of them, they were slaine.
but when He had done His turn, and they fell into the hands of NERO, there is no more din of them, they were slain.
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So long as the Lord hath adoe with any man He will shake Heauen and earth ere hee perish.
So long as the Lord hath ado with any man He will shake Heaven and earth ere he perish.
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Well, the care of the Church of God is decaying in SCOTLAND.
Well, the care of the Church of God is decaying in SCOTLAND.
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Le•vs crie, LORD, put the care of this Church, and the care of the members of the body of Christ, into the hearts of men, that euery man may care for the saluation of another,
Le•vs cry, LORD, put the care of this Church, and the care of the members of the body of christ, into the hearts of men, that every man may care for the salvation of Another,
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and that God maye bee glorified in them through His Sonne Christ Iesus our Sauiour:
and that God may be glorified in them through His Son christ Iesus our Saviour:
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To whome, with the Father, and the Holy Ghost, bee all Prayse, Honour, and Glory both now and for euermore, AMEN.
To whom, with the Father, and the Holy Ghost, be all Praise, Honour, and Glory both now and for evermore, AMEN.
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THE ELEVENTH SERMON TITVS, CHAP. III.
THE ELEVENTH SERMON TITUS, CHAP. III.
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For we our selues were in times past vnwise, disobedient, deceiued, seruing the lustes and diuerse pleasu•es, liuing in maliciousnesse and enuie, hatefull, and hating one another. For we our selves were in times passed unwise, disobedient, deceived, serving the lusts and diverse pleasu•es, living in maliciousness and envy, hateful, and hating one Another.
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But when the bountifulnesse and loue of GOD our Sauiour toward man appeared, But when the bountifulness and love of GOD our Saviour towards man appeared,
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Not by the workes of righteousnesse, which wee had done, but according to His mercie Hee saued vs, by the washing of the newe birth, Not by the works of righteousness, which we had done, but according to His mercy He saved us, by the washing of the new birth,
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and the renewing of the Holie Ghost, Which Hee shedde on vs aboundantlie, through IESUS CHRIST our Sauiour: and the renewing of the Holy Ghost, Which He shed on us abundantly, through IESUS CHRIST our Saviour:
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That wee, beeing justified by His grace, should bee made heyres, according to the hope of eternall life. That we, being justified by His grace, should be made Heirs, according to the hope of Eternal life.
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IF we shall consider this Text (welbeloued in IESVS CHRIST) we shall find in it three things.
IF we shall Consider this Text (well-beloved in JESUS CHRIST) we shall find in it three things.
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The first, the miserable estate and condition of man, wherein hee stood before hee was called to grace by IESVS CHRIST.
The First, the miserable estate and condition of man, wherein he stood before he was called to grace by JESUS CHRIST.
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The next is his mercifull deliuerie, frō that miserable estate and condition. The last is the ende of his mercifull deliuerie:
The next is his merciful delivery, from that miserable estate and condition. The last is the end of his merciful delivery:
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to wit, That he should serue God all the dayes of his life, in all maner of thankfulnesse for so mercifull a deliuerie.
to wit, That he should serve God all the days of his life, in all manner of thankfulness for so merciful a delivery.
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And seeing our communicating with the bodie and blood of the LORD approaches, our preparation cānot stand in three better thinges than these:
And seeing our communicating with the body and blood of the LORD Approaches, our preparation cannot stand in three better things than these:
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First, in a knowledge of our miserie before that we knew God in CHRIST: Next in a knowledge of our mercifull deliuerie from that miserable estate:
First, in a knowledge of our misery before that we knew God in CHRIST: Next in a knowledge of our merciful delivery from that miserable estate:
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And thirdlie, in a duetie toward God for our deliuerie. We shall speake at this time of the first two.
And Thirdly, in a duty towards God for our delivery. We shall speak At this time of the First two.
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Now, to returne, and to goe thorow the words as the Lord will giue vs grace:
Now, to return, and to go thorough the words as the Lord will give us grace:
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The occasion of the setting downe of this first part, to wit, of our miserie before we knew Christ, is this:
The occasion of the setting down of this First part, to wit, of our misery before we knew christ, is this:
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Immediatelie before he hath exhorted TITVS to vse all kinds of lenitie towardes them that were not conuerted, not to deale with them in rigour,
Immediately before he hath exhorted TITUS to use all Kinds of lenity towards them that were not converted, not to deal with them in rigour,
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but to deale with them in meeknesse. Hee giueth the reason:
but to deal with them in meekness. He gives the reason:
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Looke what they are now, euen such were we before wee were called, liuing in concupiscence, our mindes were rebellious against God:
Look what they Are now, even such were we before we were called, living in concupiscence, our minds were rebellious against God:
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therefore let vs deale with them as wee woulde haue beene dealt with our selues at that time.
Therefore let us deal with them as we would have been dealt with our selves At that time.
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I marke here first, That our miserable estate that we stood in, before we were called to this grace through Iesus Christ shoulde neuer be forgotten.
I mark Here First, That our miserable estate that we stood in, before we were called to this grace through Iesus christ should never be forgotten.
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The miserie of nature wherein wee are conceiued and borne, and wherein wee liue for a time, till wee knowe Christ, should neuer goe out of our remembrance:
The misery of nature wherein we Are conceived and born, and wherein we live for a time, till we know christ, should never go out of our remembrance:
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When thou hast plaide the foole a while in sinne, when thou hast followed harlotry, committed murther, oppressed thy neighbour,
When thou hast played the fool a while in sin, when thou hast followed harlotry, committed murder, oppressed thy neighbour,
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& when God hath called thee out of that miserable condition, & made thee to know Him in Christ, forget neuer thy former misery, forget neuer that thou hast followed filthinesse, murthered, oppressed, &c. Saieth the Apostle to the Ephesians, who were Gentiles after their conuersion in Christ, Forget your olde done deedes? saith he so? No:
& when God hath called thee out of that miserable condition, & made thee to know Him in christ, forget never thy former misery, forget never that thou hast followed filthiness, murdered, oppressed, etc. Saith the Apostle to the Ephesians, who were Gentiles After their conversion in christ, Forget your old done Deeds? Says he so? No:
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but he saith, Remember that ye were Gentiles. Brethren, it is true, the estate of grace in Christ hath a sweetnesse with it,
but he Says, remember that you were Gentiles. Brothers, it is true, the estate of grace in christ hath a sweetness with it,
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if a man or woman haue a sense of it, but looke that the sweetnesse of it ▪ m is-•elish not so the taste, that in the meane time thou lose all sense of thy former misery.
if a man or woman have a sense of it, but look that the sweetness of it ▪ m is-•elish not so the taste, that in the mean time thou loose all sense of thy former misery.
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Keepe therefore both the misery and the deliuery in thy mind, that thereby the true sense of GODS mercie may be stirred vp in thine heart:
Keep Therefore both the misery and the delivery in thy mind, that thereby the true sense of GOD'S mercy may be stirred up in thine heart:
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for none haue the true sense of the mercie of God in Christ, except hee onelie that sigheth for the miserie which we did lie in before. This is the first. Another thing I marke here.
for none have the true sense of the mercy of God in christ, except he only that sigheth for the misery which we did lie in before. This is the First. another thing I mark Here.
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This same remembrance of our misery, it should make euery one of vs that stand in grace, to haue a compassion vpon sinners:
This same remembrance of our misery, it should make every one of us that stand in grace, to have a compassion upon Sinners:
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where euer thou seest them, labour to winne them, but with pitie, and let bee thy bitternesse:
where ever thou See them, labour to win them, but with pity, and let be thy bitterness:
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A man that hath no pitie, but is full of bitternesse against a sinner, that man hath forgotten that hee was a sinner before.
A man that hath no pity, but is full of bitterness against a sinner, that man hath forgotten that he was a sinner before.
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There is no man so cleane, but there is a remaining corruption in him, albeit hee see it not.
There is no man so clean, but there is a remaining corruption in him, albeit he see it not.
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They that haue the true zeale of God, they will indeede bee seuere against sinners: Why not? but they beginne alwayes at their selues, and then reprooue others.
They that have the true zeal of God, they will indeed be severe against Sinners: Why not? but they begin always At their selves, and then reprove Others.
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Hypocrites beginne not at themselues, but they hide and cloake their owne sinnes, and are alwayes seuere against others.
Hypocrites begin not At themselves, but they hide and cloak their own Sins, and Are always severe against Others.
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But the man that beginneth at himselfe, his seueritie is aye mixed with pitie. But to come to the words, Wee were such as they are now:
But the man that begins At himself, his severity is aye mixed with pity. But to come to the words, we were such as they Are now:
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we were mad, and out of our right wit, we were beside our selues.
we were mad, and out of our right wit, we were beside our selves.
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There is the first part of our miserie in nature, for wee were all miserable by nature:
There is the First part of our misery in nature, for we were all miserable by nature:
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there is not one soule, but it is borne miserable by nature.
there is not one soul, but it is born miserable by nature.
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Yee see then, Brethren, our miserie beginneth not at our body: (there are manie who if they haue their body well disposed, are at ease then,
Ye see then, Brothers, our misery begins not At our body: (there Are many who if they have their body well disposed, Are At ease then,
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but if it be not well disposed, they are heauily displeased, then they grone and sigh) no, our misery beginneth not at our body, it beginneth within vs, at our soules,
but if it be not well disposed, they Are heavily displeased, then they groan and sighs) no, our misery begins not At our body, it begins within us, At our Souls,
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and not at ye inferior parts of the soule, but at the minde, which is the most excellent part & light of our soules,
and not At you inferior parts of the soul, but At the mind, which is the most excellent part & Light of our Souls,
cc xx p-acp pn22 j-jn n2 pp-f dt n1, cc-acp p-acp dt n1, r-crq vbz dt av-ds j n1 cc n1 pp-f po12 n2,
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and that should guide all the rest of the powers of ye soule.
and that should guide all the rest of the Powers of you soul.
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Nowe the sicknesse of it is madnesse, it is blinde, ignorant, without judgement, and wee are madde fooles by nature.
Now the sickness of it is madness, it is blind, ignorant, without judgement, and we Are mad Fools by nature.
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There is no man born in ye earth, but he is borne a foole: thou art borne a mad bodie, and besides thy selfe.
There is no man born in you earth, but he is born a fool: thou art born a mad body, and beside thy self.
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Thou wilt thinke thy self very wise, & thy wit will compasse Heauē & earth,
Thou wilt think thy self very wise, & thy wit will compass Heaven & earth,
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yea, & others that look to thee wil think thee wise, but if thou haue no more than nature, thou art a foole.
yea, & Others that look to thee will think thee wise, but if thou have no more than nature, thou art a fool.
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As he is a fool in very deed, who thinketh he speaketh alwayes an oracle, euen so art thou, that art not in Christ, and countest thy selfe wise:
As he is a fool in very deed, who Thinketh he speaks always an oracle, even so art thou, that art not in christ, and countest thy self wise:
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the wiser thou thinkest thy selfe, thou art the more and the more a foole. All this is to let men see, that none is wise without God:
the Wiser thou Thinkest thy self, thou art the more and the more a fool. All this is to let men see, that none is wise without God:
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For when the light of GOD is not in thee, all that thou doest is foolishnesse and hee that is wise without GOD, shall curse his wisedome one day,
For when the Light of GOD is not in thee, all that thou dost is foolishness and he that is wise without GOD, shall curse his Wisdom one day,
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and saye, that all was but madnesse:
and say, that all was but madness:
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yea, and all the Monarches in the worlde shall curse that wisedome, which they had without God.
yea, and all the Monarchs in the world shall curse that Wisdom, which they had without God.
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This natural sicknesse goeth further downe, it descendeth to the heart, it tarieth not in the minde:
This natural sickness Goes further down, it Descendeth to the heart, it tarrieth not in the mind:
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But next wee become maine rebelles against God, hee that is madde, he is set to rebell,
But next we become main rebels against God, he that is mad, he is Set to rebel,
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and he is froward, euer inclining to disobedience against GOD. Brethren, yee knowe there are two sortes of fooles amongst men:
and he is froward, ever inclining to disobedience against GOD. Brothers, ye know there Are two sorts of Fools among men:
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Some fooles are sillie simple fooles: other fooles are malicious fooles: by nature we are all borne fooles, but malicious fooles, euermore rebelling and displeasing GOD.
some Fools Are silly simple Fools: other Fools Are malicious Fools: by nature we Are all born Fools, but malicious Fools, evermore rebelling and displeasing GOD.
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If wee compare th•se two sortes of fooles together, the second is worst. LORD saue vs from a rebellious heart:
If we compare th•se two sorts of Fools together, the second is worst. LORD save us from a rebellious heart:
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For I tell thee, the minde is not so blinded, but it hath some sight of GOD:
For I tell thee, the mind is not so blinded, but it hath Some sighed of GOD:
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but the heart of man, after the fall, is altogether inclined to rebellion:
but the heart of man, After the fallen, is altogether inclined to rebellion:
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so that if there bee one spunke of light left in nature, it will trauell by all meanes to put in the finger in the eye of the minde, and put it out.
so that if there be one spunk of Light left in nature, it will travel by all means to put in the finger in the eye of the mind, and put it out.
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And therefore, trauell to reforme thine heart, for if it bee not reformed, it shall euermore carrie thee the wrong way.
And Therefore, travel to reform thine heart, for if it be not reformed, it shall evermore carry thee the wrong Way.
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So there are two partes of the miserie of man. Nowe commeth on the thirde. Thy miserie endeth not heere.
So there Are two parts of the misery of man. Now comes on the Third. Thy misery Endeth not Here.
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Marke, and trauell to finde this in experience. (Fie on vs, if wee knowe not our selues,
Mark, and travel to find this in experience. (Fie on us, if we know not our selves,
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for if wee know not our selues, wee shall neuer knowe God aright.) The thirde part standeth in actions,
for if we know not our selves, we shall never know God aright.) The Third part Stands in actions,
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for the madde and rebellious heart must breake out in some actions.
for the mad and rebellious heart must break out in Some actions.
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Can a mad and rebellious bodie bee idle? Hee calleth ou• works wauering, going out of the way.
Can a mad and rebellious body be idle? He calls ou• works wavering, going out of the Way.
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Can a mad man keepe the hie waye? No, but euermore hee goeth to one side or other.
Can a mad man keep the high Way? No, but evermore he Goes to one side or other.
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No more can wee by nature goe forwarde in the right waye: for by nature wee are madde, frowarde, and disobedient.
No more can we by nature go forward in the right Way: for by nature we Are mad, forward, and disobedient.
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It is true, naturall men will doe things that are right in themselues:
It is true, natural men will do things that Are right in themselves:
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but no man shall do that which is good in it self rightlie, that hath yt rebellion in his heart:
but no man shall do that which is good in it self rightly, that hath that rebellion in his heart:
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for wee doe nothing rightly, but when our eyes are vpon God.
for we do nothing rightly, but when our eyes Are upon God.
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Albeit the action were neuer so good, if thou seekest not GOD in it, it is not done rightlie.
Albeit the actium were never so good, if thou Seekest not GOD in it, it is not done rightly.
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Thou mayest well doe it to please the eyes of men, and thou mayest get thankes at the handes of men for it,
Thou Mayest well do it to please the eyes of men, and thou Mayest get thanks At the hands of men for it,
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but thou shalt get none at Gods handes:
but thou shalt get none At God's hands:
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so if thou wouldest bee accepted of GOD, and wouldest haue the action of thine handes to please God,
so if thou Wouldst be accepted of GOD, and Wouldst have the actium of thine hands to please God,
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first looke that thine action bee good, and then looke to God in thine action. Then there are three parts of misery of the naturall man: first, madnesse in the mind: secondly, maliciousnesse in the heart:
First look that thine actium be good, and then look to God in thine actium. Then there Are three parts of misery of the natural man: First, madness in the mind: secondly, maliciousness in the heart:
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thirdly, his actions are wauerings, all wandring out of the way. To goe forward. Hee describeth this wauering, and he calleth it seruing:
Thirdly, his actions Are waverings, all wandering out of the Way. To go forward. He Describeth this wavering, and he calls it serving:
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it standeth in slauerie, his whole life-time is but a seruice and slauery.
it Stands in slavery, his Whole lifetime is but a service and slavery.
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The naturall man, if hee haue no more but nature, hee is a slaue and a seruant, bought and solde,
The natural man, if he have no more but nature, he is a slave and a servant, bought and sold,
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for Paul saieth, hee ▪ is solde to bee subject to sinne, Roman.
for Paul Saith, he ▪ is sold to be Subject to sin, Roman.
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7. 15. Suppose hee were a Monarch of the whole earth, if hee bee without the newe man, hee is a slaue.
7. 15. Suppose he were a Monarch of the Whole earth, if he be without the new man, he is a slave.
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It is true, hee will haue manie seruantes vnder him, but hee is the first and chiefe slaue himselfe:
It is true, he will have many Servants under him, but he is the First and chief slave himself:
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yea, hee is a greater seruant than the verie kitchen boye, and the moste abject seruant in his house.
yea, he is a greater servant than the very kitchen boy, and the most abject servant in his house.
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But to whome is this seruice done? To whome are wee slaues? In plaine talke, hee saieth, to concupiscences.
But to whom is this service done? To whom Are we slaves? In plain talk, he Saith, to concupiscences.
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Hee calleth them pleasures, but fi• on them, how beit they are sweete things, yet they haue a soure ende.
He calls them pleasures, but fi• on them, how beit they Are sweet things, yet they have a sour end.
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Harlotrie is sweete for a time, but, O that bitternesse in the ende!
Harlotry is sweet for a time, but, Oh that bitterness in the end!
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It is sweete to murther, but, O that bitternesse that it shall bring with it in the end!
It is sweet to murder, but, Oh that bitterness that it shall bring with it in the end!
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it shal be bitterer than the very gall. Paul maketh mention here of a•varietie and diuersity of lusts.
it shall be bitterer than the very Gall. Paul makes mention Here of a•varietie and diversity of Lustiest.
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Thou that seruest thine own lusts, art not subject to one maister only, but to an hundreth:
Thou that servest thine own Lustiest, art not Subject to one master only, but to an Hundredth:
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thou art subject to many vncleane maisters of diuers qualities.
thou art Subject to many unclean masters of diverse qualities.
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Brethren, are these our maisters? Fy vpon them, the seruice done to them, it is a vile seruice.
Brothers, Are these our masters? Fie upon them, the service done to them, it is a vile service.
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Thou that art a lord, when thou lookest to thy kitchen boye, thou wilt thinke his seruice vile,
Thou that art a lord, when thou Lookest to thy kitchen boy, thou wilt think his service vile,
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but fye vpon thee, thou art a greater slaue, hee is an honest seruant, but thou art a slaue:
but fie upon thee, thou art a greater slave, he is an honest servant, but thou art a slave:
cc-acp uh p-acp pno21, pns21 vb2r dt jc n1, pns31 vbz dt j n1, cc-acp pns21 vb2r dt n1:
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for thy seruice is done to thy filthy pleasures, there is a variety of them, and so thou hast manie maisters, whom thou seruest.
for thy service is done to thy filthy pleasures, there is a variety of them, and so thou hast many masters, whom thou servest.
p-acp po21 n1 vbz vdn p-acp po21 j n2, pc-acp vbz dt n1 pp-f pno32, cc av pns21 vh2 d n2, ro-crq pns21 vv2.
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And therefore, yee will see these men who serue their owne lustes, to bee the weariest bodies y• euer liued,
And Therefore, ye will see these men who serve their own lusts, to be the weariest bodies y• ever lived,
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euen as if they were drawne thorow a myre: for the onely true and cleane seruice, is the seruice of that onely one GOD:
even as if they were drawn thorough a mire: for the only true and clean service, is the service of that only one GOD:
av c-acp cs pns32 vbdr vvn p-acp dt n1: c-acp dt j j cc j n1, vbz dt n1 pp-f cst av-j crd np1:
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the onely repose of thy soule, is on that one GOD: there is no rest, but on Him.
the only repose of thy soul, is on that one GOD: there is no rest, but on Him.
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Awaye with that creature that drinketh in the soule lustes of this earth, that is no rest to him heere,
Away with that creature that Drinketh in the soul lusts of this earth, that is no rest to him Here,
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and woe to that rest that shall come in the ende. So there are the maisters which wee serue, foule concupiscences, and fleshlie lustes.
and woe to that rest that shall come in the end. So there Are the masters which we serve, foul concupiscences, and fleshly lusts.
cc n1 p-acp d n1 cst vmb vvi p-acp dt n1. av a-acp vbr dt n2 r-crq pns12 vvb, j n2, cc j n2.
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It may bee asked, Will a person bee subject to such a great varietie of concupiscences? I answere, The seede of euerie sinne in the worlde is in euerie man:
It may be asked, Will a person be Subject to such a great variety of concupiscences? I answer, The seed of every sin in the world is in every man:
pn31 vmb vbi vvn, vmb dt n1 vbi j-jn p-acp d dt j n1 pp-f n2? pns11 vvb, dt n1 pp-f d n1 p-acp dt n1 vbz p-acp d n1:
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so all concupiscences are in thee, because the seede of them is within thee:
so all concupiscences Are in thee, Because the seed of them is within thee:
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No, the best men in the earth hath the seede of these lusts, which budde out into actions:
No, the best men in the earth hath the seed of these Lustiest, which bud out into actions:
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it will lurke for a time in the winter, but in the spring it will breke out,
it will lurk for a time in the winter, but in the spring it will break out,
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and then thou wilt knowe thou hast it, when thou feelest the stinke of it.
and then thou wilt know thou hast it, when thou Feel the stink of it.
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So there is the first answere, the seede of euery sinne is in the heart of euery man, in such sort that it wil make thee loath at it, if thou sawest it: but alas!
So there is the First answer, the seed of every sin is in the heart of every man, in such sort that it will make thee loath At it, if thou Sawest it: but alas!
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it is hidden from our eyes, that wee cannot see it, and therefore we loathe it not.
it is hidden from our eyes, that we cannot see it, and Therefore we loathe it not.
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Againe, in some men and women, that seede of all lusts will breake out in actions:
Again, in Some men and women, that seed of all Lustiest will break out in actions:
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A man that followeth harlotrie, will bee a drunkard also:
A man that follows harlotry, will be a drunkard also:
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an auaritious man, will bee ambitious also, &c. It is a maruell to see howe manie sinnes will be reigning in one miserable slaue,
an Avaricious man, will be ambitious also, etc. It is a marvel to see how many Sins will be reigning in one miserable slave,
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and to see howe that slaue will bee hurried from one sinne to another.
and to see how that slave will be hurried from one sin to Another.
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Fie on thee, wilt thou neuer get thy fill of sinne? thou shalt once bee filled with wrath,
Fie on thee, wilt thou never get thy fill of sin? thou shalt once be filled with wrath,
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and then thou shalt loathe at thy sinnes:
and then thou shalt loathe At thy Sins:
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For albeit there were no more but one sinne in thee, it is enough to cause thee to goe to Hell. Nowe to goe forward:
For albeit there were no more but one sin in thee, it is enough to cause thee to go to Hell. Now to go forward:
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Hee numbers out some of these concupiscences, and the first is malice, maliciousnesse in the heart against our neighbour.
He numbers out Some of these concupiscences, and the First is malice, maliciousness in the heart against our neighbour.
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Then commeth in her two daughters, enuie and hatred.
Then comes in her two daughters, envy and hatred.
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When thou art sorie at thy neighbours weale, and wouldest not see him thriue, then thou wilt hate him.
When thou art sorry At thy neighbours weal, and Wouldst not see him thrive, then thou wilt hate him.
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There are three particulars, and they are as manie pleasures to them that serueth them:
There Are three particulars, and they Are as many pleasures to them that serveth them:
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hee that hath malice, thinketh himselfe neuer well, but when there is malice in his heart:
he that hath malice, Thinketh himself never well, but when there is malice in his heart:
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from thence commeth enuie, and the enuious heart is neuer well, but when it speaketh euill of his neighbour,
from thence comes envy, and the envious heart is never well, but when it speaks evil of his neighbour,
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for that is meate and drinke to it ▪ hee that hath hatred, is neuer well,
for that is meat and drink to it ▪ he that hath hatred, is never well,
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but when hee hateth his neighbour, and that is his meate and drinke. Nowe I shall drawe these concupiscences into certaine rankes.
but when he hates his neighbour, and that is his meat and drink. Now I shall draw these concupiscences into certain ranks.
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There are some of them against God, some against our neighbour, & some against our selues, amongst the which is intemperancie.
There Are Some of them against God, Some against our neighbour, & Some against our selves, among the which is intemperancy.
pc-acp vbr d pp-f pno32 p-acp np1, d p-acp po12 n1, cc d p-acp po12 n2, p-acp dt r-crq vbz n1.
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Fie on thee, O Epicurian! thou •innest against thy selfe.
Fie on thee, Oh Epicurean! thou •innest against thy self.
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Now the Apostle in setting downe these concupiscences, maketh a choise of the concupiscences against our neighbour,
Now the Apostle in setting down these concupiscences, makes a choice of the concupiscences against our neighbour,
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for if we bee malicious against him, wee are malicious against GOD. Whosoeuer is enemie to man, hee is also enemie to God.
for if we be malicious against him, we Are malicious against GOD. Whosoever is enemy to man, he is also enemy to God.
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Now there is no harmonie amongst men that are onelie naturall: For without GOD in Christ, there is no true loue, no true concord.
Now there is no harmony among men that Are only natural: For without GOD in christ, there is no true love, no true concord.
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Put a man and a woman together without God, will there bee anie concord there? No,
Put a man and a woman together without God, will there be any concord there? No,
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for the dueties of the first Table are requisite for the discharging of the dueties of the second Table, and must preceede them.
for the duties of the First Table Are requisite for the discharging of the duties of the second Table, and must preceede them.
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Howe canst thou loue thy wife or thy children, without God? No, there is no true loue,
Howe Canst thou love thy wife or thy children, without God? No, there is no true love,
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and the ende shall prooue it to haue beene but hatred onelie.
and the end shall prove it to have been but hatred only.
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In the ende of the verse hee setteth downe two sortes of hatreds, hee saieth hatefull, that is, hee that suffereth hatred:
In the end of the verse he sets down two sorts of hatreds, he Saith hateful, that is, he that suffers hatred:
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then hee subjoyneth, hating one another: wee are odious to others, and againe we hate others. Alwayes marke one meeting here.
then he subjoineth, hating one Another: we Are odious to Others, and again we hate Others. Always mark one meeting Here.
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Thinkest thou to hate, and not to be hated again? It is but the just judgement of God, that as thou enuiest and hatest, thou also to bee hated and enuied.
Thinkest thou to hate, and not to be hated again? It is but the just judgement of God, that as thou enuiest and Hatest, thou also to be hated and envied.
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What harmonie can bee heere, when thou hatest mee, and I thee? No true concord, but all is lose.
What harmony can be Here, when thou Hatest me, and I thee? No true concord, but all is loose.
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There is no conjunction, but that which is in CHRIST IESVS. When this conjunction is not amongst men, awaye with all other conjunctions.
There is no conjunction, but that which is in CHRIST JESUS. When this conjunction is not among men, away with all other conjunctions.
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This is shortly the miserable estate wherein wee stood by nature, before the participation of mercy in CHRIST.
This is shortly the miserable estate wherein we stood by nature, before the participation of mercy in CHRIST.
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Now I come to the other estate. An alteration must bee made, or else wee are gone:
Now I come to the other estate. an alteration must be made, or Else we Are gone:
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For what can become of a body that dieth in madnesse? Nowe looke howe wee are deliuered:
For what can become of a body that Dieth in madness? Now look how we Are Delivered:
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But (saieth hee) after that the bountifulnesse and loue of GOD our Sauiour appeared. But (Saith he) After that the bountifulness and love of GOD our Saviour appeared.
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There is the way how our mercifull deliuery commeth on.
There is the Way how our merciful delivery comes on.
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Yee reade not one word heere, that man lying in misery, began to find out a deliuery himselfe.
Ye read not one word Here, that man lying in misery, began to find out a delivery himself.
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Ye reade not that the mad man of himselfe beginneth to take vp himselfe: hee saieth not, Then we took vp our selues:
You read not that the mad man of himself begins to take up himself: he Saith not, Then we took up our selves:
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No, no, we would haue lied long ere we had takē vp our selues.
No, no, we would have lied long ere we had taken up our selves.
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Then the naturall man waltering and wallowing in sinne, and drinking in the foule pleasures thereof, he will neuer take vp himselfe and let him goe on,
Then the natural man waltering and wallowing in sin, and drinking in the foul pleasures thereof, he will never take up himself and let him go on,
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if hee should liue ten thousand yeeres, hee will neuer bee the better, but still worse and worse.
if he should live ten thousand Years, he will never be the better, but still Worse and Worse.
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Can a man that is dead naturally, thinke of any life to himselfe, to rise vp,
Can a man that is dead naturally, think of any life to himself, to rise up,
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and stand againe? Not such a thing, hee cannot so much as once thinke to rise vp.
and stand again? Not such a thing, he cannot so much as once think to rise up.
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Now, Brethren, we are all blacke dead spirituallie, by nature there is not one spunke of that Heauenlie life in vs, no more than in a dead bodie, that is dead naturally, there is a spunk of naturall life:
Now, Brothers, we Are all black dead spiritually, by nature there is not one spunk of that Heavenly life in us, no more than in a dead body, that is dead naturally, there is a spunk of natural life:
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and we are not halfe dead only, but are whole dead.
and we Are not half dead only, but Are Whole dead.
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Can a naturall man once thinke of a spirituall life? No, and therefore Paul saith, Ephes. 2. 31. When wee were dead in our sinnes, wee were quickned by CHRIST, meaning that wee had no power in our selues to rise againe.
Can a natural man once think of a spiritual life? No, and Therefore Paul Says, Ephesians 2. 31. When we were dead in our Sins, we were quickened by CHRIST, meaning that we had no power in our selves to rise again.
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If it bee so then, when I see a wicked man (that hath beene seruing his foule lusts all his life-time) take vp himselfe, I will not saye, that that man tooke vp himselfe, I will say, there is a dead man risen to life:
If it be so then, when I see a wicked man (that hath been serving his foul Lustiest all his lifetime) take up himself, I will not say, that that man took up himself, I will say, there is a dead man risen to life:
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I will aske of thee, In the beginning of the creation, thoughtest thou of thy creation? desiredst thou to thinke of it? No, no more thoughtest thou of thy regeneration:
I will ask of thee, In the beginning of the creation, thoughtest thou of thy creation? desiredst thou to think of it? No, no more thoughtest thou of thy regeneration:
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thou thoughtest as little of thy second creation, as thou thoughtest of thy first creation. And therefore it is well saide, Hee created thee without thee:
thou thoughtest as little of thy second creation, as thou thoughtest of thy First creation. And Therefore it is well said, He created thee without thee:
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And as Hee created thee without thee, so He redeemed thee without thee.
And as He created thee without thee, so He redeemed thee without thee.
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Darest thou saye, that thou gauest counsell to thy redemption, and thoughtest of it when GOD redeemed thee? then how commeth this worke on? We are preuented, something appeareth that was hid:
Darest thou say, that thou Gavest counsel to thy redemption, and thoughtest of it when GOD redeemed thee? then how comes this work on? We Are prevented, something appears that was hid:
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there was one thing long hidden, & nowe it beginneth to shine.
there was one thing long hidden, & now it begins to shine.
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And what was this bountifulnesse & loue to mankinde? it was hid, and breaketh out.
And what was this bountifulness & love to mankind? it was hid, and breaks out.
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And who is it that is bountifull? is this any mans bountifulnes? No, it is the bountifulnesse of GOD:
And who is it that is bountiful? is this any men bountifulness? No, it is the bountifulness of GOD:
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and this quickning loue is GODS, and that towards man.
and this quickening love is GOD'S, and that towards man.
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And what God is this? Hee calleth Him GOD our Sauiour: For God is considered two wayes,
And what God is this? He calls Him GOD our Saviour: For God is considered two ways,
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as a Creator, and as a Sauiour.
as a Creator, and as a Saviour.
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It is the loue of Him as a Sauiour, that is shewed to thee in thy Redemption.
It is the love of Him as a Saviour, that is showed to thee in thy Redemption.
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And when was this loue reueiled? when IESVS CHRIST came into the world, and tooke vpon Him our nature,
And when was this love revealed? when JESUS CHRIST Come into the world, and took upon Him our nature,
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then this loue brake out toward man: Hee loued him from all Eternitie, but it brake not out till then. Marke then.
then this love brake out towards man: He loved him from all Eternity, but it brake not out till then. Mark then.
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It is the loue of GOD that saueth, it is GODS bountifulnesse that saueth:
It is the love of GOD that Saveth, it is GOD'S bountifulness that Saveth:
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our deliuerie behooued to proceede of a wonderfull bountifulnesse in God, whereof the ground is loue.
our delivery behooved to proceed of a wonderful bountifulness in God, whereof the ground is love.
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If Hee had not loued thee, Hee would not haue deliuered thee.
If He had not loved thee, He would not have Delivered thee.
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Then it is not a common loue which He beareth towards vs, but there is a speciall loue in GOD to mankinde:
Then it is not a Common love which He bears towards us, but there is a special love in GOD to mankind:
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He loueth not these Heauens, these Starres, so well as Hee doeth men.
He loves not these Heavens, these Stars, so well as He doth men.
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No, Hee communicateth not the thousand part of those thinges that Hee communicateth to man, either to the Heauens, or to the Starres.
No, He Communicateth not the thousand part of those things that He Communicateth to man, either to the Heavens, or to the Stars.
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Then it is not the loue of GOD the Creator that doeth this, and is the ground of this bountifulnesse,
Then it is not the love of GOD the Creator that doth this, and is the ground of this bountifulness,
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and of our life in Him: but it is a speciall kinde of loue. It is that loue that proceedeth of GOD the Sauiour.
and of our life in Him: but it is a special kind of love. It is that love that Proceedeth of GOD the Saviour.
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It is not the loue of a Creator, but of a Father, not to the creature, but to the sonne.
It is not the love of a Creator, but of a Father, not to the creature, but to the son.
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GOD loueth His sonne better than Hee doeth His creature, He loueth vs as His sonnes.
GOD loves His son better than He doth His creature, He loves us as His Sons.
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If there were no further loue of GOD, but as Hee is a Creator, thou durst neuer crie, Abba, Father:
If there were no further love of GOD, but as He is a Creator, thou durst never cry, Abba, Father:
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and except the Spirit spreade abroade into our heartes that loue which Hee beareth vnto vs,
and except the Spirit spread abroad into our hearts that love which He bears unto us,
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for all the world thou durst not appeare before Him.
for all the world thou durst not appear before Him.
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The time is set downe when Hee hath saued vs, when His singular loue appeared in the world, Hee saued vs beeing manifested in the fleshe.
The time is Set down when He hath saved us, when His singular love appeared in the world, He saved us being manifested in the Flesh.
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Then it followeth that wee were lost, and gone, when GOD of His loue put to His hand,
Then it follows that we were lost, and gone, when GOD of His love put to His hand,
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and saued vs, wee were out of our right wit, rebelles to GOD, wauering, and vagabunding out of the right waye, slaues to our owne lustes.
and saved us, we were out of our right wit, rebels to GOD, wavering, and vagabunding out of the right Way, slaves to our own lusts.
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Whome count yee lost, if these be not lost? I will neuer count of a reprobate person, who is giuen ouer to filthinesse, to harlotrie, to murther, to oppression, to mischiefe, &c. I will neuer count of him but as a madde, desperate, and lost bodie:
Whom count ye lost, if these be not lost? I will never count of a Reprobate person, who is given over to filthiness, to harlotry, to murder, to oppression, to mischief, etc. I will never count of him but as a mad, desperate, and lost body:
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when hee is walking abroade, and moouing in the world, hee is but a dead carcasse:
when he is walking abroad, and moving in the world, he is but a dead carcase:
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and if hee come to GOD againe in mercie ▪ it may bee saide. There is a dead bodie, turned to life.
and if he come to GOD again in mercy ▪ it may be said. There is a dead body, turned to life.
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Hast thou followed harlotrie? repentest thou? thou hast bene dead in sinne, but now thou art aliue.
Hast thou followed harlotry? Repentest thou? thou hast be dead in sin, but now thou art alive.
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The lost sonne, when hee had spended his childes-part of goods yet he repented, and came home to his father againe:
The lost son, when he had spended his child's-part of goods yet he repented, and Come home to his father again:
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his father saieth, Hee that was dead, is liuing againe, Luke 15. 24. So in a worde, wee were lost men.
his father Saith, He that was dead, is living again, Lycia 15. 24. So in a word, we were lost men.
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Thinkest thou that thou art not lost, because thou canst breathe? And thinkest thou a man not dead,
Thinkest thou that thou art not lost, Because thou Canst breathe? And Thinkest thou a man not dead,
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if hee can walke vpon the streete? Thinkest thou thy selfe verie well, if thou haue these vitall motions in thee? O,
if he can walk upon the street? Thinkest thou thy self very well, if thou have these vital motions in thee? O,
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but suppose thou hadst all the naturall liues in the world, if thou bee giuen ouer to thine owne affections and leauest not off thine olde sinnes and iniquities, thou art a madde and a dead bodie.
but suppose thou Hadst all the natural lives in the world, if thou be given over to thine own affections and Leavest not off thine old Sins and iniquities, thou art a mad and a dead body.
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Began then that loue towardes man only to appeare when Christ came into the world? I answere:
Began then that love towards man only to appear when christ Come into the world? I answer:
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The loue of God the Father appeared & manifested it selfe in some measure to the godlie,
The love of God the Father appeared & manifested it self in Some measure to the godly,
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euen before Christ came into the world:
even before christ Come into the world:
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God forbid but this loue had bene apparēt vnto Abraham, and the rest of the godly,
God forbid but this love had be apparent unto Abraham, and the rest of the godly,
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before the incarnation of our Sauiour.
before the incarnation of our Saviour.
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But at the comming of Christ it manifested it selfe more brightly, than euer it did before:
But At the coming of christ it manifested it self more brightly, than ever it did before:
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for al His loue of before was in Christ to come:
for all His love of before was in christ to come:
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but now, since He came into the world, the loue of God towards mankind hath appeared in greater aboundance.
but now, since He Come into the world, the love of God towards mankind hath appeared in greater abundance.
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The Lord grant vs an apprehension and sight of this loue, that at the least wee maye striue to loue Him againe, who hath loued vs so dearly in His Sonne IESVS CHRIST.
The Lord grant us an apprehension and sighed of this love, that At the least we may strive to love Him again, who hath loved us so dearly in His Son JESUS CHRIST.
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Nowe, hee sheweth by what meanes this our saluation is procured at the handes of GOD:
Now, he shows by what means this our salvation is procured At the hands of GOD:
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hee telleth you by what meanes we are not saued, Net (saith he) by the workes of righteousnesse which wee had done.
he Telleth you by what means we Are not saved, Net (Says he) by the works of righteousness which we had done.
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The meanes by the which we are not saued, is our owne just works:
The means by the which we Are not saved, is our own just works:
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thou art not saued by thy just works, leane to them as thou wilt, I will promise thee ▪ in the name of that Great God, they shall neuer saue thee.
thou art not saved by thy just works, lean to them as thou wilt, I will promise thee ▪ in the name of that Great God, they shall never save thee.
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Can a man that is mad and a rebell to GOD, and a slaue to his owne lustes, doe such works as may procure saluation? But such were we, saith the Apostle:
Can a man that is mad and a rebel to GOD, and a slave to his own lusts, do such works as may procure salvation? But such were we, Says the Apostle:
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therefore wee can deserue nothing by our workes. Fie on thee, Papist, with thy merites! fie on the works of preparation!
Therefore we can deserve nothing by our works. Fie on thee, Papist, with thy merits! fie on the works of preparation!
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can a madde man prepare himselfe for grace? No such thing.
can a mad man prepare himself for grace? No such thing.
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I tell you when GOD put to His hand to our saluation, Hee founde no matter in vs of our saluation, but damnation.
I tell you when GOD put to His hand to our salvation, He found no matter in us of our salvation, but damnation.
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When GOD beginneth to loue, Hee findeth no matter of loue in vs, but of hatred.
When GOD begins to love, He finds no matter of love in us, but of hatred.
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And this commendeth the greatnes of His loue towards vs, when He seeth nothing in vs but matter of damnation,
And this commends the greatness of His love towards us, when He sees nothing in us but matter of damnation,
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yet Hee of His free grace & mercy loueth vs & saueth vs, Rō. 5. 8. This setteth out His loue highly towards vs,
yet He of His free grace & mercy loves us & Saveth us, Ron. 5. 8. This sets out His love highly towards us,
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when that we were sinners He sent Christ to die for vs:
when that we were Sinners He sent christ to die for us:
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therefore seek not thy saluation neither before thou be in Christ, nor after thou art in Him by y• merite of works,
Therefore seek not thy salvation neither before thou be in christ, nor After thou art in Him by y• merit of works,
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for thou shalt neuer get it yt way, but thou shalt still be the further from it the more thou seekest it by that meane.
for thou shalt never get it that weigh, but thou shalt still be the further from it the more thou Seekest it by that mean.
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Then if good works be not the meane, what is the meane? The Apostle •aith, He hath saued vs according to His mercy:
Then if good works be not the mean, what is the mean? The Apostle •aith, He hath saved us according to His mercy:
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These are flat contrary, The mercy of God, & the merit of man.
These Are flat contrary, The mercy of God, & the merit of man.
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If thou be saued by y• mercy of God, thē no merit, because thy merite is not able to saue thee.
If thou be saved by y• mercy of God, them no merit, Because thy merit is not able to save thee.
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The first fountaine of our saluation is loue, after loue commeth on mercy: then pitie and compassion in His mercie presupponeth miserie.
The First fountain of our salvation is love, After love comes on mercy: then pity and compassion in His mercy presupponeth misery.
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Mercie is shewed to the miserable creature. GOD seeing vs miserable, madde, rebelles;
Mercy is showed to the miserable creature. GOD seeing us miserable, mad, rebels;
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following our own crooked affections, beginneth to bee pitifull, and to haue compassion of vs. Yee knowe mercie and pitie followeth vpon loue:
following our own crooked affections, begins to be pitiful, and to have compassion of us Ye know mercy and pity follows upon love:
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For when wee loue any one, and see him in miserie, then wee haue pitie vpon him:
For when we love any one, and see him in misery, then we have pity upon him:
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if thou hate him, suppose hee were in neuer so great miserie, thou wilt not pitie him.
if thou hate him, suppose he were in never so great misery, thou wilt not pity him.
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Then GOD, seeing vs wrapped in sinne and miserie, He hath pitie upon vs, which pitie proceedeth of loue,
Then GOD, seeing us wrapped in sin and misery, He hath pity upon us, which pity Proceedeth of love,
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and with loue and pitie concurreth His power.
and with love and pity concurreth His power.
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Wee will lone one, and see him lie in miserie, when it will passe our power to relieue him:
we will lone one, and see him lie in misery, when it will pass our power to relieve him:
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but GODS power is alwayes effectuall, to deliuer all them who are subject to misery, if once He extende His loue and compassion towardes them.
but GOD'S power is always effectual, to deliver all them who Are Subject to misery, if once He extend His love and compassion towards them.
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Then the cause of our saluation is in GOD onlie, and no part in man, who is saued.
Then the cause of our salvation is in GOD only, and no part in man, who is saved.
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The first cause is the loue of GOD, which is the fountaine:
The First cause is the love of GOD, which is the fountain:
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The next cause is mercie, for ere euer this worlde was created GOD of His mercie tooke a purpose to saue vs. The Apostle saieth, Ephes. 1. 4. Hee purposed of Himselfe, Hee sawe no thing in vs wherefore He should take purpose to saue vs. And when Hee commeth on to the execution of that eternall purpose of our saluation, there is nothing in vs,
The next cause is mercy, for ere ever this world was created GOD of His mercy took a purpose to save us The Apostle Saith, Ephesians 1. 4. He purposed of Himself, He saw no thing in us Wherefore He should take purpose to save us And when He comes on to the execution of that Eternal purpose of our salvation, there is nothing in us,
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but all is in Himselfe, for He is all-sufficient Himselfe, and nothing is without Him.
but all is in Himself, for He is All-sufficient Himself, and nothing is without Him.
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The ende wherefore He died, all of Himselfe, without vs, was to the praise of the glorie of His grace, Ephes. 1. 6. that thereby the whole glorie of our saluation might redounde to Him onelie,
The end Wherefore He died, all of Himself, without us, was to the praise of the glory of His grace, Ephesians 1. 6. that thereby the Whole glory of our salvation might redound to Him only,
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because the cause is onelie in Him:
Because the cause is only in Him:
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Thou that takest anie part in it, and attributest it vnto thy selfe, thou spoylest GOD of His glorie:
Thou that Takest any part in it, and attributest it unto thy self, thou spoilest GOD of His glory:
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Either giue Him all the glorie of this action, or take it all to thy selfe:
Either give Him all the glory of this actium, or take it all to thy self:
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this glorie is too heauie for thee, if thou take it vpon thee, it will presse thee to euerlasting damnation.
this glory is too heavy for thee, if thou take it upon thee, it will press thee to everlasting damnation.
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Then there is the meane of our saluation, The mercie of GOD.
Then there is the mean of our salvation, The mercy of GOD.
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Next hee laieth out the partes of our saluation abroade one by one, that yee may see what saluation meaneth:
Next he Layeth out the parts of our salvation abroad one by one, that ye may see what salvation means:
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hee saieth, By the washing of the newe birth, and the renewing of the Holie Ghost. There is the first part.
he Saith, By the washing of the new birth, and the renewing of the Holy Ghost. There is the First part.
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It is a washing of vs, when GOD putteth to His hand to saue vs. Yee knowe, washing presupponeth foulenesse:
It is a washing of us, when GOD putteth to His hand to save us Ye know, washing presupponeth foulness:
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therefore it must follow, when GOD beganne to saue vs, we were vnclene, full of byles and botches, conceiued and borne in filthinesse,
Therefore it must follow, when GOD began to save us, we were unclean, full of biles and botches, conceived and born in filthiness,
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and then warbling and wallowing in our owne sinne and filthinesse, and euer the longer wee liue, we are still the filthier.
and then warbling and wallowing in our own sin and filthiness, and ever the longer we live, we Are still the filthier.
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It is a maruell, that that Holy GOD should euer sustaine to looke to thy filthy byles,
It is a marvel, that that Holy GOD should ever sustain to look to thy filthy biles,
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or to put His holie and pure hand to thy vile botches, or to sende downe His cleane Spirit to dwell in thine vncleane heart,
or to put His holy and pure hand to thy vile botches, or to send down His clean Spirit to dwell in thine unclean heart,
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or that any wayes His purity should meddle with thine impurity.
or that any ways His purity should meddle with thine impurity.
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Amongst all the argumentes of His loue, this is one, When Hee putteth to His fair bād to thee that art so foule.
among all the Arguments of His love, this is one, When He putteth to His fair band to thee that art so foul.
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Findest thou thy sinnes pardoned? and thy selfe purged & washed? assure thy selfe, thou art safe, and GOD hath loued thee:
Findest thou thy Sins pardoned? and thy self purged & washed? assure thy self, thou art safe, and GOD hath loved thee:
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For except the loue of GOD had beene all the greater towardes thee, Hee woulde neuer haue purged thee from thy sinnes.
For except the love of GOD had been all the greater towards thee, He would never have purged thee from thy Sins.
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It is a sure token of His loue towards thee, that it is infinite & exceeding ▪ that He hath not loathed thee,
It is a sure token of His love towards thee, that it is infinite & exceeding ▪ that He hath not loathed thee,
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and thy filthie byles & botches. I see heere two washings, one outwarde, another inwarde: the first in these wordes ▪ The lauer of regeneration, the next. Therenewing of the Holie Spirite. The first, is our Baptisme:
and thy filthy biles & botches. I see Here two washings, one outward, Another inward: the First in these words ▪ The laver of regeneration, the next. Therenewing of the Holy Spirit. The First, is our Baptism:
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the next, the inward washing and renewing by the Holie Spirite, represented by this outwarde Baptisme.
the next, the inward washing and renewing by the Holy Spirit, represented by this outward Baptism.
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As the vvater vvasheth away ▪ the filth from the bodie ▪ so the Holie Spirite purgeth & vvasheth the heart from sinne.
As the water Washeth away ▪ the filth from the body ▪ so the Holy Spirit Purgeth & Washeth the heart from sin.
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I vvill speake but thus farre shortly of Baptisme. The outwarde vvashing in Baptisme is not to bee looked to lightlie:
I will speak but thus Far shortly of Baptism. The outward washing in Baptism is not to be looked to lightly:
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the powring on of the vvater, is but a base signe to looke to: yet it is not a bare signe of the vvashing of the Holie Spirite:
the Pouring on of the water, is but a base Signen to look to: yet it is not a bore Signen of the washing of the Holy Spirit:
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but it is the instrument that God taketh in His hand, & vvhereby He applieth •o vs the inwarde vvashing of the Holie Spirite, Col. 2. 12. Rom. 6. 4, hee ascribeth our regeneration to Baptisme.
but it is the Instrument that God Takes in His hand, & whereby He Applieth •o us the inward washing of the Holy Spirit, Col. 2. 12. Rom. 6. 4, he ascribeth our regeneration to Baptism.
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Wee by Baptisme are buried vvith Christ, risen vvith Christ, and if this meane bee con•emned, there shall bee no regeneration:
we by Baptism Are buried with christ, risen with christ, and if this mean be con•emned, there shall be no regeneration:
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if a man lightlie this Baptisme. I affirme, there shall be no renewing inwardlie by the Holie Spirit:
if a man lightly this Baptism. I affirm, there shall be no renewing inwardly by the Holy Spirit:
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and if he be not renewed. hee shall neuer bee saued: for vvithout regeneration. no saluation.
and if he be not renewed. he shall never be saved: for without regeneration. no salvation.
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Ye see (2. Kin. 5. 10) vvhat vvas injoyned to Naaman the Syrien, vvhen hee sought cleansing, the Prophet bad him goe to the Iordane, and vvash him seuen times:
You see (2. Kin. 5. 10) what was enjoined to Naaman the Syrien, when he sought cleansing, the Prophet bade him go to the Iordane, and wash him seuen times:
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But hee thought vvith himselfe, What is this? Are not there faire Riuers at home at Damascus? Yea, hee would not goe till hee tooke better counsell:
But he Thought with himself, What is this? are not there fair rivers At home At Damascus? Yea, he would not go till he took better counsel:
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but so soone as hee vvent, and vvashed himselfe seuen times, hee vvas cleansed. Euen so it is in Baptisme:
but so soon as he went, and washed himself seuen times, he was cleansed. Eve so it is in Baptism:
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if a man contemne the outward vvashing, hee shall neuer be cleansed by the Spirit. This same is also true of the Sacrament of the Supper:
if a man contemn the outward washing, he shall never be cleansed by the Spirit. This same is also true of the Sacrament of the Supper:
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Count not therefore little of the Sacraments, because God hath promised to giue Himselfe vvith the Sacrament, if it bee rightly receiued.
Count not Therefore little of the Sacraments, Because God hath promised to give Himself with the Sacrament, if it be rightly received.
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Now looke howe long our regeneration is in working in this life, the force of Baptisme continueth as long:
Now look how long our regeneration is in working in this life, the force of Baptism Continueth as long:
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thou must be continually renewed ti•l thy last breath: therefore, the force of Baptisme must continue vvith thee to thy last breath.
thou must be continually renewed ti•l thy last breath: Therefore, the force of Baptism must continue with thee to thy last breath.
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It is a vanitie to thinke that the force of Baptisme standeth in the ministration of the action onelie:
It is a vanity to think that the force of Baptism Stands in the ministration of the actium only:
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no, it leaueth vs neuer, after wee haue once receiued it, till vve be placed vvith Iesus Christ.
no, it Leaveth us never, After we have once received it, till we be placed with Iesus christ.
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Haue thine eye still vpon Baptisme, for it is a meane vvhereby the Lord vvill saue thee.
Have thine eye still upon Baptism, for it is a mean whereby the Lord will save thee.
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Further, Brethren, hee beginneth heere at regeneration: Yee may see then the necessitie of regeneration: Wouldest thou be safe? looke that there bee a newe birth.
Further, Brothers, he begins Here At regeneration: Ye may see then the necessity of regeneration: Wouldst thou be safe? look that there be a new birth.
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looke that thou bee borne ouer againe, as Christ said to Nicodemus, Iohn 3. 3. Verilie, I say vnto you,
look that thou be born over again, as christ said to Nicodemus, John 3. 3. Verily, I say unto you,
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except a man bee borne againe, hee cannot see the Kingdome of GOD. If thou bee not a new creature, thou art not in CHRIST, but without CHRIST,except a man be born again, he cannot see the Kingdom of GOD. If thou be not a new creature, thou art not in CHRIST, but without CHRIST,
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and without IESVS CHRIST there is no saluation. Yee see men woulde beguile themselues, if they shoulde saye, when yee aske of them,
and without JESUS CHRIST there is no salvation. Ye see men would beguile themselves, if they should say, when ye ask of them,
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Whether they will goe to Heauen or not? They will answere, Wee will goe to Heauen:
Whither they will go to Heaven or not? They will answer, we will go to Heaven:
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and yet in the meane time they will holde on the olde man, and will neuer change their maners:
and yet in the mean time they will hold on the old man, and will never change their manners:
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but that vaine opinion wil deceiue them: 2. Corin. 6. 9. Bee not beguiled, for no •ornicaters, adulterers, murtherers, drunkardes, &c. shall inherite the Kingdome of Heauen.
but that vain opinion will deceive them: 2. Corin. 6. 9. be not beguiled, for no •ornicaters, Adulterers, murderers, drunkards, etc. shall inherit the Kingdom of Heaven.
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If thou holde on the olde man, thou shalt neuer bee safe, IESVS CHRIST must beget thee a newe againe,
If thou hold on the old man, thou shalt never be safe, JESUS CHRIST must beget thee a new again,
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or els thou shalt neuer enter within the gates of Heauen.
or Else thou shalt never enter within the gates of Heaven.
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Now when hee hath spoken of this inward and outward washing, hee insisteth in this point concerning the Spirit,
Now when he hath spoken of this inward and outward washing, he insisteth in this point Concerning the Spirit,
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and declareth from whom this Spirit commeth, which Hee shedde on vs aboundantlie through IESUS CHRIST our Sauiour.
and Declareth from whom this Spirit comes, which He shed on us abundantly through IESUS CHRIST our Saviour.
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We haue Him not our selues, He that washeth vs is He that powreth on the precious lauer of the Spirit, vvherby vve are vvashen.
We have Him not our selves, He that washes us is He that poureth on the precious laver of the Spirit, whereby we Are vvashen.
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Then the Spirit is from GOD.
Then the Spirit is from GOD.
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Is that Spirit from the Father immediately? No, He powreth Him in through IESVS CHRIST our Sauiour:
Is that Spirit from the Father immediately? No, He poureth Him in through JESUS CHRIST our Saviour:
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so immediatly this Spirit commeth from IESVS CHRIST, but mediately from GOD as the Fountaine:
so immediately this Spirit comes from JESUS CHRIST, but mediately from GOD as the Fountain:
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Hee commeth from the Father to the Sonne, from the Sonne to vs. Iohn 15. 26. The cause of this order is this:
He comes from the Father to the Son, from the Son to us John 15. 26. The cause of this order is this:
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Hee is our Sauiour, and hath bought vs vvith a deare price:
He is our Saviour, and hath bought us with a deer price:
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the Spirite is bought to vs by the blood of IESVS CHRIST, His blood hath bought all which vve receiue and get by Him:
the Spirit is bought to us by the blood of JESUS CHRIST, His blood hath bought all which we receive and get by Him:
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so He giueth His holy Spirit vvith all His graces, by the hand of IESVS CHRIST the man.
so He gives His holy Spirit with all His graces, by the hand of JESUS CHRIST the man.
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Then if ye would haue the Spirit, dresse your selues to that treasure in Heauē,
Then if you would have the Spirit, dress your selves to that treasure in Heaven,
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and beseech God that He would vouchsafe to send that Spirit vpon you through IESVS CHRIST,
and beseech God that He would vouchsafe to send that Spirit upon you through JESUS CHRIST,
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and giue you His grace by the hand of the man CHRIST.
and give you His grace by the hand of the man CHRIST.
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Yet to open vp the vvordes more narrowly, Which Hee powreth out, &c. He speaketh of the Spirit, as it were of vvater:
Yet to open up the words more narrowly, Which He poureth out, etc. He speaks of the Spirit, as it were of water:
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the Spirite heere is compared to vvater, because of the vvashing:
the Spirit Here is compared to water, Because of the washing:
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for as the one vvasheth the filth of the body, so the other vvasheth the filth of the soule.
for as the one Washeth the filth of the body, so the other Washeth the filth of the soul.
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Hee is not content to say, Hee powreth out the Spirit, simply, but hee saith, aboundantly, in a great measure, as a flood in aboundance.
He is not content to say, He poureth out the Spirit, simply, but he Says, abundantly, in a great measure, as a flood in abundance.
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This teacheth two things to vs:
This Teaches two things to us:
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first, the liberality of GOD, Hee giueth not grace niggardly, as men, but vvhatsoeuer vvee gette, it is in aboundance:
First, the liberality of GOD, He gives not grace niggardly, as men, but whatsoever we get, it is in abundance:
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His loue is rich, His mercy is rich, the Spirit vvhich He giueth vnto vs is rich:
His love is rich, His mercy is rich, the Spirit which He gives unto us is rich:
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so Hee is liberall vnto vs. Then it followeth of this also, that vve are very foule and vncleane.
so He is liberal unto us Then it follows of this also, that we Are very foul and unclean.
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A cloth that is very foule, will require much vvater & washing: euen so vvee must haue aboundance of grace, because vvee vvere so foule through sin:
A cloth that is very foul, will require much water & washing: even so we must have abundance of grace, Because we were so foul through since:
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but suppose vve vvere neuer so foule, except vve get a sight of our filthinesse, vve vvill neuer desire to be vvashen:
but suppose we were never so foul, except we get a sighed of our filthiness, we will never desire to be vvashen:
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when Dauid felt himselfe verie filthie in murther and adulterie, he cryed, Wash mee, O Lord,
when David felt himself very filthy in murder and adultery, he cried, Wash me, Oh Lord,
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and make mee cleane, PSAL. 51. When a bodie commeth to a remorse of conscience, it is a vvonder to see howe hee vvill drinke in that Spirite,and make me clean, PSALM 51. When a body comes to a remorse of conscience, it is a wonder to see how he will drink in that Spirit,
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and desire to bee satiate vvith that vvater.
and desire to be satiate with that water.
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A foule bodie that hath not the sense of his filthinesse, will neuer crie for vvashing.
A foul body that hath not the sense of his filthiness, will never cry for washing.
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The murtherer and the harlot vvill neuer crie, Lord vvashe mee, except they gette a sight of their owne vncleannesse.
The murderer and the harlot will never cry, Lord wash me, except they get a sighed of their own uncleanness.
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Blessed are they that hunger and thirst for righteousnesse, for they shall be filled, MATTH. 5. 6. There may bee mooued a question heere,Blessed Are they that hunger and thirst for righteousness, for they shall be filled, MATTHEW. 5. 6. There may be moved a question Here,
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Howe is it saide, that the Spirite is powred out so aboundantly, how many feeleth this riches? Will a man or vvoman discende into their selues, they will finde great lacke and scarcitie of this Spirit. Brethren, I answere:
How is it said, that the Spirit is poured out so abundantly, how many feeleth this riches? Will a man or woman descend into their selves, they will find great lack and scarcity of this Spirit. Brothers, I answer:
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One droppe of the Spirite of Iesus Christ is coūted great riches: one droppe of grace is great riches: one droppe of the vvater of life, is greater riches,
One drop of the Spirit of Iesus christ is counted great riches: one drop of grace is great riches: one drop of the water of life, is greater riches,
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than all the vvater in the vvorlde:
than all the water in the world:
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it vvill vveigh downe all the precious things that are vpon the face of ye earth.
it will weigh down all the precious things that Are upon the face of you earth.
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Thou that hast gotten one droppe of grace in Iesus Christ, thou art richer than all the kinges in the worlde.
Thou that hast got one drop of grace in Iesus christ, thou art Richer than all the Kings in the world.
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Moreouer, if this droppe of grace could bee dried vp in the heartes of the regenerate, it were lesse to be coūted of:
Moreover, if this drop of grace could be dried up in the hearts of the regenerate, it were less to be counted of:
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but there is stil droppe after droppe, and none ende of dropping:
but there is still drop After drop, and none end of dropping:
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Continually thou art refreshed now and then vvith new drops of grace, so long as thou liuest.
Continually thou art refreshed now and then with new drops of grace, so long as thou Livest.
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So this cōtinuance in dropping is a great riches: thou hast no cause to complaine, that hath this continuance.
So this Continuance in dropping is a great riches: thou hast no cause to complain, that hath this Continuance.
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Well is the soule that getteth droppe after droppe, for that soule may saye it hath gotten great riches.
Well is the soul that gets drop After drop, for that soul may say it hath got great riches.
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Thus much for the first part of our saluatiō, called regeneration:
Thus much for the First part of our salvation, called regeneration:
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when God putteth to His hande to saue vs, He putteth to His hād & vvasheth vs inwardly and outwardlie, and giueth vs His Spirit.
when God putteth to His hand to save us, He putteth to His hand & Washeth us inwardly and outwardly, and gives us His Spirit.
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Nowe followeth the next part, That being justified by grace, we may be made heyres according to the hope of life euerlasting.
Now follows the next part, That being justified by grace, we may be made Heirs according to the hope of life everlasting.
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The next part standeth in justification. I vvill not insist, I shall touch it in a worde:
The next part Stands in justification. I will not insist, I shall touch it in a word:
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It is none other thing but the imputing of the righteousnesse of IESVS CHRIST vnto vs. This righteousnesse is not inherent in vs,
It is none other thing but the imputing of the righteousness of JESUS CHRIST unto us This righteousness is not inherent in us,
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but the satisfaction of IESVS CHRIST is imputed to vs. This Iustification in effect is none other thing, but forgiuenesse of sinnes.
but the satisfaction of JESUS CHRIST is imputed to us This Justification in Effect is none other thing, but forgiveness of Sins.
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when God forgiueth thee thy sinnes ▪ & accounteth Christs righteousnesse to bee thine, and laieth not thy sinne to thy charge. Al is one thing.
when God forgives thee thy Sins ▪ & accounteth Christ righteousness to be thine, and Layeth not thy sin to thy charge. All is one thing.
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Iustification is not this y• men dreame of, to wit, a righteousnes inherēt in our selues,
Justification is not this y• men dream of, to wit, a righteousness inherent in our selves,
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but it is another mans justice which by imputation is made ours.
but it is Another men Justice which by imputation is made ours.
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Compare these two together, Iustification and Regeneration, and consider the naturall order of them, Iustification is first.
Compare these two together, Justification and Regeneration, and Consider the natural order of them, Justification is First.
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A man is justified by the blood of IESVS CHRIST imputed to him, ere euer he be regenerate by the Spirit.
A man is justified by the blood of JESUS CHRIST imputed to him, ere ever he be regenerate by the Spirit.
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The Spirite that vvasheth him in regeneration commeth through the blood:
The Spirit that Washeth him in regeneration comes through the blood:
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the blood, first, and then commeth in regeneration, and vvasheth awaye the mother sinne, and the foule stinking corruption that is in thee,
the blood, First, and then comes in regeneration, and Washeth away the mother sin, and the foul stinking corruption that is in thee,
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and both thy justification and regeneration commeth of free grace, without merites: for these two are euer opponed, grace and mercie:
and both thy justification and regeneration comes of free grace, without merits: for these two Are ever opponed, grace and mercy:
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preasse not to deale these two: to giue GOD one part, and to attribute another part to thy selfe:
press not to deal these two: to give GOD one part, and to attribute Another part to thy self:
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leaue thy merites behinde thee, and take thee to the mercy of God, otherwise there is no saluation for thee.
leave thy merits behind thee, and take thee to the mercy of God, otherwise there is no salvation for thee.
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Thereafter commeth on another part of saluation, vvee are made heires of euerlasting Life: but there is something going betwixt, that is not set downe here:
Thereafter comes on Another part of salvation, we Are made Heirs of everlasting Life: but there is something going betwixt, that is not Set down Here:
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For yee see, that when wee are justified and regenerated, vvee are made sonnes by adoption:
For ye see, that when we Are justified and regenerated, we Are made Sons by adoption:
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before we be heyres, vve must bee children. But I leaue this, because the Apostle speaketh not of it heere. Then the last part is:
before we be Heirs, we must be children. But I leave this, Because the Apostle speaks not of it Here. Then the last part is:
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Wee are made heyres of the Kingdome of Heauen:
we Are made Heirs of the Kingdom of Heaven:
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vvhat more can be required in saluation? there is the highest degree, Thou art placed in thine inheritance, there is thy perfection, According to the hope of eternall Lift, lest vvee should thinke, that vvee are alreadie put in possession of this inheritance:
what more can be required in salvation? there is the highest degree, Thou art placed in thine inheritance, there is thy perfection, According to the hope of Eternal Lift, lest we should think, that we Are already put in possession of this inheritance:
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he meeteth this, and sheweth, that albeit vve are in this life made heyres, yet vvee are not in this life put into a reall possession of this heyrship:
he meeteth this, and shows, that albeit we Are in this life made Heirs, yet we Are not in this life put into a real possession of this heirship:
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but hee saieth, according to hope:
but he Saith, according to hope:
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vvee are heyres by hope, but once hope and all shall goe awaye, and vvee shall bee heyres in very deede.
we Are Heirs by hope, but once hope and all shall go away, and we shall be Heirs in very deed.
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Yet hope is necessarie so long as vvee liue heere:
Yet hope is necessary so long as we live Here:
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so long as the Father is liuing, the heyres haue a to-looke and a hope of the heyrship:
so long as the Father is living, the Heirs have a to-looke and a hope of the heirship:
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Hope thou, or else thou shalt neuer see Heauen.
Hope thou, or Else thou shalt never see Heaven.
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Nowe this hope is not so bare, that in the meane time vvee haue no fruition of the thing hoped for:
Now this hope is not so bore, that in the mean time we have no fruition of the thing hoped for:
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yea, euen in this life the fruition of Heauen is begunne in effect:
yea, even in this life the fruition of Heaven is begun in Effect:
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and if thou haue not the beginning of it heere, hope neuer for the accomplishment of it heereafter.
and if thou have not the beginning of it Here, hope never for the accomplishment of it hereafter.
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Wee haue a beginning in this life, but as for the full possession and fruition of our inheritance, it is reserued to the life to come:
we have a beginning in this life, but as for the full possession and fruition of our inheritance, it is reserved to the life to come:
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And therefore it is, that the Godly in this life hope still for the comming of IESVS CHRIST, till they bee set and placed vvith Him, in that inheritance purchased to vs by His blood:
And Therefore it is, that the Godly in this life hope still for the coming of JESUS CHRIST, till they be Set and placed with Him, in that inheritance purchased to us by His blood:
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To vvhome vvith the Father, and the Holy Spirite, bee all Honour, Prayse, and Glory, for euer and euer, AMEN.
To whom with the Father, and the Holy Spirit, be all Honour, Praise, and Glory, for ever and ever, AMEN.
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THE TWELFTH SERMON. PSALME CXXX. Out of the deepe places haue I called vnto Thee, O LORD. LORD, heare my voyce:
THE TWELFTH SERMON. PSALM CXXX. Out of the deep places have I called unto Thee, Oh LORD. LORD, hear my voice:
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let Thine eares attende to the voyce of my prayers. If Thou, O LORD, straightly markest iniquities, O LORD, who shall stand? let Thine ears attend to the voice of my Prayers. If Thou, Oh LORD, straightly markest iniquities, Oh LORD, who shall stand?
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But mercie is with Thee, that Thou mayest bee feared. But mercy is with Thee, that Thou Mayest be feared.
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THE inscription of this PSALME (Brethren) declareth that it is a PSALME most excellent:
THE inscription of this PSALM (Brothers) Declareth that it is a PSALM most excellent:
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The excellencie of it wee remit to the matter contained therein:
The excellency of it we remit to the matter contained therein:
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it hath bene penned by some holy man, and Prophet of old, but by whom it is not certaine:
it hath be penned by Some holy man, and Prophet of old, but by whom it is not certain:
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It is sufficient to vs to knowe that the Spirite of GOD was the dyter of it.
It is sufficient to us to know that the Spirit of GOD was the dyter of it.
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To come to the matter and partes thereof, The Prophet (whosoeuer he was) first setteth downe the estate and disposition of his soule in trouble, to wit, that he ranne to the Lord,
To come to the matter and parts thereof, The Prophet (whosoever he was) First sets down the estate and disposition of his soul in trouble, to wit, that he ran to the Lord,
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and prayed to Him for deliuerie: and this hee doeth to the fift verse.
and prayed to Him for delivery: and this he doth to the fift verse.
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Next, finding in verie deede the effectes of the prayer hee made, and finding mercy and deliuerie as hee craued, hee professeth before all the worlde, that as he had before awaited vpon GOD,
Next, finding in very deed the effects of the prayer he made, and finding mercy and delivery as he craved, he Professes before all the world, that as he had before awaited upon GOD,
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so hee will await still vpon Him, and He will put his confiden̄ce in Him: and this he doeth to the seuenth verse:
so he will await still upon Him, and He will put his confidence in Him: and this he doth to the Seventh verse:
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lastly, from the seuenth verse to the ende, he recommendeth this duetie to Israel, that is, to the Church of GOD, to waite vpon the LORD,
lastly, from the Seventh verse to the end, he recommendeth this duty to Israel, that is, to the Church of GOD, to wait upon the LORD,
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and with the recommendation, hee giueth in forceable reasons to mooue them.
and with the recommendation, he gives in forceable Reasons to move them.
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To come to the first part, first hee saith, that in his greatest danger hee cryed to the Lord IEHOVAH.
To come to the First part, First he Says, that in his greatest danger he cried to the Lord JEHOVAH.
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Next, hee setteth downe the prayer.
Next, he sets down the prayer.
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To come to the proposition, he saith, Out of the deepe: yet more, Out of the deepe places haue I called vnto thee, O IEHOVAH.
To come to the proposition, he Says, Out of the deep: yet more, Out of the deep places have I called unto thee, Oh JEHOVAH.
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By these deepe places hee vnderstandeth great miseries, great dangers, wherein his body was, great terror and feare in his conscience,
By these deep places he understandeth great misery's, great dangers, wherein his body was, great terror and Fear in his conscience,
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for his sinne & offerding of God:
for his sin & offerding of God:
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for the Scripture (as ye may see Psal. 69. 2. 3) compareth great afflictions to deepe waters, wherein a man is like to drowne:
for the Scripture (as you may see Psalm 69. 2. 3) compareth great afflictions to deep waters, wherein a man is like to drown:
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and manie a time, when the body is in danger, the soule will bee like to drowne in desperation.
and many a time, when the body is in danger, the soul will be like to drown in desperation.
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No doubt, the greatnesse of the danger made him to vtter to the Lord voyces cōming from the very deapth of the heart.
No doubt, the greatness of the danger made him to utter to the Lord voices coming from the very depth of the heart.
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If we felt our selues in great dāger, we wold call from the deapth of our hearts to God:
If we felt our selves in great danger, we would call from the depth of our hearts to God:
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he vttered not a voyce onely, but a lowde voyce, with a crie. This is the meaning of the words.
he uttered not a voice only, but a loud voice, with a cry. This is the meaning of the words.
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We so here first, that the children of God, whom God loueth most intirely, are many times subject to great and extreame dangers and troubles:
We so Here First, that the children of God, whom God loves most entirely, Are many times Subject to great and extreme dangers and Troubles:
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and if euer thou thinkest to come to Heauen, make thee in thine owne course to suffer one trouble or other.
and if ever thou Thinkest to come to Heaven, make thee in thine own course to suffer one trouble or other.
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Let no man thersore, judge euill of a man because he suffereth.
Let no man thersore, judge evil of a man Because he suffers.
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Next we see the greater the danger bee, the heauier ye distresse & the afflictiō wherwith ye godlie is exercised bee, the more vehement, feruent,
Next we see the greater the danger be, the Heavier the distress & the affliction wherewith you godly is exercised be, the more vehement, fervent,
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& earnest will their prayer be they haue to God:
& earnest will their prayer be they have to God:
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and howe commeth this to passe? Euen in this maner, & by these degrees, Oppressiō & afflictiō worketh in the hearts of the faithfull a sense of ye common misery of nature:
and how comes this to pass? Eve in this manner, & by these Degrees, Oppression & affliction works in the hearts of the faithful a sense of you Common misery of nature:
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Whē the hand of ye Lord is vpon afaithful man, then he begins to feele his sinne & corruption:
When the hand of you Lord is upon afaithful man, then he begins to feel his sin & corruption:
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And except the LORD exercise vs in this life, either one way or other, the best of vs all will fall into such a sound sleepe, that we will neither remember what we haue bene, what wee are,
And except the LORD exercise us in this life, either one Way or other, the best of us all will fallen into such a found sleep, that we will neither Remember what we have be, what we Are,
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nor what wee shall bee, neither acknowledge our selues to be sinners:
nor what we shall be, neither acknowledge our selves to be Sinners:
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So there is a necessity of afflictions, for affliction bringeth vs to a feeling of our misery.
So there is a necessity of afflictions, for affliction brings us to a feeling of our misery.
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Next, when through affliction, the heart is prepared and brought to some sense of sin,
Next, when through affliction, the heart is prepared and brought to Some sense of since,
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then it is capable of grace, thē it prayeth to God. (Look neuer to come to Heauen if thou feelest not thy finne,
then it is capable of grace, them it Prayeth to God. (Look never to come to Heaven if thou Feel not thy fin,
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yea, and that thou art a miserable sinner) Then, if once thine heart bee prepared with some sense of sinne and miserie,
yea, and that thou art a miserable sinner) Then, if once thine heart be prepared with Some sense of sin and misery,
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then commeth in that holy Spirit of Iesus Christ, which in ye Scripture is called the Spirit of adoption, who finding ye heart dejected and made lowlie (the Spirite will nerer looke in to a proude heart) beginneth to worke,
then comes in that holy Spirit of Iesus christ, which in the Scripture is called the Spirit of adoption, who finding the heart dejected and made lowly (the Spirit will nearer look in to a proud heart) begins to work,
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& to touch the heart of the miserable sinner with a sweet sense of mercie through Iesus, hee beginneth to shedde abroade the loue of Christ into the soule:
& to touch the heart of the miserable sinner with a sweet sense of mercy through Iesus, he begins to shed abroad the love of christ into the soul:
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and when once the heart hath tasted of the sweetnesse of mercie, and as Peter saieth, hath tasted how sweet and gracious the Lord is,
and when once the heart hath tasted of the sweetness of mercy, and as Peter Saith, hath tasted how sweet and gracious the Lord is,
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and findeth this passing loue of God in Iesus Christ, then i• … eth a boldnesse,
and finds this passing love of God in Iesus christ, then i• … eth a boldness,
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and beginneth with confidence & peartnesse to present itselfe before God, and to put vp prayers and requestes, Roman. 8. 26. When once that Spirite hath giuen libertie,
and begins with confidence & peartnesse to present itself before God, and to put up Prayers and requests, Roman. 8. 26. When once that Spirit hath given liberty,
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then we crie with an open mouth (for the heart is wide opened) Abba, Father, Roman. 8. 15. Because wee haue gotten a sense of that fatherlie loue in Iesus Christ.
then we cry with an open Mouth (for the heart is wide opened) Abba, Father, Roman. 8. 15. Because we have got a sense of that fatherly love in Iesus christ.
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The prayer of the faithfull is most effectuall when they are in greatest danger, and then the voyce is lowdest:
The prayer of the faithful is most effectual when they Are in greatest danger, and then the voice is Loudest:
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for it is the Spirit of GOD, who maketh intercession for vs with sighes which cannot be expressed,
for it is the Spirit of GOD, who makes Intercession for us with sighs which cannot be expressed,
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but God knoweth the meaning of his Spirit.
but God Knoweth the meaning of his Spirit.
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Now, Brethren, surely few of vs haue yet beene in this deepnesse and extreamitie of miserie:
Now, Brothers, surely few of us have yet been in this deepness and extremity of misery:
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the Lord hath not yet so pressed vs with His hand, as Hee hath done many others:
the Lord hath not yet so pressed us with His hand, as He hath done many Others:
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and therefore, •e•• there is amongst vs, who hath this feeling of sinne and miserie: and consequently few of vs can pray so earnestly.
and Therefore, •e•• there is among us, who hath this feeling of sin and misery: and consequently few of us can pray so earnestly.
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Howe many are there amongst you that dare say, that yee feele sensibly the common miserie of nature? Goe to your hearts,
Howe many Are there among you that Dare say, that ye feel sensibly the Common misery of nature? Go to your hearts,
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and looke if yee feele it not sleeping in sinne:
and look if ye feel it not sleeping in sin:
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and so long as thou sleepest thus, and knowest not thy miserie, howe wilt thou bee carefull to feele the loue of Christ? and how wilt thou earnestly pray to God? And certainly I take this coldnesse in prayer to be a fore-runner of a judgement to ouer-take this Land. No, it were better to bee swimming in the waters of affliction, praying earnestly to GOD,
and so long as thou Sleepest thus, and Knowest not thy misery, how wilt thou be careful to feel the love of christ? and how wilt thou earnestly pray to God? And Certainly I take this coldness in prayer to be a forerunner of a judgement to overtake this Land. No, it were better to be swimming in the waters of affliction, praying earnestly to GOD,
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than to bee this way lying in prosperitie without prayer. Nowe I goe forward.
than to be this Way lying in Prosperity without prayer. Now I go forward.
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After hee hath proponed, that out of the deepnesse hee cryed to IEHOVAH, then to let vs see his cryes, hee setteth downe the forme of prayer that hee vsed in his great miseries:
After he hath proponed, that out of the deepness he cried to JEHOVAH, then to let us see his cries, he sets down the Form of prayer that he used in his great misery's:
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first he saieth, O Lord, heare my voyce:
First he Saith, Oh Lord, hear my voice:
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Next, in the other wordes, hee doubleth ouer the same petition, Attende to the voyce of my prayers:
Next, in the other words, he doubles over the same petition, Attend to the voice of my Prayers:
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for hee prayeth not coldly, but hee cryeth earnestly: certainly, the doubling of the crie would be opened vp from the ground.
for he Prayeth not coldly, but he Cries earnestly: Certainly, the doubling of the cry would be opened up from the ground.
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Wee should gripe downe to the heart, from whence the prayers of the godlie do flow, that when we heare them,
we should gripe down to the heart, from whence the Prayers of the godly do flow, that when we hear them,
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or reade them, we may get such an heart & disposition in prayer as they had.
or read them, we may get such an heart & disposition in prayer as they had.
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The doubling of the prayer, and the mouth wide opening, commeth of the doubling of the graces of the Spirite of GOD in the heart,
The doubling of the prayer, and the Mouth wide opening, comes of the doubling of the graces of the Spirit of GOD in the heart,
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and of a double opening of the heart:
and of a double opening of the heart:
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for except the heart be opened in prayer, the mouth cannot be opened with pleasure, otherwise if thou speake anie thing, I will not giue one pennie for it:
for except the heart be opened in prayer, the Mouth cannot be opened with pleasure, otherwise if thou speak any thing, I will not give one penny for it:
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So the opening of the mouth commeth from the opening of the heart When the Holy Spirit so sweetly maketh manifest the loue of God to the creature,
So the opening of the Mouth comes from the opening of the heart When the Holy Spirit so sweetly makes manifest the love of God to the creature,
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then ye tongue is loosed, & the second cry cōmeth of the second grace, & of ye second opening of the heart:
then you tongue is loosed, & the second cry comes of the second grace, & of the second opening of the heart:
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& so oft as thou cryest, so oft is there a new grace & motion within the heart wrought by the Holy Spirite,
& so oft as thou Christ, so oft is there a new grace & motion within the heart wrought by the Holy Spirit,
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for it is Hee onely that openeth the mouth piece and piece, to speake to God:
for it is He only that Openeth the Mouth piece and piece, to speak to God:
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for take this for a certainty that Paul saith, There is none that can call Iesus Lord, without that Spirit come in, 1. Corin. 12. 3. And againe hee saith, We knowe not what wee should pray,
for take this for a certainty that Paul Says, There is none that can call Iesus Lord, without that Spirit come in, 1. Corin. 12. 3. And again he Says, We know not what we should pray,
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or how wee ought to pray, without that Spirit teach vs, Romanes chap. 8. verse 26. And if Hee teach not, no man or woman is able once to open the mouth with confidence and liberty to pray.or how we ought to pray, without that Spirit teach us, Romans chap. 8. verse 26. And if He teach not, no man or woman is able once to open the Mouth with confidence and liberty to pray.
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And so, Brethren, if yee would speake well, pray well, or doe well, looke euer to the disposition of the heart,
And so, Brothers, if ye would speak well, pray well, or do well, look ever to the disposition of the heart,
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and night and daye pray for that Spirit, who may transchange thee, transforme thee, and take thee out of nature, and plant thee in grace:
and night and day pray for that Spirit, who may transchange thee, transform thee, and take thee out of nature, and plant thee in grace:
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for so long as thou remainest in nature, thou canst not thinke well, thou canst not speake well, thou canst doe nothing well,
for so long as thou remainest in nature, thou Canst not think well, thou Canst not speak well, thou Canst do nothing well,
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yea, thou art worse than a very beast. But because the wordes are very weightie, wee will yet consider them better:
yea, thou art Worse than a very beast. But Because the words Are very weighty, we will yet Consider them better:
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What meaneth h•• when he saieth, Lord, let thine eare bee attentiue to my prayer? Thought he that the Lord heard him no•• and that the Lord played the part of a deafe man? No ▪ He meaneth not this:
What means h•• when he Saith, Lord, let thine ear be attentive to my prayer? Thought he that the Lord herd him no•• and that the Lord played the part of a deaf man? No ▪ He means not this:
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look to the estate of the godly, when ye hand of the Lord is vpō them,
look to the estate of the godly, when you hand of the Lord is upon them,
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when ye Lord afflicteth vs any way, we think that He neither heareth nor seeth vs, nor remembreth vpō vs:
when you Lord afflicts us any Way, we think that He neither hears nor sees us, nor Remember upon us:
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Indeed I grant, it is not so in effect, for God neuer altereth His affection towardes His owne:
Indeed I grant, it is not so in Effect, for God never altereth His affection towards His own:
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but the faithfull oftentimes judge and apprehend so, and all the fault of this is in vs. Yee see how Dauid oftentimes complaineth to the Lord, that Hee had forsaken him, Hee had left him,
but the faithful oftentimes judge and apprehend so, and all the fault of this is in us Ye see how David oftentimes Complaineth to the Lord, that He had forsaken him, He had left him,
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and desireth that He shold look vpō him:
and Desires that He should look upon him:
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I aske ▪ Is it so indeed, that when the faithfull soule crieth, Lord heare see,
I ask ▪ Is it so indeed, that when the faithful soul cries, Lord hear see,
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and remēber, that He heareth not, He s•eth not He remembreth not? No question but He doth ▪ for Hee that made the eye, seeth Hee not? Hee that made the eare, heareth He not? Hee that formed the heart of man, vnderstandeth He not? remembreth He not? Psal. 94. Yea, all things are patent to His Majesty,
and Remember, that He hears not, He s•eth not He Remember not? No question but He does ▪ for He that made the eye, sees He not? He that made the ear, hears He not? He that formed the heart of man, understandeth He not? Remember He not? Psalm 94. Yea, all things Are patent to His Majesty,
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albeit when Hee maketh it not manifest by some sensible effectes and operation, we think He heareth not, He seeth not, He remembreth not, His fauour & affection is neuer indeed altered no• chāged frō his own children:
albeit when He makes it not manifest by Some sensible effects and operation, we think He hears not, He sees not, He Remember not, His favour & affection is never indeed altered no• changed from his own children:
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Then whē they cry for His presence, are they altogether destitute & depriued of his presēce? no, they want it not:
Then when they cry for His presence, Are they altogether destitute & deprived of his presence? no, they want it not:
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for who gaue the heart to saye, Lord heare me, Lord see and remember me,
for who gave the heart to say, Lord hear me, Lord see and Remember me,
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if that thou hadst not some presence of the Lord in thine heart? thou couldest neuer vtter these voyces to God.
if that thou Hadst not Some presence of the Lord in thine heart? thou Couldst never utter these voices to God.
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Thē I say, If I haue the presence of God when I crie vnto Him,
Them I say, If I have the presence of God when I cry unto Him,
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why crie I, and pray I, as though I had not His presence? Are not such prayers in vaine? No,
why cry I, and pray I, as though I had not His presence? are not such Prayers in vain? No,
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for although we haue the presence of God when wee praye, yet for all that our prayers to God are not in vaine:
for although we have the presence of God when we pray, yet for all that our Prayers to God Are not in vain:
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for if we had Him of before in any measure by our prayers, He will manifest Himselfe more sensibly, piece and piece, more and more:
for if we had Him of before in any measure by our Prayers, He will manifest Himself more sensibly, piece and piece, more and more:
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And looke howe much more strongly thou cryest, so much the more will the Lord bee drawne to thy soule,
And look how much more strongly thou Christ, so much the more will the Lord be drawn to thy soul,
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and so much the more shalt thou finde the increase and grouth of grace in thy soule.
and so much the more shalt thou find the increase and grouth of grace in thy soul.
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It is vnpossible, that the prayer of a faithfull man, if it were but one worde that proceedeth from the Spirit of adoption, can passe away without comfort:
It is unpossible, that the prayer of a faithful man, if it were but one word that Proceedeth from the Spirit of adoption, can pass away without Comfort:
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for the Lord giueth His Spirit to no man in vaine, but because He knoweth the meaning of His owne Spirit,
for the Lord gives His Spirit to no man in vain, but Because He Knoweth the meaning of His own Spirit,
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therefore He will graunt that thing for which hee maketh request, there is nothing more certaine:
Therefore He will grant that thing for which he makes request, there is nothing more certain:
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And therefore the Lord ( Matth. 5. 6.) pronounceth them blessed, who hunger and thirst for righteousnesse,
And Therefore the Lord (Matthew 5. 6.) pronounceth them blessed, who hunger and thirst for righteousness,
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for, saith hee, they shall bee filled and satisfied:
for, Says he, they shall be filled and satisfied:
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And so Christ speaketh to that woman of Samaria, Ioh. 4. 13. 14. If thou soughtest a drinke, I shoulde giue thee a drinke of the water of life:
And so christ speaks to that woman of Samaria, John 4. 13. 14. If thou soughtest a drink, I should give thee a drink of the water of life:
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for the water that I shall giue, shall bee in a man (or woman) a Well of water springing vp into eternall life:
for the water that I shall give, shall be in a man (or woman) a Well of water springing up into Eternal life:
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meaning generally, that whosoeuer hath gotten the first fruites of the Spirite, and the beginnings of grace, desireth and seeketh for further progresse and increase, that the LORD shoulde euer furnish them with something to quench their thirst,
meaning generally, that whosoever hath got the First fruits of the Spirit, and the beginnings of grace, Desires and seeks for further progress and increase, that the LORD should ever furnish them with something to quench their thirst,
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and that because they shoulde euer haue a fountaine within their bellie, to furnishe something to them when they thirsted:
and that Because they should ever have a fountain within their belly, to furnish something to them when they thirsted:
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so that when as they shoulde seeke refreshment, they might gette it in aboundance. And if we felt this thirst and drinesse of the soule, we would seeke earnestly:
so that when as they should seek refreshment, they might get it in abundance. And if we felt this thirst and dryness of the soul, we would seek earnestly:
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for there was neuer such a drynesse and such an heate in any man naturally ▪ as there is in vs through sinne.
for there was never such a dryness and such an heat in any man naturally ▪ as there is in us through sin.
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Consider thine owne experience, when thou hast felt somtimes the great burthen of sinne, and the terrours of the wrath of God for sinne, whensoeuer in this estate thou camest to God,
Consider thine own experience, when thou hast felt sometimes the great burden of sin, and the terrors of the wrath of God for sin, whensoever in this estate thou camest to God,
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and prayedst for mercie, and said, I am a miserable sinner, LORD, giue mee mercie;
and prayedst for mercy, and said, I am a miserable sinner, LORD, give me mercy;
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hast thou not felt, that the Lord hath answered thee comfortably? and hath filled thine heart with joye,
hast thou not felt, that the Lord hath answered thee comfortably? and hath filled thine heart with joy,
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euen when in thy prayer thou sighest and sobbest vnspeakeablie? What meaneth that joye? Euen that as soone as thou openest thy mouth with libertie ▪ to seeke that water of life, the Lord conuayeth some portion of it into thine heart to quench thy thirst.
even when in thy prayer thou sighest and sobbest vnspeakeablie? What means that joy? Eve that as soon as thou openest thy Mouth with liberty ▪ to seek that water of life, the Lord conuayeth Some portion of it into thine heart to quench thy thirst.
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Now after hee hath cryed twise, hee subjoyneth in the next wordes, If thou, O Lord, straightly markest iniquities, O Lord, who shall stand.
Now After he hath cried twice, he subjoineth in the next words, If thou, Oh Lord, straightly markest iniquities, Oh Lord, who shall stand.
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This no question, followeth by way of preoccupation:
This no question, follows by Way of preoccupation:
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It might haue bene objected to him in his prayer (for manie are the temptations of the godly) by his conscience, pleading for GOD against him:
It might have be objected to him in his prayer (for many Are the temptations of the godly) by his conscience, pleading for GOD against him:
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or GOD Himselfe might haue saide, Thou prayest to mee and yet thou art a sinner,
or GOD Himself might have said, Thou Prayest to me and yet thou art a sinner,
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how should I heare thee? How darest thou stand before mee? It is a wonder that in my fierce wrath I destroye thee not.
how should I hear thee? How Darest thou stand before me? It is a wonder that in my fierce wrath I destroy thee not.
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To this hee answereth, first by waye of confession.
To this he Answers, First by Way of Confessi.
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It is true, O LORD, that if thou wilt straitelie marke iniquitie, that no flesh can stand in thy presence,
It is true, Oh LORD, that if thou wilt straitelie mark iniquity, that no Flesh can stand in thy presence,
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but they must bee consumed, through the rage of thy displeasure. Then hee answereth by waye of correction, But mercie is with thee:
but they must be consumed, through the rage of thy displeasure. Then he Answers by Way of correction, But mercy is with thee:
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the meaning is, Thou takest none heede to our iniquities, but of thy free mercie and grace, thou pardonest them all in thy Sonne IESVS CHRIST:
the meaning is, Thou Takest none heed to our iniquities, but of thy free mercy and grace, thou pardonest them all in thy Son JESUS CHRIST:
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for none of the Saincts, none of the Fathers, none of the Prophets, euer got mercy,
for none of the Saints, none of the Father's, none of the prophets, ever god mercy,
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but thorow that blood of IESVS CHRIST, who was slaine from the beginning of the worlde:
but thorough that blood of JESUS CHRIST, who was slain from the beginning of the world:
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through His blood only was the wrath of God pacified: except Gods justice bee first satisfied, there is no place left to mercy:
through His blood only was the wrath of God pacified: except God's Justice be First satisfied, there is no place left to mercy:
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therefore saith he, my refuge is to thy mercie.
Therefore Says he, my refuge is to thy mercy.
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Indeed our estate who liue now, is farre better than the estate of them who liued before Christ came into the world:
Indeed our estate who live now, is Far better than the estate of them who lived before christ Come into the world:
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for they saw ▪ the death & satisfaction of Christ, & remission of sin in his blood but a far of:
for they saw ▪ the death & satisfaction of christ, & remission of since in his blood but a Far of:
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but we see now all, already past, & wee may say, that now God in Christ is merciful to vs, is become our Father,
but we see now all, already past, & we may say, that now God in christ is merciful to us, is become our Father,
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and hath forgiuen all our sins.
and hath forgiven all our Sins.
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Now out of these words, & by this example of the Prophet, yee maye see what is the estate of Gods children in prayer:
Now out of these words, & by this Exampl of the Prophet, ye may see what is the estate of God's children in prayer:
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to wit, when in affliction they seeke to repaire to GOD by prayer, they will not so soone begin to pray,
to wit, when in affliction they seek to repair to GOD by prayer, they will not so soon begin to pray,
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but as soone their guiltie consciences will beginne to knocke and challenge them, as vnworthie to bee heard:
but as soon their guilty Consciences will begin to knock and challenge them, as unworthy to be herd:
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the conscience will stand vp, and if it be not cleansed, it will present thy sinnes before thee,
the conscience will stand up, and if it be not cleansed, it will present thy Sins before thee,
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and set them in order in all their circumstances.
and Set them in order in all their Circumstances.
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Albeit thou forget thy sinnes, after thou hast gotten thy pleasure, yet thou shalt see, that thy conscience hath marked them all:
Albeit thou forget thy Sins, After thou hast got thy pleasure, yet thou shalt see, that thy conscience hath marked them all:
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and as a man cannot reade when the booke is closed, yet beeing opened, they maye reade therein:
and as a man cannot read when the book is closed, yet being opened, they may read therein:
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Euen so, albeit vvhen our consciences are benummed, wee see not the vglinesse and guiltinesse of sinne,
Even so, albeit when our Consciences Are benumbed, we see not the ugliness and guiltiness of sin,
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yet when GOD wakeneth them, wee will see sinne in the owne colour, and finde the vglinesse and guiltinesse thereof:
yet when GOD wakeneth them, we will see sin in the own colour, and find the ugliness and guiltiness thereof:
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Our sinnes will come in, and stand vp as mountaines, and will hide the blessed face and presence of GOD from thee:
Our Sins will come in, and stand up as Mountains, and will hide the blessed face and presence of GOD from thee:
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Sinne goeth betwixt vs and GOD, and separateth vs from GOD.
Sin Goes betwixt us and GOD, and separateth us from GOD.
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The Sainctes finde in experience, that it is not an easie thing to finde a familiar accesse to God in prayer:
The Saints find in experience, that it is not an easy thing to find a familiar access to God in prayer:
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except our consciences first bee purged, wee can haue none accesse to GOD.
except our Consciences First be purged, we can have none access to GOD.
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Therefore, whosoeuer woulde drawe neare to GOD, let him seeke to followe the counsell of the Apostle, in the 10. Chapter of the Epistle to the Hebrewes, and the two and twentie verse, where he saith, Let vs draw neare with a true heart, in an assurance of faith sprinkled in our heartes from an euill conscience.
Therefore, whosoever would draw near to GOD, let him seek to follow the counsel of the Apostle, in the 10. Chapter of the Epistle to the Hebrews, and the two and twentie verse, where he Says, Let us draw near with a true heart, in an assurance of faith sprinkled in our hearts from an evil conscience.
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No flesh can haue a fauourable accesse to God, except his conscience bee first purged from guiltinesse ▪ yea, that which wee speake of the guiltinesse of sinne, wee speake also of sinne it selfe, that except it bee quite taken away out of His sight, that He will not look fauourably vpon vs. And this is that which the Prophet saieth here, If thou, O Lord, straightlie markest iniquities, O Lord, who shall stand? For,
No Flesh can have a favourable access to God, except his conscience be First purged from guiltiness ▪ yea, that which we speak of the guiltiness of sin, we speak also of sin it self, that except it be quite taken away out of His sighed, that He will not look favourably upon us And this is that which the Prophet Saith Here, If thou, Oh Lord, straightly markest iniquities, Oh Lord, who shall stand? For,
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as guiltinesse of sinne stayeth vs to beholde God, so sinne it selfe stayeth God from beholding vs (miserable wretches) with the eyes of His compassion.
as guiltiness of sin stays us to behold God, so sin it self stays God from beholding us (miserable wretches) with the eyes of His compassion.
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So long, therefore, as thy conscience is not purged, when thou goest to present thy selfe before His Majestie,
So long, Therefore, as thy conscience is not purged, when thou goest to present thy self before His Majesty,
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if thy conscience bee wakened, thou wilt finde God marking thy sinnes, laying them to thy charge,
if thy conscience be wakened, thou wilt find God marking thy Sins, laying them to thy charge,
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and wilt finde Him as a terrible Iudge, compassed about with burning wrath, readie to destroye thee:
and wilt find Him as a terrible Judge, compassed about with burning wrath, ready to destroy thee:
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and if He marke thee, thou hast no standing:
and if He mark thee, thou hast no standing:
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and if thou appeare not cloathed, with the righteousnesse and perfect satisfaction that IESVS through His blood hath purchased for thee, thou darest not presume to approach,
and if thou appear not clothed, with the righteousness and perfect satisfaction that JESUS through His blood hath purchased for thee, thou Darest not presume to approach,
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for then His fierce wrath shall bee poured out vpon thee.
for then His fierce wrath shall be poured out upon thee.
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Further wee learne heereof, that when euer wee would haue our prayers accepted, wee should beginne with an humble confession of our sinnes,
Further we Learn hereof, that when ever we would have our Prayers accepted, we should begin with an humble Confessi of our Sins,
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and vnworthinesse, and with an earnest prayer to forgiue the same: yea, wee must aggreadge our sinnes by all circumstances, as the Prophet doeth here.
and unworthiness, and with an earnest prayer to forgive the same: yea, we must aggreadge our Sins by all Circumstances, as the Prophet doth Here.
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No, none, not the holiest Sainctés, Fathers, nor Prophets, could be able to stand, if he marked their iniquitie, let bee himselfe, who was such an vnworthie wretch, who was laden with so manie and great sinnes.
No, none, not the Holiest Sainctés, Father's, nor prophets, could be able to stand, if he marked their iniquity, let bee himself, who was such an unworthy wretch, who was laden with so many and great Sins.
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Thou must not extenuate thy sinnes before GOD, if thou wouldest find fauour with GOD,
Thou must not extenuate thy Sins before GOD, if thou Wouldst find favour with GOD,
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as manie men commonlie doe, saying wee are all sinners, yea, manie men haue sinned more,
as many men commonly do, saying we Are all Sinners, yea, many men have sinned more,
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and haue done worse deedes than I haue done. That is not the way to finde Gods fauour.
and have done Worse Deeds than I have done. That is not the Way to find God's favour.
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Thou must bee very abject, vile, and contemptible in thine owne accompt, if thou wouldest haue the Lord to account of thee.
Thou must be very abject, vile, and contemptible in thine own account, if thou Wouldst have the Lord to account of thee.
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Then where shall wee get a remidie, to helpe an euill conscience? for sinne taketh away all joy and confidence in prayer.
Then where shall we get a remedy, to help an evil conscience? for sin Takes away all joy and confidence in prayer.
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The next wordes furnish a faire remidie, But mercie is with Thee:
The next words furnish a fair remedy, But mercy is with Thee:
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Lord, it is not Thy justice I looke to, but Thy mercie, Thy justice holdeth mee abacke,
Lord, it is not Thy Justice I look to, but Thy mercy, Thy Justice holds me aback,
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but Thy mercie allureth mee ▪ I flee from Thy justice and I claime to Thy mercie.
but Thy mercy Allureth me ▪ I flee from Thy Justice and I claim to Thy mercy.
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So when a man desireth his prayers to bee heard, hee must first haue a sight of his owne miserie, guiltinesse,
So when a man Desires his Prayers to be herd, he must First have a sighed of his own misery, guiltiness,
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and vnworthinesse, and of the fiercenesse of the Lords wrath for the same, and in all humilitie hee must confesse the same.
and unworthiness, and of the fierceness of the lords wrath for the same, and in all humility he must confess the same.
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Next hee must haue a sight of the Lordes mercie, and hope, that it is possible that GOD bee reconciled with him:
Next he must have a sighed of the lords mercy, and hope, that it is possible that GOD be reconciled with him:
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except that these two bee joyned together, hee commeth not duelie prepared, the one without the other will not serue, both are necessarie:
except that these two be joined together, he comes not duly prepared, the one without the other will not serve, both Are necessary:
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for without the knowledge, sight, and feeling of our miserie, of sinne, and of the wrath of God for the same, vvee will neuer be earnest in prayer:
for without the knowledge, sighed, and feeling of our misery, of sin, and of the wrath of God for the same, we will never be earnest in prayer:
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Who will aske, except hee finde his want? and without an humble confession, there is no cōming before God.
Who will ask, except he find his want? and without an humble Confessi, there is no coming before God.
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Thou must not do as the Pharisie did:
Thou must not do as the Pharisee did:
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reade that parable of the Pharisie and of the Publicane, Luke 18. The Pharisie was so blinded with selfe-loue, that hee could not see the filthinesse and corruption of his own heart:
read that parable of the Pharisee and of the Publican, Lycia 18. The Pharisee was so blinded with Self-love, that he could not see the filthiness and corruption of his own heart:
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and therefore, not only in the presence of man, whom he might deceiue, would he justifie himself,
and Therefore, not only in the presence of man, whom he might deceive, would he justify himself,
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but also in the very presence of God, who cannot be deceiued, & who searcheth the hearts, he would boast of his own righteousnes,
but also in the very presence of God, who cannot be deceived, & who Searches the hearts, he would boast of his own righteousness,
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and condemne the poore Publicane But what found he? It is saide, hee went home not justified, that all men might feare thereafter to come before God with a cōceit of their worthines.
and condemn the poor Publican But what found he? It is said, he went home not justified, that all men might Fear thereafter to come before God with a conceit of their worthiness.
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Thou must follow ye example of the poore Publicane, who being ashamed of himself, would not looke vp to Heauē,
Thou must follow you Exampl of the poor Publican, who being ashamed of himself, would not look up to Heaven,
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but looked down, & smote his brest, & said, O God, be mercifull vnto mee a sinner.
but looked down, & smote his breast, & said, Oh God, be merciful unto me a sinner.
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Next, if thou haue no more but a sight, sense, & confession of thy misery, will that bee sufficient? No,
Next, if thou have no more but a sighed, sense, & Confessi of thy misery, will that be sufficient? No,
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for albeit thou sawest all thy sinnes, and foundest the burthen thereof, and foundest the Lord as a judge in a judgement pursuing thee,
for albeit thou Sawest all thy Sins, and foundest the burden thereof, and foundest the Lord as a judge in a judgement pursuing thee,
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and heaping daylie judgement vpon judgement, and wrath vpon wrath, that will neuer make thee to drawe neare to the Lord,
and heaping daily judgement upon judgement, and wrath upon wrath, that will never make thee to draw near to the Lord,
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but by the contrary wil make thee to turne thy back vpon the LORD:
but by the contrary will make thee to turn thy back upon the LORD:
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for as a male-factor hath no pleasure to beholde the face of a judge, because his countenance is terrible, No more can the sinner abide the countenance of God, His judgementes & His wrath may make vs astonished, and stupified:
for as a Malefactor hath no pleasure to behold the face of a judge, Because his countenance is terrible, No more can the sinner abide the countenance of God, His Judgments & His wrath may make us astonished, and Stupified:
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but if there bee no more, they will neuer make vs to come to God.
but if there be no more, they will never make us to come to God.
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Then if this be not sufficient, what more is requisite? Euen a sight of the Lordes mercie,
Then if this be not sufficient, what more is requisite? Eve a sighed of the lords mercy,
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for that is most forceable to allure, as the Prophet saieth here, and as the Church of God saith ( Cant. 1. 2) because of the sauour of thy good ointments, therefore the Virgines loue thee:
for that is most forceable to allure, as the Prophet Saith Here, and as the Church of God Says (Cant 1. 2) Because of the savour of thy good ointments, Therefore the Virgins love thee:
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this onelie is forceable to allure ye sinner ▪ for all the judgementes of GOD, and curses of the lawe, will neuer allure him.
this only is forceable to allure you sinner ▪ for all the Judgments of GOD, and curses of the law, will never allure him.
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What was the chief thing that moued the Prodigall sonne to returne home to his father? Was it chiefely the distresse, the disgrace,
What was the chief thing that moved the Prodigal son to return home to his father? Was it chiefly the distress, the disgrace,
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and pouerty wherewith he was burthened, or the famine that almost caused him to sterue? No,
and poverty wherewith he was burdened, or the famine that almost caused him to starve? No,
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but the chiefe thing was this, hee remembred that hee had a louing father:
but the chief thing was this, he remembered that he had a loving father:
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that maketh him to resolue with an humble confession, to goe home, Luk. 15. Euen so is it vvith a sinner, it is not terrours and threatninges yt chiefely vvil moue him to come to God,
that makes him to resolve with an humble Confessi, to go home, Luk. 15. Eve so is it with a sinner, it is not terrors and threatenings that chiefly will move him to come to God,
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but ye consideration of His manifold & great mercies:
but you consideration of His manifold & great Mercies:
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therfore, if the Lord waken thy cōscience, present thy sins before thee, threaten thee, & heap judgemēts on thee,
Therefore, if the Lord waken thy conscience, present thy Sins before thee, threaten thee, & heap Judgments on thee,
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then say, Lord, I deserue to be threatned, & alwais to be plagued, but, Lord, thou knowst my nature, thes things wil not make me to come to Thee,
then say, Lord, I deserve to be threatened, & always to be plagued, but, Lord, thou Knowest my nature, these things will not make me to come to Thee,
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but will put mee away from Thee:
but will put me away from Thee:
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therefore, let mee see Thy manifolde mercies towards sinners, to allure me, and then I shall come vnto Thee.
Therefore, let me see Thy manifold Mercies towards Sinners, to allure me, and then I shall come unto Thee.
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So wee see the remidie against an euill conscience, to wit, an humble confession of sinne and vnworthinesse,
So we see the remedy against an evil conscience, to wit, an humble Confessi of sin and unworthiness,
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and a fleeing from the justice of God, to His mercie. The fairest & sweetest thing in the worlde is to feele the mercie of GOD.
and a fleeing from the Justice of God, to His mercy. The Fairest & Sweetest thing in the world is to feel the mercy of GOD.
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But herein there is great hardnesse and difficultie. It is not so easilie attained vnto, as men commonlie thinke:
But herein there is great hardness and difficulty. It is not so Easily attained unto, as men commonly think:
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for His mercie is compassed about with His justice, and with His wrath against sinners, as with a wall of fire:
for His mercy is compassed about with His Justice, and with His wrath against Sinners, as with a wall of fire:
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and he who will come to grace, he must come through a consuming fire:
and he who will come to grace, he must come through a consuming fire:
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and when hee preasseth to come neare, the fire of Gods wrath will holde him off,
and when he Presseth to come near, the fire of God's wrath will hold him off,
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and will strike out and burne vp the impenitent sinner, as fire doeth the stubble:
and will strike out and burn up the impenitent sinner, as fire doth the stubble:
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So it is an harder thing than manie think it to be, to win to Gods mercy.
So it is an harder thing than many think it to be, to win to God's mercy.
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And how shal this be remidied? By what meanes shall wee gette thorowe this wall of fire? Truely hee who woulde meane to passe thorow fire, had neede to bee well armed:
And how shall this be remidied? By what means shall we get thorough this wall of fire? Truly he who would mean to pass thorough fire, had need to be well armed:
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the man who preasseth to approach neare to that inuialable Majestie, who can abide no sort of vncleannesse,
the man who Presseth to approach near to that inuialable Majesty, who can abide no sort of uncleanness,
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and woulde drawe neare to the Throne of His grace must bee well armed against the justice and wrath of GOD, which debarreth sinners.
and would draw near to the Throne of His grace must be well armed against the Justice and wrath of GOD, which debarreth Sinners.
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Surelie there is none armour in the world that can preserue vs from that raging and consuming fire of the justice and wrath of GOD,
Surely there is none armour in the world that can preserve us from that raging and consuming fire of the Justice and wrath of GOD,
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but only the righteousnesse and satisfaction of Iesus Christ.
but only the righteousness and satisfaction of Iesus christ.
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Let a man vse all the meanes in the world, and he be not found in Christ, he shall haue none accesse to come thorowe the justice and wrath of God to the Throne of grace:
Let a man use all the means in the world, and he be not found in christ, he shall have none access to come thorough the Justice and wrath of God to the Throne of grace:
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yea, his soule and his conscience must bee sprinkled and purged from dead workes, with that blood which was offered vp to GOD to that ende by His eternall Spirite, Heb. 9. without he bee dipped in that blood, hee will finde GOD a terrible Iudge.
yea, his soul and his conscience must be sprinkled and purged from dead works, with that blood which was offered up to GOD to that end by His Eternal Spirit, Hebrew 9. without he be dipped in that blood, he will find GOD a terrible Judge.
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And after that through faith in the death and blood of IESVS, thou commest to that Throne of grace ▪ thou shalt heare the sweetest and moste comfortable voyce that euer was, that is, All thy sinnes are forgiuen thee in that blood.
And After that through faith in the death and blood of JESUS, thou Comest to that Throne of grace ▪ thou shalt hear the Sweetest and most comfortable voice that ever was, that is, All thy Sins Are forgiven thee in that blood.
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And if a man were cōdemned to die for some haynous cryme ▪ if the king would saye, I absolue thee, I forgiue thee, thou shalt liue:
And if a man were condemned to die for Some heinous crime ▪ if the King would say, I absolve thee, I forgive thee, thou shalt live:
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What joye and comfort woulde that voyce bring to the heart of him who was condemned? The Apostle saieth, Hebr. 10. 22. Let vs goe to the Throne of grace with a true heart,
What joy and Comfort would that voice bring to the heart of him who was condemned? The Apostle Saith, Hebrew 10. 22. Let us go to the Throne of grace with a true heart,
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and purged from an euill conscience through the blood of IESUS ▪ CHRIST, that is, Thinke not to come to that Throne of grace,and purged from an evil conscience through the blood of IESUS ▪ CHRIST, that is, Think not to come to that Throne of grace,
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except first thou bee purged with that blood.
except First thou be purged with that blood.
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Therefore, as euer thou wouldest bee in Heauen, or see the face of GOD to thy comfort, seeke to haue faith in CHRIST IESVS:
Therefore, as ever thou Wouldst be in Heaven, or see the face of GOD to thy Comfort, seek to have faith in CHRIST JESUS:
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Looke vvhat necessitie is laide vpon a sinner:
Look what necessity is laid upon a sinner:
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either must hee bee banished from the presence and face of GOD for euer, and be casten into the societie of the damned,
either must he be banished from the presence and face of GOD for ever, and be casten into the society of the damned,
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or else if he would bee saued, hee must bee imped and ingraffed by a true and liuely faith in Iesus Christ:
or Else if he would be saved, he must be imped and Ingrafted by a true and lively faith in Iesus christ:
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make thee for it with all thy maine, to get a gripe of Christ, as euer thou wouldest be saued.
make thee for it with all thy main, to get a gripe of christ, as ever thou Wouldst be saved.
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Nowe after hee hath met this objection, which God or his owne conscience in Gods cause might haue casten in, that hee was so vnworthie to bee heard by an humble confession of vnworthinesse,
Now After he hath met this objection, which God or his own conscience in God's cause might have casten in, that he was so unworthy to be herd by an humble Confessi of unworthiness,
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and by fleeing from His justice, and claiming to His great mercies, bee setteth downe the ende of this mercie and free forgiuenesse of sinnes,
and by fleeing from His Justice, and claiming to His great Mercies, be sets down the end of this mercy and free forgiveness of Sins,
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when he saieth, But mercie is with Thee, that Thou mayest bee feared:
when he Saith, But mercy is with Thee, that Thou Mayest be feared:
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The ende whereof the Lord granteth mercie and forgiuenesse of sinnes to sinners, is that they may obey, serue,
The end whereof the Lord grants mercy and forgiveness of Sins to Sinners, is that they may obey, serve,
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and worship God with pleasure and alacritie.
and worship God with pleasure and alacrity.
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No man can euer be able to glorifie God, and to serue Him chearfully, but the man who hath assurance that his sinnes are freely forgiuē him in that eternall loue of God, through the blood of Iesus:
No man can ever be able to Glorify God, and to serve Him cheerfully, but the man who hath assurance that his Sins Are freely forgiven him in that Eternal love of God, through the blood of Iesus:
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for none can glorifie God, except first he be glorified of God.
for none can Glorify God, except First he be glorified of God.
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Albeit the naturall man got neuer so manie and great benefites, yet because hee hath none assurance of the forgiuenesse of his sinnes he can neuer glorifie God, nor be thankfull to Him.
Albeit the natural man god never so many and great benefits, yet Because he hath none assurance of the forgiveness of his Sins he can never Glorify God, nor be thankful to Him.
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On the other part, It is vnpossible and if thou haue a sure perswasion that thy sinnes are forgiuen thee,
On the other part, It is unpossible and if thou have a sure persuasion that thy Sins Are forgiven thee,
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but thou wilt bee careful in some measure to meet the Lord God in loue, to pleasure Him, and to thanke Him:
but thou wilt be careful in Some measure to meet the Lord God in love, to pleasure Him, and to thank Him:
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for the first effect that floweth from the remission of sinnes, is sanctification or glorification:
for the First Effect that flows from the remission of Sins, is sanctification or glorification:
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And it is not possible ▪ but if thou bee glorified, thou must glorifie the Lord againe.
And it is not possible ▪ but if thou be glorified, thou must Glorify the Lord again.
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But the question may be here proponed, Wherein standeth our glorifying of God? hath He neede of our glorification? Can our seruice bee profitable to Him? Can our welldoing extend to Him? Hath He need of any thing that wee can doe? I answere:
But the question may be Here proponed, Wherein Stands our glorifying of God? hath He need of our glorification? Can our service be profitable to Him? Can our welldoing extend to Him? Hath He need of any thing that we can do? I answer:
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Indeede it is true, our well-doing cannot extende to Him, as Dauid confesseth of himselfe in the 16. Psalme, and the 2. vers.
Indeed it is true, our welldoing cannot extend to Him, as David Confesses of himself in the 16. Psalm, and the 2. vers.
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All the Kinges and Monarches in the world cannot doe any thing that is profitable and steadable to God:
All the Kings and Monarchs in the world cannot do any thing that is profitable and steadable to God:
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We are not able to adde any thing to the glory of God, for His glory is infinite,
We Are not able to add any thing to the glory of God, for His glory is infinite,
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and to an infinite thing nothing can bee added: for if anie thing coulde bee added, it were not infinite.
and to an infinite thing nothing can be added: for if any thing could be added, it were not infinite.
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The Father, the Sonne and the Holy Spirite perfectlie glorified one another from all eternitie.
The Father, the Son and the Holy Spirit perfectly glorified one Another from all eternity.
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Glorifie Mee, saieth Christ, with that glorie which I had with Thee before the foundation of the world was laide. glorify Me, Saith christ, with that glory which I had with Thee before the Foundation of the world was laid.
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That blessed Trinitie was as perfect in glorie before the creation of the world, as it hath beene euer since.
That blessed Trinity was as perfect in glory before the creation of the world, as it hath been ever since.
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Our glorifying of God stādeth only in this, when the Lord illuminateth our minds, that we may see His glorie, in all his properties, that wee in our heartes with pleasure and chearfulnesse consent thereunto, allow of it,
Our glorifying of God Stands only in this, when the Lord illuminateth our minds, that we may see His glory, in all his properties, that we in our hearts with pleasure and cheerfulness consent thereunto, allow of it,
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and with our mouthes proclaime that glory which we see to be in Him. And it lieth not in man nor angel to compare His glory.
and with our mouths proclaim that glory which we see to be in Him. And it lies not in man nor angel to compare His glory.
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The good & the euil, the well & ye wo, the commodity & incommodity of al cōmeth to our own selues:
The good & the evil, the well & you woe, the commodity & incommodity of all comes to our own selves:
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and happy is that man that glorifieth God, & miserable is he y• glorifieth Him not:
and happy is that man that Glorifieth God, & miserable is he y• Glorifieth Him not:
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for our felicity standeth not in that y• we our selues be glorified, but in this, that we glorify our Lord eternally,
for our felicity Stands not in that y• we our selves be glorified, but in this, that we Glorify our Lord eternally,
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for that end were we created, & to y• ende were we redeemed with that precious ransom,
for that end were we created, & to y• end were we redeemed with that precious ransom,
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euē that we shuld glorify ye Lord & happy is that creature that hath some purpose, thirst,
even that we should Glorify you Lord & happy is that creature that hath Some purpose, thirst,
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& desire to glorify God in this life, for he may be assured that one day the Lord shall glorify him eternally in Heauen.
& desire to Glorify God in this life, for he may be assured that one day the Lord shall Glorify him eternally in Heaven.
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That soule, I say, shall be perfected in the life to come & without all impediment shall cry with the blessed Angels, Holy, holy, holy, is ye God of heauē, the Whole World is full of his glory.
That soul, I say, shall be perfected in the life to come & without all impediment shall cry with the blessed Angels, Holy, holy, holy, is the God of heaven, the whole World is full of his glory.
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There shall it find in his countenance saciety of ioy, and at his right hand pleasures for euer. There shall it find in his countenance satiety of joy, and At his right hand pleasures for ever.
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Marke here last, & I shal end with it, that the seeling of the mercy of God in Iesus Christ bringeth out obedience & chearful seruice of God:
Mark Here last, & I shall end with it, that the seeling of the mercy of God in Iesus christ brings out Obedience & cheerful service of God:
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yea, of al argumēts to moue a man to abstein from sin, & to serue the Lord with pleasure, that is ye most pithie & forcible, The shame of ye world, the feare of temporal judgement, the horror of conscience,
yea, of all Arguments to move a man to abstain from since, & to serve the Lord with pleasure, that is the most pithy & forcible, The shame of you world, the Fear of temporal judgement, the horror of conscience,
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& the feare of the paines of hel, wil not be so steadable:
& the Fear of the pains of hell, will not be so steadable:
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it may be • they represse raging lusts, & furious affections ••r a time, but they wil not mortify sin,
it may be • they repress raging Lustiest, & furious affections ••r a time, but they will not mortify since,
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& slay corruptiō, & wil neuer cause a man with pleasure to serue & obey God:
& slay corruption, & will never cause a man with pleasure to serve & obey God:
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but if a man hath foūd • God hath loued him so well, that he hath giuē his only son to dy, that he might liue, it is not possible but that mā, in some measure, wil set himself with alacrity & chearfulnes to serue God.
but if a man hath found • God hath loved him so well, that he hath given his only son to die, that he might live, it is not possible but that man, in Some measure, will Set himself with alacrity & cheerfulness to serve God.
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Therfore, the Apostle, whē he wold perswade christiās to abstein from sin, & to serue God, what argument vseth he chiefly? read Rom. 12. 1. he proponeth the mercy of God, offering Iesus to die for them,
Therefore, the Apostle, when he would persuade Christians to abstain from since, & to serve God, what argument uses he chiefly? read Rom. 12. 1. he proponeth the mercy of God, offering Iesus to die for them,
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for there hee saith, I beseech you, brethrē, through the mercies of God, • ye offer vp your selues a liuing sacrifice:
for there he Says, I beseech you, brothers, through the Mercies of God, • you offer up your selves a living sacrifice:
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therfore, if thou wouldest couet to do ye Lords wil chearfully, pray the Lord, that he would not so much threatē thee,
Therefore, if thou Wouldst covet to do you lords will cheerfully, pray the Lord, that he would not so much threaten thee,
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& propone terrors to thee, as that he would make thee sensible of His mercies in Iesus Christ.
& propone terrors to thee, as that he would make thee sensible of His Mercies in Iesus christ.
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The vaine Papist speakes litle or nothing almost to the people of this mercy of God in Iesus Christ,
The vain Papist speaks little or nothing almost to the people of this mercy of God in Iesus christ,
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but propones to the people the pains of hell, & fire of purgatory, to stay them from sin,
but propones to the people the pains of hell, & fire of purgatory, to stay them from since,
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& to make them serue God ▪ and do good works:
& to make them serve God ▪ and do good works:
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but if there be no more, it wil neuer make them to bring forth such obedience,
but if there be no more, it will never make them to bring forth such Obedience,
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as either is acceptable to God, or yet profitable to themselues.
as either is acceptable to God, or yet profitable to themselves.
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The Lord therfore, make vs to bee sensible of his vnspeakeable loue in Iesus, that wee may set our selues with pleasure to serue and glorify him here, that so we may be assured that hee shall glorify vs in the kingdome of Heauen, which Iesus hath purchased to vs by his precious blood.
The Lord Therefore, make us to be sensible of his unspeakable love in Iesus, that we may Set our selves with pleasure to serve and Glorify him Here, that so we may be assured that he shall Glorify us in the Kingdom of Heaven, which Iesus hath purchased to us by his precious blood.
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To this Iesus, with the Father, & the H. Spirit, be all praise, honor, and glory, for euer, Amen.
To this Iesus, with the Father, & the H. Spirit, be all praise, honour, and glory, for ever, Amen.
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THE XIII. SERMON. PSALME CXXX. I haue waited on the LORD: my soule hath waited, and I haue trusted in His word.
THE XIII. SERMON. PSALM CXXX. I have waited on the LORD: my soul hath waited, and I have trusted in His word.
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My soule waiteth on the LORD more than the morning watch watcheth for the morning.
My soul waits on the LORD more than the morning watch watches for the morning.
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Let Israel wait on the LORD: for with the LORD is mercie, and with Him is great redemption.
Let Israel wait on the LORD: for with the LORD is mercy, and with Him is great redemption.
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And He shall redeeme Israel from all his iniquities.
And He shall Redeem Israel from all his iniquities.
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WELBELOVED in the LORD IESVS, The last day we diuided this Psalme into these three partes.
WELL-BELOVED in the LORD JESUS, The last day we divided this Psalm into these three parts.
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First, the proposition, whosoeuer hee was that writ this Psalme, hee maketh mention and rehearsall of that prayer that hee made to his God in the time of his great danger,
First, the proposition, whosoever he was that writ this Psalm, he makes mention and rehearsal of that prayer that he made to his God in the time of his great danger,
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and this hee doeth to the fift verse:
and this he doth to the fift verse:
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Then finding in experience a comfortable answere, and howe good a thing it was to pray to God,
Then finding in experience a comfortable answer, and how good a thing it was to pray to God,
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and to waite on Him, he professeth ▪ that as before, he had awaited on Him,
and to wait on Him, he Professes ▪ that as before, he had awaited on Him,
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so still in time comming hee woulde awaite on Him, and this hee doeth to the seuenth verse.
so still in time coming he would await on Him, and this he doth to the Seventh verse.
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In the third and last part, he turneth him to Israel, to the Church, and exhorteth them to await on God,
In the third and last part, he turns him to Israel, to the Church, and exhorteth them to await on God,
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as hee had done, promising them mercie and redemption from all their iniquities, if they would awaite on Him.
as he had done, promising them mercy and redemption from all their iniquities, if they would await on Him.
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The last day we ended the first part: so wee haue now to follow out the other two parts which remaine.
The last day we ended the First part: so we have now to follow out the other two parts which remain.
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Then as for the second, The prophet finding in experience the fruite of his prayer, hee professeth that hee will yet still waite on the Lord:
Then as for the second, The Prophet finding in experience the fruit of his prayer, he Professes that he will yet still wait on the Lord:
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I haue waited on the Lord: my soule hath waited, and I haue trusted in His word: I have waited on the Lord: my soul hath waited, and I have trusted in His word:
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As though he would saye, I depend yet still on His word, for the presence of the Lord that wee haue in this life, is in His worde,
As though he would say, I depend yet still on His word, for the presence of the Lord that we have in this life, is in His word,
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and in His Holy Spirite, that accompanieth it: So all the dependance we haue on GOD, is in His worde and promise.
and in His Holy Spirit, that accompanieth it: So all the dependence we have on GOD, is in His word and promise.
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Take that away, and then wee haue no sight, no presence, no faith here, till wee see Him face to face.
Take that away, and then we have no sighed, no presence, no faith Here, till we see Him face to face.
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Yet the wordes are better to bee marked, hee saith, I haue waited on the Lord:
Yet the words Are better to be marked, he Says, I have waited on the Lord:
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Then hee saith ▪ My soule hath waited on the Lord:
Then he Says ▪ My soul hath waited on the Lord:
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as if he woulde saye, I haue not awaited on the Lord onely with my bodily eyes,
as if he would say, I have not awaited on the Lord only with my bodily eyes,
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but with mine heart and secrete inward affections: I haue depended on Him from my verie heart.
but with mine heart and secret inward affections: I have depended on Him from my very heart.
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For, Brethren, marke it well, It is the heart of a man or woman, that draweth GOD downe from Heauen,
For, Brothers, mark it well, It is the heart of a man or woman, that draws GOD down from Heaven,
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& sucketh in His presence ▪ Marueilous is the power that a faithful heart hath when it sendeth vp sighes and sobbes to Heauen for grace, to pull down Gods presence and grace:
& sucketh in His presence ▪ Marvelous is the power that a faithful heart hath when it sends up sighs and sobs to Heaven for grace, to pull down God's presence and grace:
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if there be no more but the eye, it will not doe the turne, but where the Spirit of the Lord dwelleth in the heart, it maketh it to •igh with sobbes that cannot be expressed.
if there be no more but the eye, it will not do the turn, but where the Spirit of the Lord dwells in the heart, it makes it to •igh with sobs that cannot be expressed.
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It is not possible, but GOD, who giueth His Spirite to no man in vaine,
It is not possible, but GOD, who gives His Spirit to no man in vain,
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and who knoweth the meaning of His owne Spirite, will grant that for which the Spirit maketh intercession.
and who Knoweth the meaning of His own Spirit, will grant that for which the Spirit makes Intercession.
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Paul (in the 8. chap. to the Rom. ) setting downe the waiting on of the godly,Paul (in the 8. chap. to the Rom.) setting down the waiting on of the godly,
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how they wait on the Lord, he setteth downe both the forceable operation of Gods Spirit in our hearts,
how they wait on the Lord, he sets down both the forceable operation of God's Spirit in our hearts,
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as also the fruit of his operation, Wee sigh in our selues, waiting for the adoption,
as also the fruit of his operation, we sighs in our selves, waiting for the adoption,
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euen the redemption of our bodies: there the vvaiting on of the godly, is conjoyned vvith sighes and sobbes.even the redemption of our bodies: there the waiting on of the godly, is conjoined with sighs and sobs.
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Then after, hee letteth vs see what followeth vpon that ▪ What to seeke wee knowe not:
Then After, he lets us see what follows upon that ▪ What to seek we know not:
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but when the Spirite of the Lord interceadeth for vs with sighes and sobbes vnspeakeable then the Lord, who searcheth the heart,
but when the Spirit of the Lord interceadeth for us with sighs and sobs unspeakable then the Lord, who Searches the heart,
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& knoweth the meaning of His owne Spirit, granteth that thing, for the which the Spirite maketh intercession:
& Knoweth the meaning of His own Spirit, grants that thing, for the which the Spirit makes Intercession:
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for what els meaneth that vnspeakeable joye, vvhich many a time the Saincts of God finde before they haue ended their prayers,
for what Else means that unspeakable joy, which many a time the Saints of God find before they have ended their Prayers,
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but that their prayers are fauourably accepted? What meaneth that vnspeakeable joy, when he saith, Belieuing we rejoyce with joy vnspeakeable and glorious? That joye witnesseth, that the Lord giueth his presence:
but that their Prayers Are favourably accepted? What means that unspeakable joy, when he Says, Believing we rejoice with joy unspeakable and glorious? That joy Witnesseth, that the Lord gives his presence:
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for there is a sure ground, There is no true joy, but in the presence of God:
for there is a sure ground, There is no true joy, but in the presence of God:
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and so the joy testifieth to thee, that thou sighest not so soone, but the Lord giueth his presence to thee.
and so the joy Testifieth to thee, that thou sighest not so soon, but the Lord gives his presence to thee.
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Now, when hee hath saide, My soule hath waited, then he subjoyneth, I will waite still vpon His word:
Now, when he hath said, My soul hath waited, then he subjoineth, I will wait still upon His word:
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I will hold vp mine eare to Heauen, as it were, and heare what He wil speake vnto me.
I will hold up mine ear to Heaven, as it were, and hear what He will speak unto me.
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There is no consolation nor joy in this world, but in the hearing of His voyce:
There is no consolation nor joy in this world, but in the hearing of His voice:
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The friends of the bridegrome, saith S. Iohn, when they stand and heare the bridegrome speake, they rejoyce exceedingly: The Friends of the bridegroom, Says S. John, when they stand and hear the bridegroom speak, they rejoice exceedingly:
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So it is the joye of a Christian to heare the Lord Iesus speake.
So it is the joy of a Christian to hear the Lord Iesus speak.
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The meaning is this, I haue waited on so long, & haue founde in experience how good a thing it is,
The meaning is this, I have waited on so long, & have found in experience how good a thing it is,
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and therefore that experience shall moue me to waite on still, I am forced through the experience of mercy ▪ to waite on still without wearying.
and Therefore that experience shall move me to wait on still, I am forced through the experience of mercy ▪ to wait on still without wearying.
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This prophet, whosoeuer he was was in a great danger, and therefore in the beginning hee saide, Out of the deepe places haue I cryed vnto thee, O IEHOVAH:
This Prophet, whosoever he was was in a great danger, and Therefore in the beginning he said, Out of the deep places have I cried unto thee, Oh JEHOVAH:
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so he was vnder great affliction, his affliction y• hee suffered wrought in him so y• he waiteth patientlie ye Lords deliuerāce:
so he was under great affliction, his affliction y• he suffered wrought in him so y• he waits patiently the lords deliverance:
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a waiting with patience, in end he finds experience & proof of the mercy of God, for hee was deliuered:
a waiting with patience, in end he finds experience & proof of the mercy of God, for he was Delivered:
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finding experience of the Lords loue through that deliuery, hee conceits an hope that Gods fauor shal neuer leaue him,
finding experience of the lords love through that delivery, he conceits an hope that God's favour shall never leave him,
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& professeth that he wil wait yet stil, & wait on cōtinually, because of that experience of mercy.
& Professes that he will wait yet still, & wait on continually, Because of that experience of mercy.
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In the 5. chap. to the Romanes, yee haue the notable effectes that affliction worketh, linked together:
In the 5. chap. to the Romans, ye have the notable effects that affliction works, linked together:
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and if there vvere no more but the effects y• wee finde to haue beene in this man, they testifie, that it is true that the Apostle speaketh here:
and if there were no more but the effects y• we find to have been in this man, they testify, that it is true that the Apostle speaks Here:
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Oppression (saith he) worketh patience, that is when affliction is sanctified to him that is afflicted, through time it bringeth forth patience.Oppression (Says he) works patience, that is when affliction is sanctified to him that is afflicted, through time it brings forth patience.
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Then after that a man hath waited patiently on the deliuerance of the Lord, then saith he, patience worketh experience, that is, a bodie that abideth patiently vnder the crosse, in the end he findeth an experience and proofe of the Lords loue, one way or other, either by deliuery,
Then After that a man hath waited patiently on the deliverance of the Lord, then Says he, patience works experience, that is, a body that Abideth patiently under the cross, in the end he finds an experience and proof of the lords love, one Way or other, either by delivery,
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or by furnishing strength to beare it out, or by some spirituall grace.
or by furnishing strength to bear it out, or by Some spiritual grace.
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Then he saieth, experience worketh hope, that is, when anie one hath founde in experience the mercy of the Lord, hee conceaueth an hope, that the Lord shall euer deliuer him, and neuer forsake him:
Then he Saith, experience works hope, that is, when any one hath found in experience the mercy of the Lord, he conceaueth an hope, that the Lord shall ever deliver him, and never forsake him:
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& he hopeth yt he shall get greater fauour, than euer he got before:
& he Hopes that he shall get greater favour, than ever he god before:
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for if the Lord giue the faithfull a temporall deliuerie, they hope Hee shall giue them eternall deliuerie:
for if the Lord give the faithful a temporal delivery, they hope He shall give them Eternal delivery:
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And this is sure, thou canst neuer hope for great enough things of the Lord, thine hope is farre inferiour to the things that shall be granted:
And this is sure, thou Canst never hope for great enough things of the Lord, thine hope is Far inferior to the things that shall be granted:
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for certainly, they that hope in the Lord, shall finde greater thinges than euer they hoped for:
for Certainly, they that hope in the Lord, shall find greater things than ever they hoped for:
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thou art not able to apprehend in thine hope the greatnesse of them: the kingdome, the joye, and the glorie, is greater than thou canst looke for:
thou art not able to apprehend in thine hope the greatness of them: the Kingdom, the joy, and the glory, is greater than thou Canst look for:
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when thou shalt come there, thou shalt finde that all thinges are greater than thine hope.
when thou shalt come there, thou shalt find that all things Are greater than thine hope.
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Nowe when hee hath proponed that hee will hope in the Lord, hee beginneth in the next verse to amplifie that proposition,
Now when he hath proponed that he will hope in the Lord, he begins in the next verse to amplify that proposition,
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and declareth the earnestnesse of it by a comparison taken from the watch-men, who watch all the night ouer without any reliefe,
and Declareth the earnestness of it by a comparison taken from the watchmen, who watch all the night over without any relief,
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and saieth, My soule waiteth on the Lord more than the morning-watch watcheth for the morning.
and Saith, My soul waits on the Lord more than the morning-watch watches for the morning.
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It is a worthie thing, to consider how that after the heart is once preuented with a tasting of the sweetnesse of Gods fauour,
It is a worthy thing, to Consider how that After the heart is once prevented with a tasting of the sweetness of God's favour,
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howe that heart will hing and depend vpon Him, and seeke and waite for grace at Him more and more. Alas!
how that heart will hing and depend upon Him, and seek and wait for grace At Him more and more. Alas!
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from whence commeth this, that men & women are so carelesse to seeke the Lord, and to waite on Him? Alas!
from whence comes this, that men & women Are so careless to seek the Lord, and to wait on Him? Alas!
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they haue not tasted of that gracious sweetnesse that is in God through Iesus Christ,
they have not tasted of that gracious sweetness that is in God through Iesus christ,
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for if they had once tasted of it, there would bee a perpetuall thirsting & desiring for that presence:
for if they had once tasted of it, there would be a perpetual thirsting & desiring for that presence:
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the heart would neuer haue rest nor ease till it got that presence.
the heart would never have rest nor ease till it god that presence.
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The Apostle Peter, when he desireth them to seeke that sincere milke of the worde, whereby they might grow, hee subjoyneth, If once yee haue tasted how sweet and gracious the Lord is:
The Apostle Peter, when he Desires them to seek that sincere milk of the word, whereby they might grow, he subjoineth, If once ye have tasted how sweet and gracious the Lord is:
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meaning, that they that neuer haue tasted of the sweetnesse of the Lordes presence and His graces, haue not a desire of grace.
meaning, that they that never have tasted of the sweetness of the lords presence and His graces, have not a desire of grace.
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Wee see heere what is the estate of the faithfull in this worlde, by this comparison with the watch.
we see Here what is the estate of the faithful in this world, by this comparison with the watch.
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The estate of euery one of vs. is this waking and watching from euening to morning.
The estate of every one of us is this waking and watching from evening to morning.
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The watch, yee knowe, watcheth in the night, and there especially where greatest danger may fall out,
The watch, ye know, watches in the night, and there especially where greatest danger may fallen out,
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and the watch that hath no reliefe in his watching, but must watch from the euening to the morning, hee must bee very weary,
and the watch that hath no relief in his watching, but must watch from the evening to the morning, he must be very weary,
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and being very weary, hee will bee very desirous of the morning and the sunne rising:
and being very weary, he will be very desirous of the morning and the sun rising:
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when it commeth, he is relieued of his painfull watching & goeth to take his rest. To apply this to vs:
when it comes, he is relieved of his painful watching & Goes to take his rest. To apply this to us:
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This world which wee liue in, till the comming again of the Lord Iesus, is but a darkesome night, in respect of that glorious day that shall appeare when He commeth againe.
This world which we live in, till the coming again of the Lord Iesus, is but a darksome night, in respect of that glorious day that shall appear when He comes again.
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Indeed, the world since the first cōming of Christ, is called a day in the Scripture:
Indeed, the world since the First coming of christ, is called a day in the Scripture:
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but that is in respect of them that were before Christ, but in respect of that passing light that Iesus Christ shall thē bring with Him:
but that is in respect of them that were before christ, but in respect of that passing Light that Iesus christ shall them bring with Him:
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this is but passing darknes, and we shall thinke so, when that day shall come.
this is but passing darkness, and we shall think so, when that day shall come.
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Nowe next, the watch in this worlde was neuer more straitelie bound to watch in the night,
Now next, the watch in this world was never more straitelie bound to watch in the night,
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than euery Christian man is bound to watch till he come again: & this was the direction that Christ gaue His disciples.
than every Christian man is bound to watch till he come again: & this was the direction that christ gave His Disciples.
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Wait, for yee knowe not what houre thee good-man of the house shall come: and in watching, wee finde a great heauines:Wait, for ye know not what hour thee goodman of the house shall come: and in watching, we find a great heaviness:
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What faithfull man is in this world, that is not wearied with watching? The worlde that sleepeth in this life, is not wearied,
What faithful man is in this world, that is not wearied with watching? The world that Sleepeth in this life, is not wearied,
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but the faithfull that watcheth is weary of this life, and faine would they haue that morning comming,
but the faithful that watches is weary of this life, and feign would they have that morning coming,
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whē the sunne of righteousnes, the Lord Iesus, shall rise vp, that they may be relieued:
when the sun of righteousness, the Lord Iesus, shall rise up, that they may be relieved:
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And when yt morning shall come, thou that hast watched in this worlde, at the least hath striuen to watch,
And when that morning shall come, thou that hast watched in this world, At the least hath striven to watch,
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and looked for that glorious comming of the Lord Iesus, thou shalt get rest, so sweet a rest as neuer man found in this world:
and looked for that glorious coming of the Lord Iesus, thou shalt get rest, so sweet a rest as never man found in this world:
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but thou that hast slept here, & hast not vvatched for Him, sleepe on:
but thou that hast slept Here, & hast not watched for Him, sleep on:
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when Hee commeth thou shalt get no rest, thy sleeping shall ende in a terrible wakening.
when He comes thou shalt get no rest, thy sleeping shall end in a terrible wakening.
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There is no rest to them that hath not a desire to watch in this world:
There is no rest to them that hath not a desire to watch in this world:
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but they yt haue a desire to watch, & to holde vp their heads, they shall get rest, yea, endlesse rest, and quietnes.
but they that have a desire to watch, & to hold up their Heads, they shall get rest, yea, endless rest, and quietness.
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Now, hauing spokē of the first & second parts, I shall goe shortly forward to the third part of the Psalme, wherein the Prophet turneth himselfe to Israel, that is, the Church of God,
Now, having spoken of the First & second parts, I shall go shortly forward to the third part of the Psalm, wherein the Prophet turns himself to Israel, that is, the Church of God,
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and hee exhorteth Israel, the Church of God, to watch, & waite on the Lord: Let Israel waite on the Lord:
and he exhorteth Israel, the Church of God, to watch, & wait on the Lord: Let Israel wait on the Lord:
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finding in experience what hee had gotten for his waiting on, to vvit, mercie and deliuerance, he cannot be holden from glorifying Him,
finding in experience what he had got for his waiting on, to wit, mercy and deliverance, he cannot be held from glorifying Him,
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and cannot get Him glorified enough:
and cannot get Him glorified enough:
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Therefore, hee turneth him to the whole Church, and exhorteth them to vvaite on, that they may finde such experience as he found,
Therefore, he turns him to the Whole Church, and exhorteth them to wait on, that they may find such experience as he found,
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and that they may glorifie the Lord also.
and that they may Glorify the Lord also.
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So the end he looketh to, is to glorifie the Lord, that He may bee glorified in manie belieuers, and waiters on him.
So the end he looks to, is to Glorify the Lord, that He may be glorified in many believers, and waiters on him.
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The ende of the mercy of God tendeth to His own glory.
The end of the mercy of God tendeth to His own glory.
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There are many properties in God, he is infinite in wisdom, in power, in trueth, infinit in glorie & Majestie.
There Are many properties in God, he is infinite in Wisdom, in power, in truth, infinite in glory & Majesty.
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Now the Lord is glorified in all his properties, in his wisdome, power & justice.
Now the Lord is glorified in all his properties, in his Wisdom, power & Justice.
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But aboue all thinges, the LORD seeketh that the world should glorifie Him in that deepe riches of mercie and gentlenesse that is in Him, that wee shoulde praise Him euerlastingly in His mercie.
But above all things, the LORD seeks that the world should Glorify Him in that deep riches of mercy and gentleness that is in Him, that we should praise Him everlastingly in His mercy.
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And as this is His will, and as the mercy of GOD serueth to His glory,
And as this is His will, and as the mercy of GOD serveth to His glory,
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So the soule of a man that hath once tasted of the mercy of the Lord Iesus, is caried away with such a zeale to His glory, that it will cause am in forget himselfe,
So the soul of a man that hath once tasted of the mercy of the Lord Iesus, is carried away with such a zeal to His glory, that it will cause am in forget himself,
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and with Moses and Paul wish to be a curse and anathema, to haue God glorified.
and with Moses and Paul wish to be a curse and anathema, to have God glorified.
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This man ye see, when he hath tasted or His mercy, hee turneth him to the whole Church,
This man you see, when he hath tasted or His mercy, he turns him to the Whole Church,
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and willeth them to trust in Him, that they might find His mercy, that so God may bee glorified.
and wills them to trust in Him, that they might find His mercy, that so God may be glorified.
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So it is hee onely, who hath tasted of the mercy of God, who when he looketh thorow the miserable world, can haue pity on any mā.
So it is he only, who hath tasted of the mercy of God, who when he looks thorough the miserable world, can have pity on any man.
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He that neuer tasted of that mercy of God had neuer true pitic vpon any mā Then y• thing which he craueth is this, that many shoulde taste of His mercy, that God may be glorified by many.
He that never tasted of that mercy of God had never true pitic upon any man Then y• thing which he craveth is this, that many should taste of His mercy, that God may be glorified by many.
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His heart is moued with pitie, and so all his endeuour is to see if once he can gette them win to God:
His heart is moved with pity, and so all his endeavour is to see if once he can get them win to God:
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for when hee looketh abroad vpon miserable sinners, he is full of rueth and compassion.
for when he looks abroad upon miserable Sinners, he is full of rues and compassion.
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But marke againe, the zeale which hee hath to the glory of GOD, is the first cause that mooued him to seeke that all the world should taste of mercy and glorifie God.
But mark again, the zeal which he hath to the glory of GOD, is the First cause that moved him to seek that all the world should taste of mercy and Glorify God.
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So first he beareth a loue to Gods glory, and then he hath pitie towarde men:
So First he bears a love to God's glory, and then he hath pity toward men:
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the one is the cause, the other the effect: the one preceedeth, the other followeth: the one is the roote, and the other the branch.
the one is the cause, the other the Effect: the one precedeth, the other follows: the one is the root, and the other the branch.
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All the loue we cary to man, should be for the loue vve haue to GOD.
All the love we carry to man, should be for the love we have to GOD.
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And vvhere these two goe together, a zeale to the glory of God, (alas!
And where these two go together, a zeal to the glory of God, (alas!
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vvhere is zeale to Gods glory now adayes? vvhich is a true token, that His glory is departing away) and then a pitie of the misery of man, a desire of the saluation of man:
where is zeal to God's glory now adays? which is a true token, that His glory is departing away) and then a pity of the misery of man, a desire of the salvation of man:
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then that man vvill forget himselfe, that hee maye seeke the saluation of the vvorld, that so in it God may be glorified.
then that man will forget himself, that he may seek the salvation of the world, that so in it God may be glorified.
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And the man that hath this disposition in his heart, is fit to be a Minister & Preacher of grace to the world, otherwise,
And the man that hath this disposition in his heart, is fit to be a Minister & Preacher of grace to the world, otherwise,
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if hee vvant this disposition, it is but a colde preaching that he vvill make.
if he want this disposition, it is but a cold preaching that he will make.
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Now in the next vvords, vvhen he hath proponed the exhortation, and desired them to vvaite on the Lord, to moue them the more, he pointeth out to the Church the nature of God, vvhat God is:
Now in the next words, when he hath proponed the exhortation, and desired them to wait on the Lord, to move them the more, he pointeth out to the Church the nature of God, what God is:
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for vvee must know vvhat God is, ere euer vvee put our trust and confidence in Him:
for we must know what God is, ere ever we put our trust and confidence in Him:
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for why? saith he, with the Lord is mercie and gentlenesse: as if hee would saye, The Lord is full of mercy.for why? Says he, with the Lord is mercy and gentleness: as if he would say, The Lord is full of mercy.
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His mercies are incomprehensible, yea, infinite, and neither man nor Angel can sound out the deepnesse therof: He is all mercie:
His Mercies Are incomprehensible, yea, infinite, and neither man nor Angel can found out the deepness thereof: He is all mercy:
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and as S. Iohn saieth in his first Epist. chap. 4. vers. 8. The Lord is loue. Therefore, await on Him:
and as S. John Saith in his First Epistle chap. 4. vers. 8. The Lord is love. Therefore, await on Him:
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for why? there is no want nor scant of mercy in Him.
for why? there is no want nor scant of mercy in Him.
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This is vvell to be marked, when hee exhorteth Israel to vvaite vpon the Lord, hee saith not,
This is well to be marked, when he exhorteth Israel to wait upon the Lord, he Says not,
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because He is omnipotent, and infinite in justice, onelie wise, &c. But hee giueth this reason, because mercy is with Him, therefore waite vpon Him.
Because He is omnipotent, and infinite in Justice, only wise, etc. But he gives this reason, Because mercy is with Him, Therefore wait upon Him.
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This would be well considered, What is the cause of this? Nowe I will aske another question, What thing in God neede wee moste into this worlde? There are manie thinges which wee haue much neede of:
This would be well considered, What is the cause of this? Now I will ask Another question, What thing in God need we most into this world? There Are many things which we have much need of:
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What is it that wee haue moste neede of? Another question:
What is it that we have most need of? another question:
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What is the estate that euerie one of vs is borne in, in this worlde? Are wee not borne sinners? conceiued and borne in sinne and iniquitie? And so are wee not all miserable? For there is nothing for sinners, but miserie, death, & damnation:
What is the estate that every one of us is born in, in this world? are we not born Sinners? conceived and born in sin and iniquity? And so Are we not all miserable? For there is nothing for Sinners, but misery, death, & damnation:
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and so all sinners are miserable.
and so all Sinners Are miserable.
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So, what thing is it that a sinner wanteth most? vvhat is it that sinne and miserie craueth,
So, what thing is it that a sinner Wants most? what is it that sin and misery craveth,
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but mercie? And if thou bee miserable, the thing in this world that thou shouldest craue first, is mercy, that God woulde bee mercifull to thee:
but mercy? And if thou be miserable, the thing in this world that thou Shouldst crave First, is mercy, that God would be merciful to thee:
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So mercie and forgiuenesse of sinne is the first thing whereto thou oughtest to haue recourse.
So mercy and forgiveness of sin is the First thing whereto thou Ought too have recourse.
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And if thou wilt tell a miserable bodie that feeleth himselfe to bee miserable and the childe of wrath, that God is omnipotent if thou point Him out in His wisedome, in His justice, hee shall bee so farre from receiuing anie comfort,
And if thou wilt tell a miserable body that feeleth himself to be miserable and the child of wrath, that God is omnipotent if thou point Him out in His Wisdom, in His Justice, he shall be so Far from receiving any Comfort,
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and consolation, of anie of these things, that by the cōtrarie he shall be so terrified, that hee dare not presume to seeke God, to looke to Him, to come to Him, &c:
and consolation, of any of these things, that by the contrary he shall be so terrified, that he Dare not presume to seek God, to look to Him, to come to Him, etc.:
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but hee will runne away from God:
but he will run away from God:
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But tell him that God is mercifull, & full of grace in Iesus Christ, that is the sweetest speach that euer he heard. But, alas!
But tell him that God is merciful, & full of grace in Iesus christ, that is the Sweetest speech that ever he herd. But, alas!
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few of vs feeleth that burthen of sinne:
few of us feeleth that burden of sin:
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Who is he that groneth vnder sinne? Who feareth the terrors of that wrath? If thou find them,
Who is he that groans under sin? Who fears the terrors of that wrath? If thou find them,
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then tell thee of the mercies of Iesus Christ, it would bee the sweetest tale that euer thou heardest.
then tell thee of the Mercies of Iesus christ, it would be the Sweetest tale that ever thou heardest.
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And when a man is once sensible of the infinite mercies of GOD in Iesus,
And when a man is once sensible of the infinite Mercies of GOD in Iesus,
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then tell him of all the infinite properties of God, tell him of His power, wisedome,
then tell him of all the infinite properties of God, tell him of His power, Wisdom,
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and prouidence, they will all serue to his comfort:
and providence, they will all serve to his Comfort:
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for why? he will thinke that all things that are in God appertaine to him,
for why? he will think that all things that Are in God appertain to him,
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and serue to his weale, he will finde that all things will serue to his saluation.
and serve to his weal, he will find that all things will serve to his salvation.
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Otherwise, without this assurance of mercy, hee will neuer thinke them comfortable.
Otherwise, without this assurance of mercy, he will never think them comfortable.
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So there is a sure ground, The faith of a man or woman, first of all, is euer relatiue to the mercy of God:
So there is a sure ground, The faith of a man or woman, First of all, is ever relative to the mercy of God:
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and that is the first object of faith. Indeed, hauing gottē a gripe of mercie, then it extendeth to all the rest:
and that is the First Object of faith. Indeed, having got a gripe of mercy, then it extendeth to all the rest:
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but before that, there is nothing in God that it can rest vpon.
but before that, there is nothing in God that it can rest upon.
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Yee see by experience, when the law is preached, there is little allurance of the heart:
Ye see by experience, when the law is preached, there is little allurance of the heart:
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but when the Euangell and Christ Iesus is preached, the heart is drawne on and allured.
but when the Evangel and christ Iesus is preached, the heart is drawn on and allured.
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What is the cause of this? The doctrine of the law is a doctrine of extreame justice,
What is the cause of this? The Doctrine of the law is a Doctrine of extreme Justice,
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and His justice doeth nothing but terrifie the soule:
and His Justice doth nothing but terrify the soul:
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but the doctrine of the Euangell is a doctrine of the mercy of God in Iesus Christ, which draweth to it the hearts of men.
but the Doctrine of the Evangel is a Doctrine of the mercy of God in Iesus christ, which draws to it the hearts of men.
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Albeit thou heare the law preached an hundreth yeares, & heare no more, thou shalt be so far from being the better, that thou shalt still be the worse.
Albeit thou hear the law preached an Hundredth Years, & hear no more, thou shalt be so Far from being the better, that thou shalt still be the Worse.
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So this testifieth, that the object of our faith is the surpassing mercy of God.
So this Testifieth, that the Object of our faith is the surpassing mercy of God.
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Then, if thou wouldest search ye nature of God (and search Him a thousand yeeres, thou shalt neuer come to the ground of His deepnesse) search out especially His loue & mercy:
Then, if thou Wouldst search the nature of God (and search Him a thousand Years, thou shalt never come to the ground of His deepness) search out especially His love & mercy:
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a man may faile & vanish away in curiosity, searching ye deepenesse of God:
a man may fail & vanish away in curiosity, searching the deepness of God:
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but in searching out His mercy, thou shalt neuer erre, it shall be with a joy & cōsolation of the heart.
but in searching out His mercy, thou shalt never err, it shall be with a joy & consolation of the heart.
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Paul prayeth for the Ephesians (chap. 3 vers. 18.) that they might attaine to that infinite deepnesse & breadth, length & height in God,Paul Prayeth for the Ephesians (chap. 3 vers. 18.) that they might attain to that infinite deepness & breadth, length & height in God,
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for God is infinitly deepe in all things:
for God is infinitely deep in all things:
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but wherefore is it that he prayeth? Euen that they, searching in God, should search that infinit profoundity of the loue of God.
but Wherefore is it that he Prayeth? Eve that they, searching in God, should search that infinite profundity of the love of God.
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Surely, if wee would know that profoundity of God, & search in to His nature ▪ thē let vs search alwayes in to that loue & mercy of God in IESVS Christ.
Surely, if we would know that profundity of God, & search in to His nature ▪ them let us search always in to that love & mercy of God in JESUS christ.
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And this searching hath euer a grouth and increase in faith, till wee get a sight of Him euerlastingly. To go forward.
And this searching hath ever a grouth and increase in faith, till we get a sighed of Him everlastingly. To go forward.
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He is not cōtent to say, with Him is gentlenes, but he subjoynes, with Him is great redemption:
He is not content to say, with Him is gentleness, but he subjoins, with Him is great redemption:
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the words grow in highnesse, & these words comprehēd & set out a greater mercy in God than the former:
the words grow in highness, & these words comprehend & Set out a greater mercy in God than the former:
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now ye mercy of God in Iesus Christ is not all told in a word: alas, for want of feeling we speake slenderly & lightly of it:
now you mercy of God in Iesus christ is not all told in a word: alas, for want of feeling we speak slenderly & lightly of it:
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no, in very deed, all the words, and the greatest words in the world, of the most holy, most wise,
no, in very deed, all the words, and the greatest words in the world, of the most holy, most wise,
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& most eloquent men, is not able to set out & point out that infinit greatnesse & deepnes of it:
& most eloquent men, is not able to Set out & point out that infinite greatness & deepness of it:
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and he & she that once haue tasted of mercy, scarcely can they find words to expresse the thousand part of it:
and he & she that once have tasted of mercy, scarcely can they find words to express the thousand part of it:
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whē they haue gotten a little taste & apprehension of it, they are not able to get words to expresse that apprehension of the heart.
when they have got a little taste & apprehension of it, they Are not able to get words to express that apprehension of the heart.
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Paul commonly calleth it the riches of mercy, God, who is rich in mercy, according to His infinit & great loue, &c. Ephes. 2. 4. Paul, Dauid, & the rest of them cānot get words to expresse that apprehension of mercy that they haue in their heartes.Paul commonly calls it the riches of mercy, God, who is rich in mercy, according to His infinite & great love, etc. Ephesians 2. 4. Paul, David, & the rest of them cannot get words to express that apprehension of mercy that they have in their hearts.
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No, there is no creature that is capable of that infinite mercy:
No, there is no creature that is capable of that infinite mercy:
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for the worke that ye Spirite of Iesus Christ doeth worke in the heart, whether it be a sense of dolour,
for the work that you Spirit of Iesus christ doth work in the heart, whither it be a sense of dolour,
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or a sense of joy, the tongue of no creature can tell or expresse, Paul calleth it sighes inexpressible:
or a sense of joy, the tongue of no creature can tell or express, Paul calls it sighs inexpressible:
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& Peter calleth it joy vnspeakeable: So ye heart cannot expresse the greatnesse of the worke of the Spirit.
& Peter calls it joy unspeakable: So you heart cannot express the greatness of the work of the Spirit.
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Men will thinke them hyperbolicall words, but that is a token that they haue not tasted that joy and mercy in their owne hearts.
Men will think them hyperbolical words, but that is a token that they have not tasted that joy and mercy in their own hearts.
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Now in the last words he commeth neare hand, & makes a particular promise of His mercy to His Church, He will redeeme Israel, His Church, from all her iniquity, as hee would say, I haue told you, He is mercifull & full of redemption, but I come nearer hand:
Now in the last words he comes near hand, & makes a particular promise of His mercy to His Church, He will Redeem Israel, His Church, from all her iniquity, as he would say, I have told you, He is merciful & full of redemption, but I come nearer hand:
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Thou shalt finde in experience, that Hee is mercifull, & full of redemptiō:
Thou shalt find in experience, that He is merciful, & full of redemption:
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So it is not enough to the Preachers of ye word, to preach Gods mercy and redemption generally to the world:
So it is not enough to the Preachers of the word, to preach God's mercy and redemption generally to the world:
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no, they must come nearer hand, & in promising ▪ they must make to the hearts of the people a particular application,
no, they must come nearer hand, & in promising ▪ they must make to the hearts of the people a particular application,
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and say not only, God is mercifull, but ▪ He will be mercifull vnto you, and He is full of redemption, and He shall redeeme you:
and say not only, God is merciful, but ▪ He will be merciful unto you, and He is full of redemption, and He shall Redeem you:
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and so say I, I haue not beene speaking of mercy and redemption that appertaineth not to vs,
and so say I, I have not been speaking of mercy and redemption that appertaineth not to us,
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but the Lord shal be mercifull, and redeeme you, if ye belieue in Iesus Christ: for there is no grace but in Him.
but the Lord shall be merciful, and Redeem you, if you believe in Iesus christ: for there is no grace but in Him.
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If this particular application be not made, the cōscience of sinne is so great, that the sinner dare not put foorth his hand to receiue mercy.
If this particular application be not made, the conscience of sin is so great, that the sinner Dare not put forth his hand to receive mercy.
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Now to whom pertaineth mercy and redemption? He saith, Hee shall redeeme Israel, that is, the Church militant.
Now to whom pertaineth mercy and redemption? He Says, He shall Redeem Israel, that is, the Church militant.
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The Church is militāt in this world, but redemption pertaineth to it in the ende.
The Church is militant in this world, but redemption pertaineth to it in the end.
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But where from shall the Lord redeeme ye Church? Not from persecution and tribulation in this worlde, but from all her sinnes.
But where from shall the Lord Redeem you Church? Not from persecution and tribulation in this world, but from all her Sins.
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So this presupponeth first, That the Church is full of sin so long as it is in this world.
So this presupponeth First, That the Church is full of since so long as it is in this world.
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This is but a vaine dreame to imagine that there shall bee a Church, or any member of the same, in this worlde, without spot: away with that vanitie.
This is but a vain dream to imagine that there shall be a Church, or any member of the same, in this world, without spot: away with that vanity.
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So next, the redemption of the Church standeth nor so much in freeing it from persecution or tribulation,
So next, the redemption of the Church Stands nor so much in freeing it from persecution or tribulation,
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although she shall be redeemed from all these things also, as from redeeming her from sin:
although she shall be redeemed from all these things also, as from redeeming her from since:
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the chiese redemption shall be from sin:
the chiese redemption shall be from since:
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for why? the greatest enemy of the Church is her own sins ▪ & it is her own sins that is the cause of all her persecution and it is sin that the Lord mortifieth and slayeth by persecution and tribulation:
for why? the greatest enemy of the Church is her own Sins ▪ & it is her own Sins that is the cause of all her persecution and it is since that the Lord mortifieth and slays by persecution and tribulation:
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for if there were no sin, there would not bee such a thing as a persecuter or a tyrant against her:
for if there were no since, there would not be such a thing as a Persecutor or a tyrant against her:
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and the greatest burthen that ye godly feele, is alwayes their owne sins, & they were neuer vnder so great perfecution ▪ no crosse, no trouble comparable to the burthen of sin.
and the greatest burden that you godly feel, is always their own Sins, & they were never under so great persecution ▪ no cross, no trouble comparable to the burden of since.
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Paul saith, Rom. 7. 24, Miserable man! who shall deliuer me? Where from? Not from persecution,Paul Says, Rom. 7. 24, Miserable man! who shall deliver me? Where from? Not from persecution,
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albeit he was subject to as great persecution as anie man, but from this body of sin, because hee could not get that obedience to God, that hee would haue had.
albeit he was Subject to as great persecution as any man, but from this body of since, Because he could not get that Obedience to God, that he would have had.
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And wherfore died Christ? Was it to redeeme vs from persecution, or crosses in this world? No, the Lord died that Hee might redeeme vs from sin with His precious blood.
And Wherefore died christ? Was it to Redeem us from persecution, or Crosses in this world? No, the Lord died that He might Redeem us from since with His precious blood.
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And Paul (to ye Corin ) maketh mention of that triumph that the Church shall haue when the Lord Iesus shall come, O death where is thy sting? Then she shall glory that she is redeemed from sinne, and from offending of GOD.
And Paul (to the Corin) makes mention of that triumph that the Church shall have when the Lord Iesus shall come, Oh death where is thy sting? Then she shall glory that she is redeemed from sin, and from offending of GOD.
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And that shall be our chiefe felicity in that life to come, that our hearts & thoughtes shall be free of all sinne, we shall offend God no more,
And that shall be our chief felicity in that life to come, that our hearts & thoughts shall be free of all sin, we shall offend God no more,
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but al shall be full of obedience to Iesus Christ, and then shall we be fully sanctified and glorified when wee get that blessed presence of the Lord Iesus, which wee long for:
but all shall be full of Obedience to Iesus christ, and then shall we be Fully sanctified and glorified when we get that blessed presence of the Lord Iesus, which we long for:
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To whome bee praise and glory, for euer, Amen.
To whom be praise and glory, for ever, Amen.
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THE XIIII. SERMON. MATTH. CHAP. XV. And Iesus went thence, and departed into the coasts of Tyrus and Sidon.
THE XIIII. SERMON. MATTHEW. CHAP. XV. And Iesus went thence, and departed into the coasts of Tyre and Sidon.
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And beholde, a woman, a Canaanite, came out of the same coastes, and cryed ▪ saying vnto him, Haue inercie on mee, O Lord, the sonne of Dauid, my daughter is miserably vexed with a deuill.
And behold, a woman, a Canaanite, Come out of the same coasts, and cried ▪ saying unto him, Have inercie on me, Oh Lord, the son of David, my daughter is miserably vexed with a Devil.
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But he answered her not a word.
But he answered her not a word.
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Then came to him his disciples, and besought him, saying, Sende her away, for she cryeth after vs.
Then Come to him his Disciples, and besought him, saying, Send her away, for she Cries After us
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But he answered, and said, I am not sent, but vnto the lost sheepe of the house of Israel.
But he answered, and said, I am not sent, but unto the lost sheep of the house of Israel.
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Yet shee came, and worshipped him, saying, LORD helpe mee.
Yet she Come, and worshipped him, saying, LORD help me.
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And hee answered, and saide, It is not good to take the childrens bread, and to cast it to whelps. But shee saide, Trueth, Lord:
And he answered, and said, It is not good to take the Children's bred, and to cast it to whelps. But she said, Truth, Lord:
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yet in deede the whelps eat of the crummes, which fall from their maisters table. Then Iesus answered, and saide vnto her ▪ O woman, great is thy faith:
yet in deed the whelps eat of the crumbs, which fallen from their masters table. Then Iesus answered, and said unto her ▪ Oh woman, great is thy faith:
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bee it vnto thee as thou desirest. And her daughter was made whole at that houre.
be it unto thee as thou Desirest. And her daughter was made Whole At that hour.
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IN this TEXT which wee haue read (wel beloued in the Lord Iesus) wee haue a wonder, that the Lord wrought on a woman, a Canaanite a Gentile, of a cursed generation, the generation of Canaan. The wonder is, the healing of a womans daughter that was possessed,
IN this TEXT which we have read (well Beloved in the Lord Iesus) we have a wonder, that the Lord wrought on a woman, a Canaanite a Gentile, of a cursed generation, the generation of Canaan. The wonder is, the healing of a woman's daughter that was possessed,
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and sore and miserably vexed with a deuill.
and soar and miserably vexed with a Devil.
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The woman hauing the occasion to meet with the Lord through His comming to these parts where she abode, shee slippeth not the occasion, but seeketh mercy and grace:
The woman having the occasion to meet with the Lord through His coming to these parts where she Abided, she slippeth not the occasion, but seeks mercy and grace:
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she findeth at the first great hardnesse and difficulty, to get mercy: but at the last, she ouercommeth all by her faith, and getteth mercy.
she finds At the First great hardness and difficulty, to get mercy: but At the last, she Overcometh all by her faith, and gets mercy.
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Now to go through this History so shortly and plainly as the LORD shall giue the grace.
Now to go through this History so shortly and plainly as the LORD shall give the grace.
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This woman is called a Canaanite, that is descended of that olde and rotten stocke of Canaan ▪ that was destinate for wrath and destruction. ( Genes. 9. 25. Looke to her estate, shee is come of a cursed rase, she is lying in sinne and security:
This woman is called a Canaanite, that is descended of that old and rotten stock of Canaan ▪ that was destinate for wrath and destruction. (Genesis. 9. 25. Look to her estate, she is come of a cursed raze, she is lying in sin and security:
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first in sinne, next in a deadly sleepe and security of sinne. This is the estate of euery one of vs:
First in sin, next in a deadly sleep and security of sin. This is the estate of every one of us:
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we lie in sinne, conceiued in sinne, and borne in sinne:
we lie in sin, conceived in sin, and born in sin:
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we feele not the sinne, & that deadly sleepe of security is worse than the sinne we lie in:
we feel not the sin, & that deadly sleep of security is Worse than the sin we lie in:
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there is none of vs better by nature than this woman was.
there is none of us better by nature than this woman was.
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Then when she is thus lying in sinne & security, the Lord from the Heauen sendeth her awakening, and a sharpe wakening:
Then when she is thus lying in sin & security, the Lord from the Heaven sends her awakening, and a sharp wakening:
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for the judgements of God are like many messengers from Heauen to waken vs. In the example of the woman wee see that the Lords children must bee wakened:
for the Judgments of God Are like many messengers from Heaven to waken us In the Exampl of the woman we see that the lords children must be wakened:
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and oftentimes our first wakening is verie sharpe, dolefull, and fearefull, as it is with one that is wakened in the rage of a feuer. Yet there is grace here:
and oftentimes our First wakening is very sharp, doleful, and fearful, as it is with one that is wakened in the rage of a fever. Yet there is grace Here:
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Well is ye man that is wakened, though the wakening were neuer so sore and sharpe:
Well is the man that is wakened, though the wakening were never so soar and sharp:
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for the multitude of the worlde dye in securitie, and neuer waken, till the fire of Hell waken them.
for the multitude of the world die in security, and never waken, till the fire of Hell waken them.
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Well is thee, and thou be wakened, albeit it should be with neuer so heauy a judgement,
Well is thee, and thou be wakened, albeit it should be with never so heavy a judgement,
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yea, though thy daughter, or thy selfe, should bee possessed with a deuill.
yea, though thy daughter, or thy self, should be possessed with a Devil.
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Now, when this poore womā is thus wakened, and is wrastling vnder the heauy hand of God, the Lord casteth an eye towardes her, (for no doubt,
Now, when this poor woman is thus wakened, and is wrestling under the heavy hand of God, the Lord Cast an eye towards her, (for no doubt,
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howbeit she was one of the rase of cursed Canaan, yet she was chosen to eternall life) and of very purpose He casteth Himself into these parts where she was:
howbeit she was one of the raze of cursed Canaan, yet she was chosen to Eternal life) and of very purpose He Cast Himself into these parts where she was:
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what euer other erand Hee had, there is no question, but He had a particular respect to her, • she might haue the occasion to come to Him,
what ever other erand He had, there is no question, but He had a particular respect to her, • she might have the occasion to come to Him,
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and this was a great grace.
and this was a great grace.
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When we are wakened out of security, then the Mediciner hath his time, and this is a greater grace.
When we Are wakened out of security, then the Mediciner hath his time, and this is a greater grace.
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It is a great grace to bee wakened, but it is a greater grace to find a Mediciner to cure thy disease:
It is a great grace to be wakened, but it is a greater grace to find a Mediciner to cure thy disease:
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for, as multitudes die in securitie, so also multitudes die in paine, torment, and desperation, after they are wakened.
for, as Multitudes die in security, so also Multitudes die in pain, torment, and desperation, After they Are wakened.
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Well, she hearing tell that He was come to these parts, and that He was such a man, a wonderful man, as the prophet Esay calleth Him, who cured all sort of diseases, who restored sight to the blind, limmes to the lame, cleansed the leprous,
Well, she hearing tell that He was come to these parts, and that He was such a man, a wondered man, as the Prophet Isaiah calls Him, who cured all sort of diseases, who restored sighed to the blind, limbs to the lame, cleansed the leprous,
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and raised vp the dead, she is moued to seeke grace and mercy at Him.and raised up the dead, she is moved to seek grace and mercy At Him.
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Had not the Lord preuented her, and come downe thither & sought her, to draw her to Him, there had neuer bene such a thing, that she had sought for Him.
Had not the Lord prevented her, and come down thither & sought her, to draw her to Him, there had never be such a thing, that she had sought for Him.
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All thy misery, albeit it vvere neuer so great, vvill neuer draw thee to Him, except Hee seeke thee first, and draw thine heart vnto Him.
All thy misery, albeit it were never so great, will never draw thee to Him, except He seek thee First, and draw thine heart unto Him.
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Well, nowe to come forwarde, vvhen shee seeketh Him, shee findeth Him, and getteth His bodilie presence.
Well, now to come forward, when she seeks Him, she finds Him, and gets His bodily presence.
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CHRIST and His Disciples vvere vvalking together after His accustomed manner: at the first meeting, saieth the TEXT, The woman cryeth, Hee is apparantlie going before,
CHRIST and His Disciples were walking together After His accustomed manner: At the First meeting, Saith the TEXT, The woman Cries, He is apparently going before,
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and the vvoman followeth after, and cryeth: Miserie constraineth her to crie:
and the woman follows After, and Cries: Misery constrains her to cry:
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And if the LORD laye His handes vpon thee, Hee vvill compell thee to howle and crie.
And if the LORD say His hands upon thee, He will compel thee to howl and cry.
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O, that power and might that is in the LORD ouer His creature!
O, that power and might that is in the LORD over His creature!
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But I doubt not, considering the vvordes and communication that the LORD hath with this poore, miserable,
But I doubt not, considering the words and communication that the LORD hath with this poor, miserable,
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and sinfull vvoman, but it was that Spirit of adoptiō that opened her mouth so vvide to crie vpon Him so, O thou sonne of Dauid haue mercie on mee: What crieth shee? Marke her words:
and sinful woman, but it was that Spirit of adoption that opened her Mouth so wide to cry upon Him so, Oh thou son of David have mercy on me: What cries she? Mark her words:
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She crieth, haue mercy vpon me. How many of Hierusalem cried after this manner? An Heathen, • Cananite, crieth this way: misery compelleth her to cry.
She cries, have mercy upon me. How many of Jerusalem cried After this manner? an Heathen, • Canaanite, cries this Way: misery compelleth her to cry.
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But what maketh her to cry Mercy? Wee will raile & blaspheme God whē we are in misery:
But what makes her to cry Mercy? we will rail & Blaspheme God when we Are in misery:
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but what caused her to cry Mercie? No question, the conscience of her demerites caused her to crie Mercie: shee felt her selfe to bee worthy of all that misery wherewith shee was burthened.
but what caused her to cry Mercy? No question, the conscience of her demerits caused her to cry Mercy: she felt her self to be worthy of all that misery wherewith she was burdened.
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The voyce of a miserable sinner, that feeleth misery, is, O Lord haue mercy vpon mee:
The voice of a miserable sinner, that feeleth misery, is, Oh Lord have mercy upon me:
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but loe howe shee stileth Him, O Lord, The Sonne of Dauid:
but lo how she styleth Him, Oh Lord, The Son of David:
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these were the common stiles indeed of the Lord, in this life, He was called of the multitud, LORD,
these were the Common stile indeed of the Lord, in this life, He was called of the multitude, LORD,
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and the sonne of Dauid. But certainly, I am of this mind, that this woman took these stiles otherwise than ye common multitude:
and the son of David. But Certainly, I am of this mind, that this woman took these stile otherwise than you Common multitude:
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The very eye of her soule was opened, to see Iesus Christ to be the Lord,
The very eye of her soul was opened, to see Iesus christ to be the Lord,
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& to bee the Sonne of God manifested in the flesh of the seed of Dauid, howbeit I will not attribute vnto her a distinct & clear knowledge of both His natures in one person, and of His offices.
& to be the Son of God manifested in the Flesh of the seed of David, howbeit I will not attribute unto her a distinct & clear knowledge of both His nature's in one person, and of His Offices.
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Then, Brethren, ye see two grounds of her petition.
Then, Brothers, you see two grounds of her petition.
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The first is a Lordship, and Power, and Dominion in Him, of whom she sought mercy.
The First is a Lordship, and Power, and Dominion in Him, of whom she sought mercy.
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The next is, a Pitie, a Mercy in Him of whome shee sought mercy. She sought mercy at a mèrcifull face, grace at a gracious face.
The next is, a Pity, a Mercy in Him of whom she sought mercy. She sought mercy At a mèrcifull face, grace At a gracious face.
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Looke that thy prayer bee well grounded on the LORD.
Look that thy prayer be well grounded on the LORD.
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When thou openest thy mouth to seeke mercy at that LORD, looke that thou acknewledge that there is a power in that Lord to giue thee euery thing that thou standest in need of:
When thou openest thy Mouth to seek mercy At that LORD, look that thou acknewledge that there is a power in that Lord to give thee every thing that thou Standest in need of:
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and chiefely, looke that thou acknowledge, that there is an infinit passing mercy in that Lord, surmounting all thy sinnes,
and chiefly, look that thou acknowledge, that there is an infinite passing mercy in that Lord, surmounting all thy Sins,
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and then shalt thou pray from the heart, with confidence and liberty: otherwise thou mayest well seeke mercie from the teeth outwarde, but neuer with thine heart.
and then shalt thou pray from the heart, with confidence and liberty: otherwise thou Mayest well seek mercy from the teeth outward, but never with thine heart.
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Then shee letteth Him see a good cause wherefore she sought mercy: Lord, I haue need of a Phisition, for I am sicke.
Then she lets Him see a good cause Wherefore she sought mercy: Lord, I have need of a physician, for I am sick.
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What sicknesse is sorer to a poore body, than this, to bee rent both in soule and body with a deuil? Lord, my poore daughter is tormented with a deuill:
What sickness is Sorer to a poor body, than this, to be rend both in soul and body with a Devil? Lord, my poor daughter is tormented with a Devil:
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As in thy prayer thou must haue a sight of the infinit power of thy God, of the mercy of thy God,
As in thy prayer thou must have a sighed of the infinite power of thy God, of the mercy of thy God,
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so scorn Him not with a senselesse heart: No, if thou gettest not a sense & feeling of thy misery, of thy trouble,
so scorn Him not with a senseless heart: No, if thou gettest not a sense & feeling of thy misery, of thy trouble,
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& vexation in thine heart, call not vpon the Name of the Lord.
& vexation in thine heart, call not upon the Name of the Lord.
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It is true indeed, the Lord seeth and knoweth thy misery, as well as thy selfe,
It is true indeed, the Lord sees and Knoweth thy misery, as well as thy self,
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albeit thou speake not a word vnto Him of thy misery:
albeit thou speak not a word unto Him of thy misery:
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yet for all that, the Lord taketh pleasure to heare thy misery out of thine owne mouth:
yet for all that, the Lord Takes pleasure to hear thy misery out of thine own Mouth:
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He will not only haue thee to feele and grone in thine heart for it,
He will not only have thee to feel and groan in thine heart for it,
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but he will haue thee to vtter it vnto Him with thy tongue also, if oportunity serue:
but he will have thee to utter it unto Him with thy tongue also, if opportunity serve:
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He wil haue thee to make it knowne vnto Him, as if Hee knew it not He will haue thee to bring vp thy misery from the ground of thine heart,
He will have thee to make it known unto Him, as if He knew it not He will have thee to bring up thy misery from the ground of thine heart,
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& as thou feelest it in the sadnesse of thine heart, so to vtter it in thy voyce:
& as thou Feel it in the sadness of thine heart, so to utter it in thy voice:
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for the Lord delighteth to heare miserable bodies speaking of their miserie. Now to goe forward.
for the Lord delights to hear miserable bodies speaking of their misery. Now to go forward.
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When shee hath made her petition, see the meeting:
When she hath made her petition, see the meeting:
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the text saith, At the first Hee answered her not a vvord, but goeth forward vvith the Disciples,
the text Says, At the First He answered her not a word, but Goes forward with the Disciples,
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and letteth her follow on crying, O Lord, haue mercie vpon me: not once nor twise, but the crie goeth neuer out of her head. This is wonderfull:
and lets her follow on crying, Oh Lord, have mercy upon me: not once nor twice, but the cry Goes never out of her head. This is wonderful:
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Hee that preuented her vvith grace, and gaue her grace to seeke him, vvill not make her one vvorde answere,
He that prevented her with grace, and gave her grace to seek him, will not make her one word answer,
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but goeth his vvaye, and vvill not speake vnto her:
but Goes his Way, and will not speak unto her:
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Yea, thou vvilt find, that he, who preuēted thee vvith grace, & sought thee, ere euer thou soughtest him,
Yea, thou wilt find, that he, who prevented thee with grace, & sought thee, ere ever thou soughtest him,
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& gaue thee grace to crie and pray, Haue mercie, O God, yet he vvill seeme to mis-knowe thee, and make thee none answere.
& gave thee grace to cry and pray, Have mercy, Oh God, yet he will seem to misknow thee, and make thee none answer.
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Thou vvilt crie in sicknesse, Mercie, but vvilt thou alwayes find mercy? No, no, thou vvilt cry in other troubles, Mercie, and his Spirite no question vvill interceade for thee,
Thou wilt cry in sickness, Mercy, but wilt thou always find mercy? No, no, thou wilt cry in other Troubles, Mercy, and his Spirit no question will interceade for thee,
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and yet for a time hee vvill make thee none answere.
and yet for a time he will make thee none answer.
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What meaneth this? why doeth he so? Now vvhen he hath giuen thee grace to crie for mercy, a thirst & an hunger for grace, (Blessed are they that hunger & thirst) vvhen he hath giuen thee this first grace, hee vvill let thee crie a great vvhile to trie thy constancie.
What means this? why doth he so? Now when he hath given thee grace to cry for mercy, a thirst & an hunger for grace, (Blessed Are they that hunger & thirst) when he hath given thee this First grace, he will let thee cry a great while to try thy constancy.
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We neuer get a spirituall grace in this life, but vvith the grace vve get alwayes a tryall:
We never get a spiritual grace in this life, but with the grace we get always a trial:
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and vvhen he giueth vs grace to crie: hee vvill trie if vvee vvill crie on.
and when he gives us grace to cry: he will try if we will cry on.
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And to speake the trueth, Brethren, All our life heere, is but a tryall of the graces of GOD, vvhich hee hath giuen vs. Wee gette not our heauen heere,
And to speak the truth, Brothers, All our life Here, is but a trial of the graces of GOD, which he hath given us we get not our heaven Here,
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but a faith to looke a farre of vnto it, an hunger, a thirst, a desire of it,
but a faith to look a Far of unto it, an hunger, a thirst, a desire of it,
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and vvith our thirst a tryall of our Faith, a tryall of our Hope, of our desire, to see if vvee vvill stand in it.
and with our thirst a trial of our Faith, a trial of our Hope, of our desire, to see if we will stand in it.
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And then saieth Peter, in the life to come, the tryall of thy faith, and hope,
And then Saith Peter, in the life to come, the trial of thy faith, and hope,
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and patience, beeing ended, What shall followe, Praise, and honour, and glorie, vvhen IESVS shall appeare, 1. Pet. 1. 7. Thou shalt bee filled vvith saciety and fulnesse of joye, thine hunger and thirst shall bee satisfied as soone as euer thou seest thy Redeemer. Now to proceed.
and patience, being ended, What shall follow, Praise, and honour, and glory, when JESUS shall appear, 1. Pet. 1. 7. Thou shalt be filled with satiety and fullness of joy, thine hunger and thirst shall be satisfied as soon as ever thou See thy Redeemer. Now to proceed.
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The Disciples that followed ye Lord, they are troubled vvith the cry of ye woman, & say to the Lord.
The Disciples that followed you Lord, they Are troubled with the cry of you woman, & say to the Lord.
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Either giue her one answere or other, and let her goe her way. Either give her one answer or other, and let her go her Way.
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Surely I thinke this sute of the disciples was not so much for anie desire they had that he should helpe her,
Surely I think this suit of the Disciples was not so much for any desire they had that he should help her,
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as to be quite of her crying, because they vvere deafned vvith her.
as to be quite of her crying, Because they were deafened with her.
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So then the Papistes neede not vpon this, to ground their intercession of the Sainctes in heauen,
So then the Papists need not upon this, to ground their Intercession of the Saints in heaven,
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for vs that remaine heere on earth: for this ground is as vveake as their doctrine of intercession is:
for us that remain Here on earth: for this ground is as weak as their Doctrine of Intercession is:
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and she directeth not her speach to the Apostles heere, to PETER, IAMES, or IOHN, that they should intercead for her,
and she directeth not her speech to the Apostles Here, to PETER, JAMES, or JOHN, that they should intercead for her,
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but to the Lord himself, she speaketh to none of thē, but she passeth & speakes to ye Lord immediately:
but to the Lord himself, she speaks to none of them, but she passes & speaks to you Lord immediately:
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So should wee leaue all the Saincter, and with confidence goe to the Lord Himselfe. The Disciples are deafned and troubled with her crying:
So should we leave all the Saincter, and with confidence go to the Lord Himself. The Disciples Are deafened and troubled with her crying:
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the Lord Himselfe letteth her crie on:
the Lord Himself lets her cry on:
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and this is a token that Hee is not wearied with her crying Well then, thou findest a comfort heere,
and this is a token that He is not wearied with her crying Well then, thou Findest a Comfort Here,
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when thou cryest night and day, Hee neuer wearieth with thee:
when thou Christ night and day, He never wearieth with thee:
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He saith not, thou troublest me, al thy cryes sighes, and sobbes, are pleasant to Him.
He Says not, thou troublest me, all thy cries sighs, and sobs, Are pleasant to Him.
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Men will bee weary sometimes with thy crying, as wee reade, that vnjust Iudge was importuned by the just sute of the poore woman,
Men will be weary sometime with thy crying, as we read, that unjust Judge was importuned by the just suit of the poor woman,
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and dispatcheth her away, and saith, thou troublest and irkest mee night and day, Luke 18. 1. But the true righteous Iudge is neuer wearied with thee,
and dispatcheth her away, and Says, thou troublest and irkest me night and day, Lycia 18. 1. But the true righteous Judge is never wearied with thee,
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when He letteth thee cry out, He wil not answere with a grudge, as the Iudge did, but chearfully.
when He lets thee cry out, He will not answer with a grudge, as the Judge did, but cheerfully.
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The Lord that loueth a chearfull giuer, He Himselfe giueth chearefully.
The Lord that loves a cheerful giver, He Himself gives cheerfully.
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What meaneth that joye that the faithfull finde in their heartes, accompanying the benefite that commeth from Him,
What means that joy that the faithful find in their hearts, accompanying the benefit that comes from Him,
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but that the Lord giueth His benefites chearefully? for if the LORD gaue thee them not chearfully,
but that the Lord gives His benefits cheerfully? for if the LORD gave thee them not cheerfully,
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but in anger and wrath, and threwe them to thee as to a reprobate, thou wouldest neuer haue joye in the receiuing of them.
but in anger and wrath, and threw them to thee as to a Reprobate, thou Wouldst never have joy in the receiving of them.
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There is not such a thing, as a reprobate can haue joy in the giuer,
There is not such a thing, as a Reprobate can have joy in the giver,
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or euer haue his mouth opē with true thankesgiuing to the Lord to say once, I thanke thee:
or ever have his Mouth open with true thanksgiving to the Lord to say once, I thank thee:
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Why? Because the Lord giueth him not His benefites in loue, but in anger.
Why? Because the Lord gives him not His benefits in love, but in anger.
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So this is a sure token when thou findest joye in thine heart, and a contentation in thy prayer,
So this is a sure token when thou Findest joy in thine heart, and a contentation in thy prayer,
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and a purpose to be thankfull, that the Lord giueth thee chearefully, and heareth thee joyfully.
and a purpose to be thankful, that the Lord gives thee cheerfully, and hears thee joyfully.
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And if thou canst get but a joyfull looke of thy God, thou mayst be assured that it proceedeth of mercy.
And if thou Canst get but a joyful look of thy God, thou Mayest be assured that it Proceedeth of mercy.
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When Hee looketh so vnto thee, Hee doeth not as earthly kings, or any earthly creature vse to doe,
When He looks so unto thee, He doth not as earthly Kings, or any earthly creature use to do,
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for they can keepe a faire countenance, and yet haue little good will in their heartes.
for they can keep a fair countenance, and yet have little good will in their hearts.
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Well, the womā crieth, & the disciples cry:
Well, the woman cries, & the Disciples cry:
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The Lord must answere once, but Hee maketh an answere little to her contentment, I am not sent, saieth He, but vnto the lost sheepe of the house of Israel:
The Lord must answer once, but He makes an answer little to her contentment, I am not sent, Saith He, but unto the lost sheep of the house of Israel:
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What haue I to doe with that poore woman? shee is not one of My sheepe, she is of a cursed generation of the Canaanites, ordained to destruction and wrath:
What have I to do with that poor woman? she is not one of My sheep, she is of a cursed generation of the Canaanites, ordained to destruction and wrath:
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In a word, He debarreth her from grace, Hee cloaseth the gates of Heauen vpon her teeth:
In a word, He debarreth her from grace, He closeth the gates of Heaven upon her teeth:
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for when He saith, Hee is not sent to her He shutteth her out of Heauen.
for when He Says, He is not sent to her He shutteth her out of Heaven.
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Wee ought to marke this well, for we are Canaanites, that is to say.
we ought to mark this well, for we Are Canaanites, that is to say.
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Gentiles: It is true indeed, the Lord comming down from the Heauen, & manifesting Himselfe in the flesh.Gentiles: It is true indeed, the Lord coming down from the Heaven, & manifesting Himself in the Flesh.
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He had His commission first & principally to the Iewes, and not to the Gentiles, not to Scotland, nor ENGLAND,
He had His commission First & principally to the Iewes, and not to the Gentiles, not to Scotland, nor ENGLAND,
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nor Germanie, nor France, chiefely and principally: as Christ said to Hierusalem. Oh! that thou couldest see the day of thy visitation!
nor Germany, nor France, chiefly and principally: as christ said to Jerusalem. Oh! that thou Couldst see the day of thy Visitation!
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Luke 19. 41. Hee was sent with commission to the Gentiles, but in case of the contumacie & rebellion of the Iewes, as if the Lord had said vnto him, Goe thy vvay vnto mine owne people, vvhome I haue chosen from among all the Nations of the earth,Luke 19. 41. He was sent with commission to the Gentiles, but in case of the contumacy & rebellion of the Iewes, as if the Lord had said unto him, Go thy Way unto mine own people, whom I have chosen from among all the nations of the earth,
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and see if thou canst vvinne them, goe no further.
and see if thou Canst win them, go no further.
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And if the Iewes had not bene rebellious and disobedient, vve had neuer gotten mercie and grace ▪ Looke Roman. 11. 11. The fall of the Iewes, vvas the raising vp of the Gentiles, & the diminution of the Iewes, vvas the riches of the Gentiles. Howe got yee grace? saith he, By their contumacie and rebellion.
And if the Iewes had not be rebellious and disobedient, we had never got mercy and grace ▪ Look Roman. 11. 11. The fallen of the Iewes, was the raising up of the Gentiles, & the diminution of the Iewes, was the riches of the Gentiles. How god ye grace? Says he, By their contumacy and rebellion.
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So Christ, sending out his Disciples to preach, biddeth them go, not vnto the Gentiles, or vnto the Samaritanes their next neighbours, but vnto the l•st sheepe of the house of Israel, Matth. 10. 5. And Paul in a preaching before both the Iewes and Gentiles, Act. 13. 46. The worde of GOD, saieth hee, behooued first to bee preached vnto you, the promise belonging vnto you.
So christ, sending out his Disciples to preach, bids them go, not unto the Gentiles, or unto the Samaritans their next neighbours, but unto the l•st sheep of the house of Israel, Matthew 10. 5. And Paul in a preaching before both the Iewes and Gentiles, Act. 13. 46. The word of GOD, Saith he, behooved First to be preached unto you, the promise belonging unto you.
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But because yee will not receiue the worde, and haue made your selues vnworthie of life euerlasting ▪ Therefore, I will turne and preach to the Gentiles: But Because ye will not receive the word, and have made your selves unworthy of life everlasting ▪ Therefore, I will turn and preach to the Gentiles:
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And so hee bade the Iewes good-night, and turned him to the Gentiles. And the TEXT saieth, that then the Gentiles rejoyced exceedingly.
And so he bade the Iewes goodnight, and turned him to the Gentiles. And the TEXT Saith, that then the Gentiles rejoiced exceedingly.
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So vvee vvere strangers from heauen, and aliantes from the common vvealth of Israel.
So we were Strangers from heaven, and aliantes from the Common wealth of Israel.
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And vvee learne in the example of this vvoman that our entrie to grace, and to heauen, vvas verie hard and difficill:
And we Learn in the Exampl of this woman that our entry to grace, and to heaven, was very hard and difficill:
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And as our entrie to grace vvas hard ▪ so if vvee fall from grace, our re-entrie to grace shall bee farre harder:
And as our entry to grace was hard ▪ so if we fallen from grace, our reentry to grace shall be Far harder:
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And if thou fall once from grace, hardly shalt thou get grace againe.
And if thou fallen once from grace, hardly shalt thou get grace again.
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A Gentile that falleth once from grace, and treadeth vnder his feete the blood of Iesus, shall neuer bee renewed with grace againe.
A Gentile that falls once from grace, and treadeth under his feet the blood of Iesus, shall never be renewed with grace again.
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And I say to thee, O Scotland, if thou fallest from grace, looke neuer for grace againe.
And I say to thee, Oh Scotland, if thou Fallest from grace, look never for grace again.
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Looke to the cities amongst the Gentiles that fell from grace, looke Corinth, looke Philippi ▪ looke ye Galathians, &c. got they euer grace again? No:
Look to the cities among the Gentiles that fell from grace, look Corinth, look Philippi ▪ look you Galatians, etc. god they ever grace again? No:
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so if Scotland fall from grace, it will bee a wonder if euer it get grace againe.
so if Scotland fallen from grace, it will be a wonder if ever it get grace again.
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The wrath of God shall bee powred foorth vpon euery one, from the greatest to the smallest:
The wrath of God shall be poured forth upon every one, from the greatest to the Smallest:
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for if He receiued not the Iewes (His owne people) into grace, after that they were once fallen from it, shal He take thee vp againe, a Gentile, a vile dog, in respect of them? And yet our men in this countrey care not to cast themselues,
for if He received not the Iewes (His own people) into grace, After that they were once fallen from it, shall He take thee up again, a Gentile, a vile dog, in respect of them? And yet our men in this country care not to cast themselves,
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and their whole land, into Hell, and into euerlasting abjection from grace, without all hope of recouery.
and their Whole land, into Hell, and into everlasting abjection from grace, without all hope of recovery.
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So this is an harde answere ▪ shee findeth no grace at all.
So this is an harden answer ▪ she finds no grace At all.
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They that follow Iesus Christ, and seeke for grace, will finde in their way a sore tryall:
They that follow Iesus christ, and seek for grace, will find in their Way a soar trial:
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men thinke that Heauen is but a common benefit, & that it is easie to a mā to come thither:
men think that Heaven is but a Common benefit, & that it is easy to a man to come thither:
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but albeit thou be a king, an Emperour, or Monarch, thou wilt find an hard entry therein.
but albeit thou be a King, an Emperor, or Monarch, thou wilt find an hard entry therein.
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Will thy kingdome or thy lordship bring thee to heauē? No, if thou sleep on in careles security, thou shalt neuer so heauē.
Will thy Kingdom or thy lordship bring thee to heaven? No, if thou sleep on in careless security, thou shalt never so heaven.
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So if there were no more but this exāple of this Gentilish womā, it teaches vs, that it is hard to win to heauen,
So if there were no more but this Exampl of this Gentilish woman, it Teaches us, that it is hard to win to heaven,
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& that the gates of Heauen at the first shall be shut vpon our teeth.
& that the gates of Heaven At the First shall be shut upon our teeth.
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What is the cause of this? Thou art further from Christ, and from grace, from Heauen,
What is the cause of this? Thou art further from christ, and from grace, from Heaven,
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and from the joye of Heauen, a thousand times more than the naturall earth is from the naturall Heauen.
and from the joy of Heaven, a thousand times more than the natural earth is from the natural Heaven.
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Thou art a Canaanite, come of a cursed generation.
Thou art a Canaanite, come of a cursed generation.
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What adoe hath a Canaanite with Heauen? so vnworthie a thing, with so worthy a thing? The Lord,
What ado hath a Canaanite with Heaven? so unworthy a thing, with so worthy a thing? The Lord,
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before He opened the gates of Heauen vnto her ▪ Hee woulde let her vnderstand, that shee had nothing to doe with Heauen.
before He opened the gates of Heaven unto her ▪ He would let her understand, that she had nothing to do with Heaven.
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And I say vnto thee, that the Lord, ere euer Hee giue thee grace, Hee will haue thee knowing by tentations and tryalles, that thou art a Canaanite, descended of a cursed and reprobate generation,
And I say unto thee, that the Lord, ere ever He give thee grace, He will have thee knowing by tentations and tryalles, that thou art a Canaanite, descended of a cursed and Reprobate generation,
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and vnworthie that euer thou shouldest see Heauen, or haue a do with Heauen:
and unworthy that ever thou Shouldst see Heaven, or have a doe with Heaven:
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And if Hee bring thee not to this sight and this feare, I giue thee thy dome, thou shalt never see Heauen.
And if He bring thee not to this sighed and this Fear, I give thee thy dome, thou shalt never see Heaven.
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Nowe marke, Hee hath cloased the doores of Heauen vpon her:
Now mark, He hath closed the doors of Heaven upon her:
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And certainely, this answere might haue caused her to haue gone awaye with shame and confusion.
And Certainly, this answer might have caused her to have gone away with shame and confusion.
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But for all this tentation, she continueth still, she crieth still, and hopeth for mercie:
But for all this tentation, she Continueth still, she cries still, and Hopes for mercy:
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holde vpon mercy, hope still, belieue on still and that hope shal neuer make thee ashamed.
hold upon mercy, hope still, believe on still and that hope shall never make thee ashamed.
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Shee hath cryed for mercie, the gates of Heauen are shut against her:
She hath cried for mercy, the gates of Heaven Are shut against her:
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What doeth shee? Goeth she her way? No, no, shee tarieth still, and knocketh.
What doth she? Goes she her Way? No, no, she tarrieth still, and knocketh.
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And if thou knewest what Heauen were, and what Hell were, thou wouldest bee loath to leaue Heauen.
And if thou Knewest what Heaven were, and what Hell were, thou Wouldst be loath to leave Heaven.
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Oh! the tormentes that remaine for them that fall into Hell!
Oh! the torments that remain for them that fallen into Hell!
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So shee knocketh, and falleth downe vpon her face, and adoreth, and saieth, O Sonne of Dauid, haue mercie on mee.
So she knocketh, and falls down upon her face, and adores, and Saith, Oh Son of David, have mercy on me.
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This adoring was not onely for the casting the deuill out of her daughter:
This adoring was not only for the casting the Devil out of her daughter:
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No, no, she sought euerlasting life at the handes of the Lord, & that healing of her daughter was an earnest-pennie of that Life.
No, no, she sought everlasting life At the hands of the Lord, & that healing of her daughter was an earnest-penny of that Life.
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This was the mind of the woman no question. It is saide in the Scripture, Seeke, and yee shall find: aske, and yee shall receiue:
This was the mind of the woman no question. It is said in the Scripture, Seek, and ye shall find: ask, and ye shall receive:
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knocke, and it shall be opened vnto you. Mat. 7. 7. If the seeking faile thee, yet tarie still and knocke.knock, and it shall be opened unto you. Mathew 7. 7. If the seeking fail thee, yet tarry still and knock.
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And if it had not bene the Lords will that a sinner (when he findeth heauen gates closed vpon him) should tary stil & knock, would he haue biddē him knock? It were a presumptuous thing for a begger to knocke at one of our doores:
And if it had not be the lords will that a sinner (when he finds heaven gates closed upon him) should tarry still & knock, would he have bidden him knock? It were a presumptuous thing for a beggar to knock At one of our doors:
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but seeing ye Lord hath expressely commanded thee to knocke, then knocke on boldly.
but seeing the Lord hath expressly commanded thee to knock, then knock on boldly.
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And if thou goe away with the first answere, or the first nay-saying thou wast neuer truely hungrie nor thirstie:
And if thou go away with the First answer, or the First nay-saying thou wast never truly hungry nor thirsty:
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And it is a token that thou countest little of the grace of GOD. If thou knewest howe precious a thing the grace of God & Iesus Christ were,
And it is a token that thou countest little of the grace of GOD. If thou Knewest how precious a thing the grace of God & Iesus christ were,
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and what Heauen were, and what Hell were, thou wouldest neuer cease knocking day nor night all the dayes of thy life:
and what Heaven were, and what Hell were, thou Wouldst never cease knocking day nor night all the days of thy life:
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for if thou goe away proudly, and tariest not vpon Gods answere, but speake presumptuously, & say, If He will not giue mee grace, let Him holde it to Himselfe, as blasphemous men will say:
for if thou go away proudly, and tariest not upon God's answer, but speak presumptuously, & say, If He will not give me grace, let Him hold it to Himself, as blasphemous men will say:
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then Hee will shoote thee into Hell:
then He will shoot thee into Hell:
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for if thou wert a king of all the worlde, thou shalt neuer get thine head in at Heauen gates, except thou knocke.
for if thou Wertenberg a King of all the world, thou shalt never get thine head in At Heaven gates, except thou knock.
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Lord, if the world knew how hard a thing it is to get entry there!
Lord, if the world knew how hard a thing it is to get entry there!
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men think that they will come easily & sleeping to Heauen, albeit they take their pleasure & pastime:
men think that they will come Easily & sleeping to Heaven, albeit they take their pleasure & pastime:
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but they deceiue themselues, there must bee much striuing and fighting ere they get Heauen: Before that Heauen could be opened, it behoued Iesus Christ to shed His precious blood.
but they deceive themselves, there must be much striving and fighting ere they get Heaven: Before that Heaven could be opened, it behooved Iesus christ to shed His precious blood.
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Now, Brethren ye may say to me, Alas, who can knocke? who is able to come there? No, thou hast no power once to lift vp thine hand to knocke at that gate,
Now, Brothers you may say to me, Alas, who can knock? who is able to come there? No, thou hast no power once to lift up thine hand to knock At that gate,
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except that the Lord put out His hand, & hold thee vp, euen in the meane time when Hee is holding thee backe,
except that the Lord put out His hand, & hold thee up, even in the mean time when He is holding thee back,
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so wonderfull is the Lordes working with His owne, He will be holding them abacke with the one hand,
so wonderful is the lords working with His own, He will be holding them aback with the one hand,
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and He will be pulling them in to Him as fast with the other hand,
and He will be pulling them in to Him as fast with the other hand,
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when He will be disswading ▪ He will perswade, when He forbiddeth to approach vnto Him, hee inwardly allureth m•n to come vnto Him.
when He will be dissuading ▪ He will persuade, when He forbiddeth to approach unto Him, he inwardly Allureth m•n to come unto Him.
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Nowe, will yee heare the Lordes answere? If the first answere was hard, this is ▪ as hard and rough:
Now, will ye hear the lords answer? If the First answer was hard, this is ▪ as hard and rough:
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for with an angry countenance no doubt He answereth, It is not lawfull, saieth Hee ▪ to take the childrens bread,
for with an angry countenance no doubt He Answers, It is not lawful, Saith He ▪ to take the Children's bred,
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and to cast it vnto dogges. and to cast it unto Dogs.
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It is euen as much as if Hee had taken her by the shoulders, and thrust her out:
It is even as much as if He had taken her by the shoulders, and thrust her out:
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first Hee saieth, Thou art but a dogge, a Gentile, and this that thou seekest is a precious thing, the bread of life, this appertaineth onely to the children of GOD:
First He Saith, Thou art but a dog, a Gentile, and this that thou Seekest is a precious thing, the bred of life, this appertaineth only to the children of GOD:
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Shall I take that and giue it vnto a dog? As if Hee had saide, Goe thy waye, dogge, thou shalt not get such a precious benefite as thou requirest.
Shall I take that and give it unto a dog? As if He had said, Go thy Way, dog, thou shalt not get such a precious benefit as thou requirest.
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Then we see here, because she was a Gentile, therfore Hee calleth her a dogge.
Then we see Here, Because she was a Gentile, Therefore He calls her a dog.
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Suppose thou bee a King (I pray thee be not too proude in thine own conceit) and yet a Gentile, Ergo, by nature, a dogge.
Suppose thou be a King (I pray thee be not too proud in thine own conceit) and yet a Gentile, Ergo, by nature, a dog.
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He will cast a Kingdome, an Empire, a Monarchie to a man, as one will cast a bone into the mouth of a dogge,
He will cast a Kingdom, an Empire, a Monarchy to a man, as one will cast a bone into the Mouth of a dog,
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but all is nothing in respect of one droppe of grace, and the hope of the kingdome of Heauen.
but all is nothing in respect of one drop of grace, and the hope of the Kingdom of Heaven.
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Albeit thou bee a begger, and yet gettest but one droppe of grace through IESVS CHRIST, anie hope of the Kingdome of Heauen, anie beginning of regeneration,
Albeit thou be a beggar, and yet gettest but one drop of grace through JESUS CHRIST, any hope of the Kingdom of Heaven, any beginning of regeneration,
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then thou hast gotten a greater grace, a more precious thing, than Caesar, that got all the worlde.
then thou hast got a greater grace, a more precious thing, than Caesar, that god all the world.
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There is no comparison betwixt the meanest spirituall & heauenly gift, & betwixt the greatest temporall and earthly thing.
There is no comparison betwixt the Meanest spiritual & heavenly gift, & betwixt the greatest temporal and earthly thing.
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Nowe I note againe the hardnesse to winne to the Kingdome of Heauen.
Now I note again the hardness to win to the Kingdom of Heaven.
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Would yee not thinke it a marueilous thing to turne a dogge into the Sonne of God? It is as great a wonder to see a Gentile to be called to Heauen as to make dogges and stones the Sonnes of God Nowe know, that before thou gettest accesse to Heauen,
Would ye not think it a marvelous thing to turn a dog into the Son of God? It is as great a wonder to see a Gentile to be called to Heaven as to make Dogs and stones the Sons of God Now know, that before thou gettest access to Heaven,
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although thou wert a king, thou must bee humbled in thine owne conceite, thou must know thine owne estate and condition, thou must thinke thy selfe as vile and contemptible as a verie dogge by nature,
although thou Wertenberg a King, thou must be humbled in thine own conceit, thou must know thine own estate and condition, thou must think thy self as vile and contemptible as a very dog by nature,
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as this woman was brought to saye: otherwise, thou shalt neuer get heauen.
as this woman was brought to say: otherwise, thou shalt never get heaven.
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Then, Brethren, if the entrie to the Kingdome of heauen be so harde, if thou like a dogge returne to thy vomite,
Then, Brothers, if the entry to the Kingdom of heaven be so harden, if thou like a dog return to thy vomit,
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or as a sow to the puddle, (as Peter saieth, 2. Pet. 2. 22.) after thou art was•en with the blood of that immaculate Lambe,
or as a sow to the puddle, (as Peter Saith, 2. Pet. 2. 22.) After thou art was•en with the blood of that immaculate Lamb,
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then it is a wonder if euer thou get grace to re-enter againe. Now heare the poore womans answere:
then it is a wonder if ever thou get grace to re-enter again. Now hear the poor woman's answer:
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she granteth all, It is verie true, thou sayest, I am but a dog, a vile and an vnworthie wretch,
she grants all, It is very true, thou Sayest, I am but a dog, a vile and an unworthy wretch,
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and that bread of heauen is a precious thing, I am not worthie that it should bee casten vnto mee:
and that bred of heaven is a precious thing, I am not worthy that it should be casten unto me:
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Yet (saieth shee) the whelpes doe eate of the crummes which fall from their maisters table: Yet (Saith she) the whelps do eat of the crumbs which fallen from their masters table:
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If thou wilt not shew mee this grace, to eate bread with the children, yet let me eate the paringes and crummes vnder the table.
If thou wilt not show me this grace, to eat bred with the children, yet let me eat the parings and crumbs under the table.
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Ere euer the Lord bestow grace and eternall life vpon thee, hee will haue thee to accompt thy selfe vnworthie of anie grace:
Ere ever the Lord bestow grace and Eternal life upon thee, he will have thee to account thy self unworthy of any grace:
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yea, hee will haue thee to accompt as vilely of thy selfe as of a dog,
yea, he will have thee to account as vilely of thy self as of a dog,
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albeit thou hadst neuer so many great prerogatiues otherwayes in the worlde:
albeit thou Hadst never so many great prerogatives otherways in the world:
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ere thou get that life, thy conscience will accuse thee to bee vnworthie of such a life,
ere thou get that life, thy conscience will accuse thee to be unworthy of such a life,
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and such a joye as the LORD ordained for his owne.
and such a joy as the LORD ordained for his own.
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Shee scipped before, nowe shee thrumbleth and thrusteth in at the gates of heauen, and goeth like a violent woman:
Shee scipped before, now she thrumbleth and thrusts in At the gates of heaven, and Goes like a violent woman:
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not indeede preassing like a sturdie begger, to be in whether the Lord would or not:
not indeed pressing like a sturdy beggar, to be in whither the Lord would or not:
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but by humilitie, and acknowledging of her owne vnworthinesse, in all submission, comming as it were, creeping like a sillie whelpe vnder the table:
but by humility, and acknowledging of her own unworthiness, in all submission, coming as it were, creeping like a silly whelp under the table:
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that is the violence that is done to the Kingdome of heauen, Matth. 11. 12. Shee taketh vp heauen by violence, in all submission and humilitie.
that is the violence that is done to the Kingdom of heaven, Matthew 11. 12. Shee Takes up heaven by violence, in all submission and humility.
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And if thou bee once but a whelpe vnder the table of GOD, in the house of GOD, to gather vp the crummes of that plentifull table, thou art called to a greater honour,
And if thou be once but a whelp under the table of GOD, in the house of GOD, to gather up the crumbs of that plentiful table, thou art called to a greater honour,
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than if thou were made King of all the worlde.
than if thou were made King of all the world.
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I had rather bee a doore-keeper in the house of GOD, than to bee king of all the worlde. I had rather be a doorkeeper in the house of GOD, than to be King of all the world.
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Nowe, Brethren, when shee is thronging in, hee is loath to put her out againe:
Now, Brothers, when she is thronging in, he is loath to put her out again:
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No, hee saieth, O woman, great is thy faith, bee it vnto thee as thou desirest, thy faith hath wonne the victorie.
No, he Saith, Oh woman, great is thy faith, be it unto thee as thou Desirest, thy faith hath won the victory.
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From whence had this poore woman all this perseuerance, and this continuance, and this constancie, but from him? and yet hee standeth wondering at his owne graces.
From whence had this poor woman all this perseverance, and this Continuance, and this constancy, but from him? and yet he Stands wondering At his own graces.
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The LORD, (beholde his doing) when hee hath giuen thee grace and perseuerance, when thou commest to heauen, he will wonder at thee:
The LORD, (behold his doing) when he hath given thee grace and perseverance, when thou Comest to heaven, he will wonder At thee:
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and there is the ende of all thy perseuerance, a faire crowne of glorie.
and there is the end of all thy perseverance, a fair crown of glory.
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And what more doeth hee? That same moment, that force that was in the worde, that proceeded out of the mouth of IESVS, extended it selfe to the womans daughter,
And what more doth he? That same moment, that force that was in the word, that proceeded out of the Mouth of JESUS, extended it self to the woman's daughter,
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and healeth her, and casteth the deuill out of her.
and heals her, and Cast the Devil out of her.
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Now she sought only to creepe in as a whelp vnder the table to eat the crummes,
Now she sought only to creep in as a whelp under the table to eat the crumbs,
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and now the LORD setteth her vp at the table to sit with Him in glory,
and now the LORD sets her up At the table to fit with Him in glory,
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as CHRIST Himselfe saieth, I say to thee, saieth Hee, manie shall come out of the East,
as CHRIST Himself Saith, I say to thee, Saith He, many shall come out of the East,
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and out of the West, into mine house, into the Kingdome of Heauen, and sit downe at the Table with Abraham, Isaac,
and out of the West, into mine house, into the Kingdom of Heaven, and fit down At the Table with Abraham, Isaac,
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and Iaakob, Matth. 8. 11. And from whence are wee come? Euen out of the furthermost point of the West. And, O SCOTLAND!and Jacob, Matthew 8. 11. And from whence Are we come? Eve out of the furthermost point of the West. And, Oh SCOTLAND!
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Belieue in IESVS, seeke earnestlie grace at Him, and waite patientlie, when Hee tryeth thee,
Believe in JESUS, seek earnestly grace At Him, and wait patiently, when He trieth thee,
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and thou shalt find that thou shalt be set downe with ABRAHAM, ISAAC, and IAAKOB, in glorie.
and thou shalt find that thou shalt be Set down with ABRAHAM, ISAAC, and JACOB, in glory.
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Wee are the Sonnes of GOD indeed, but it appeareth not yet what wee shall bee:
we Are the Sons of GOD indeed, but it appears not yet what we shall be:
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but one daye it shall appeare, when wee shall be crowned with the crowne of glorie.
but one day it shall appear, when we shall be crowned with the crown of glory.
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The Lord worke this faith and earnest desire of grace in vs for Iesus Christs sake:
The Lord work this faith and earnest desire of grace in us for Iesus Christ sake:
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To whome bee all glorie, honour, and praise, for euer, and euer, Amen.
To whom be all glory, honour, and praise, for ever, and ever, Amen.
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THE XV. SERMON. LVKE, CHAP. VII. And beholde, a woman in the citie, who was a sinner, when shee knewe that Iesus sate at table in the Pharisees house, she brought a boxe of oyntment:
THE XV. SERMON. LUKE, CHAP. VII. And behold, a woman in the City, who was a sinner, when she knew that Iesus sat At table in the Pharisees house, she brought a box of ointment:
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And shee stood at his feete behinde him weeping, and began to wash his feete with teares, And she stood At his feet behind him weeping, and began to wash his feet with tears,
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and did wipe them with the haires of her head, and kissed his feete, and anointed them with the ointment. and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
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Nowe when the Pharisie who bade him, sawe it, hee spake within himselfe, saying, If this man were a Prophet, hee would surely haue knowne who, Now when the Pharisee who bade him, saw it, he spoke within himself, saying, If this man were a Prophet, he would surely have known who,
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and what manner of woman this is who toucheth him: for shee is a sinner. And Iesus answered, and saide vnto him, Simon, I haue somewhat to say vnto thee.
and what manner of woman this is who touches him: for she is a sinner. And Iesus answered, and said unto him, Simon, I have somewhat to say unto thee.
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And hee saide, Maister, say on. There was a certaine lender who had two detters: the one ought fiue hundreth pence, and the other fiftie: And he said, Master, say on. There was a certain lender who had two debtors: the one ought fiue Hundredth pence, and the other fiftie:
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When they had nothing to pay, he for gaue them both: Which of them, therefore, tell mee, will loue him most? When they had nothing to pay, he for gave them both: Which of them, Therefore, tell me, will love him most?
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Simon answered, and said, I suppose that he, to whom he forgaue most. And hee saide vnto him, Thou hast truely judged. Simon answered, and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast truly judged.
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44. Then hee turned to the woman, and said vnto Simon, Seest thou this woman? I entered into thine house,
44. Then he turned to the woman, and said unto Simon, See thou this woman? I entered into thine house,
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and thou gauest mee no water to my feete:
and thou Gavest me not water to my feet:
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but shee hath washed my feete with teares, and wiped them with the haires of her head. Thou gauest mee no kisse:
but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou Gavest me not kiss:
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but shee, since the time I came in, hath not ceased to kisse my feete. Mine head with oyle thou didst not anoint:
but she, since the time I Come in, hath not ceased to kiss my feet. Mine head with oil thou didst not anoint:
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but shee hath anointed my feet with ointment. Wherefore, I say vnto thee, many sinnes are forgiuen her: for she loued much.
but she hath anointed my feet with ointment. Wherefore, I say unto thee, many Sins Are forgiven her: for she loved much.
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To whome a little is forgiuen, he doeth loue a little. And hee saide vnto her, Thy sinnes are forgiuen thee. To whom a little is forgiven, he doth love a little. And he said unto her, Thy Sins Are forgiven thee.
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And they that sate at table with him, began to say within themselues, Who is this that euen for giueth sinnes? And they that sat At table with him, began to say within themselves, Who is this that even for gives Sins?
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And hee saide to the woman, Thy faith hath saued thee: goe in peace. And he said to the woman, Thy faith hath saved thee: go in peace.
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THIS Text (welbeloued in the Lord Iesus) containeth a notable Historie, of the conuersion of a penitent sinner, a sinfull woman, whom the LORD first called inwardly by His Spirit,
THIS Text (well-beloved in the Lord Iesus) Containeth a notable History, of the conversion of a penitent sinner, a sinful woman, whom the LORD First called inwardly by His Spirit,
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& to whom after outwardly by His owne voyce He giueth assurance of the remission of her sinnes:
& to whom After outwardly by His own voice He gives assurance of the remission of her Sins:
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And wee haue first set downe the occasion that the Lord offereth to this sinfull woman to metee with Him, that she may receiue mercie and forgiuenesse of her sinnes:
And we have First Set down the occasion that the Lord Offereth to this sinful woman to metee with Him, that she may receive mercy and forgiveness of her Sins:
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Of very purpose He casteth Himselfe in her way, and into these partes where the woman was,
Of very purpose He Cast Himself in her Way, and into these parts where the woman was,
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and yeeldeth to dine in the house of a Pharisie, where shee might haue the occasion and oportunitie to meete with Him:
and yields to dine in the house of a Pharisee, where she might have the occasion and opportunity to meet with Him:
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This occasion being offered vnto her, being partly touched with a feeling of her owne miserie, partly being preuented with the Spirite of Iesus alluring her, she letteth it not slippe,
This occasion being offered unto her, being partly touched with a feeling of her own misery, partly being prevented with the Spirit of Iesus alluring her, she lets it not slip,
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but shee commeth to the house, where the Lord was, and shee commeth not emptie handed,
but she comes to the house, where the Lord was, and she comes not empty handed,
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but shee bringeth with her a boxe of precious sweete smelling ointment, and comming to the house where the LORD was sitting at table, looke what shee doeth, shee entreth not in peartly and boldly,
but she brings with her a box of precious sweet smelling ointment, and coming to the house where the LORD was sitting At table, look what she doth, she entereth not in partly and boldly,
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neither commeth shee before His face, being ashamed of her own sinnes:
neither comes she before His face, being ashamed of her own Sins:
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she was ashamed that these eyes, these all-seeing eyes of the LORD, which pierce into the soule of man, should see her:
she was ashamed that these eyes, these All-seeing eyes of the LORD, which pierce into the soul of man, should see her:
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So she standeth (saieth the Text) behinde His backe, and then shee falleth downe at His feete.So she Stands (Saith the Text) behind His back, and then she falls down At His feet.
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The sight of thy sinne, as it will worke shame of face, when the relicts of nature beginneth to challenge it,
The sighed of thy sin, as it will work shame of face, when the relicts of nature begins to challenge it,
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when it striueth to enter into the soule, so that scarcely thou darest looke a man in the face, let be the Lord, who is the reuenger of it:
when it strives to enter into the soul, so that scarcely thou Darest look a man in the face, let be the Lord, who is the revenger of it:
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Euen so, when it once pleaseth the Lord to waken the conscience, it will worke in thee a wonderfull humilitie:
Even so, when it once Pleases the Lord to waken the conscience, it will work in thee a wonderful humility:
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so that thou wilt stoupe, and cast thy selfe downe vnder the feete of thy GOD.
so that thou wilt stoop, and cast thy self down under the feet of thy GOD.
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The stiffenesse that yee see in men, who bowe not their bodies & knees vnto the Lord, proceedeth of the want of that sight of sinne and corruption within them.
The stiffness that ye see in men, who bow not their bodies & knees unto the Lord, Proceedeth of the want of that sighed of sin and corruption within them.
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If these men, who fling their heads in the aire, (& make their boasts of their euill deeds) saw their sins, they would bee ashamed of themselues,
If these men, who fling their Heads in the air, (& make their boasts of their evil Deeds) saw their Sins, they would be ashamed of themselves,
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& humble themselues in ye dust. When she is fallen downe, she weepeth. The sight of sin will make thee to weepe & mourne.
& humble themselves in the dust. When she is fallen down, she weeps. The sighed of since will make thee to weep & mourn.
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Thou laughest now, & plaiest ye wanton, because there is a vaile casten ouer thine eye, that blindeth thee so that thou canst not see sin the own colour yea, it couereth thy self from thee:
Thou laughest now, & playest the wanton, Because there is a veil casten over thine eye, that blinds thee so that thou Canst not see since the own colour yea, it Covereth thy self from thee:
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but if once thou saw sinne & thy selfe well, it would make thee to weep & lament bitterly.
but if once thou saw sin & thy self well, it would make thee to weep & lament bitterly.
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Wel, she leaueth not of yet, but being drawne and allured with a sense of His preuenting mercy, y• came from Him, she draweth near• vnto Him.
Well, she Leaveth not of yet, but being drawn and allured with a sense of His preventing mercy, y• Come from Him, she draws near• unto Him.
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If she had not felt that loue that came from Him, shee durst neuer haue come neare Him.
If she had not felt that love that Come from Him, she durst never have come near Him.
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As a male-factor hath no pleasure to beholde the countenance of the Iudge, but his eye and countenance is terrible to Him:
As a Malefactor hath no pleasure to behold the countenance of the Judge, but his eye and countenance is terrible to Him:
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Euen so, the Lord is fearefull and terrible to them that feele not that loue that proceedeth from Him.
Even so, the Lord is fearful and terrible to them that feel not that love that Proceedeth from Him.
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It is the sense of the loue that allureth sinners to come to God, As Dauid saieth, Psal. 130. 3. If thou straitlie markest iniquitie, no flesh can stand:
It is the sense of the love that Allureth Sinners to come to God, As David Saith, Psalm 130. 3. If thou straitly markest iniquity, no Flesh can stand:
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but mercie is with thee, that thou mayest bee feared. but mercy is with thee, that thou Mayest be feared.
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The teares that the displeasure for sin expresseth out of her, shee will not lose them,
The tears that the displeasure for since Expresses out of her, she will not loose them,
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but shee taketh them, and •asheth his feet with them, & thē taketh the haire of her head, and dryeth them therewith.
but she Takes them, and •asheth his feet with them, & them Takes the hair of her head, and drieth them therewith.
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Haddest thou once a sense of that sweete mercy in Iesus Christ, were that loue once spred abroade into thine heart by His H. Spirit,
Hadst thou once a sense of that sweet mercy in Iesus christ, were that love once spread abroad into thine heart by His H. Spirit,
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as th' Apostle speaketh, O, how thou wouldest loue Him, & be carefull to serue & pleasure Him!
as the Apostle speaks, Oh, how thou Wouldst love Him, & be careful to serve & pleasure Him!
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This want of loue towards ye Lord Iesus argueth plainely, that thou hast not felt that loue of His towardes thee:
This want of love towards you Lord Iesus argue plainly, that thou hast not felt that love of His towards thee:
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For if once thou hadst felt how well Hee loueth thee, who shed His precious blood for thee:
For if once thou Hadst felt how well He loves thee, who shed His precious blood for thee:
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then it is a faire matter to thee to sheede teares for Him, that shedde His blood for thee:
then it is a fair matter to thee to sheede tears for Him, that shed His blood for thee:
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And if thou once felt that loue, nowe all the teares, and all the moysture in thy body,
And if thou once felt that love, now all the tears, and all the moisture in thy body,
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yea, thy very soule thou wouldest bee glad to poure it out for Him, and consecrate thy life vnto His seruice:
yea, thy very soul thou Wouldst be glad to pour it out for Him, and consecrate thy life unto His service:
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but liuing against Him, in doing all kinde of villanie in despite of Him, thou testifiest plainely, that thou hast neuer found the vertue of His blood.
but living against Him, in doing all kind of villainy in despite of Him, thou testifiest plainly, that thou hast never found the virtue of His blood.
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Looke what Paul saieth, 2. Cor. 5. 14. The loue of God constraineth mee:
Look what Paul Saith, 2. Cor. 5. 14. The love of God constrains me:
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that is, bindeth vp my soule, and all the powers and faculties thereof, and occupyeth my whole senses, that I am rauished from all thinges in the worlde, to get mine heart and affections fixed vpon Him:
that is, binds up my soul, and all the Powers and faculties thereof, and opccupieth my Whole Senses, that I am ravished from all things in the world, to get mine heart and affections fixed upon Him:
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Why? saieth hee, Because He loued me so well, that Hee hath died for me:
Why? Saith he, Because He loved me so well, that He hath died for me:
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and therefore, I will consecrate my life to him, who hath purchased euerlasting life for me.
and Therefore, I will consecrate my life to him, who hath purchased everlasting life for me.
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And therefore, whosoeuer hath not a purpose to poure out his life for Iesus Christ,
And Therefore, whosoever hath not a purpose to pour out his life for Iesus christ,
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and hath not a free heart towards Him in some measure, he cannot haue any sure argument that Christ hath died for him.
and hath not a free heart towards Him in Some measure, he cannot have any sure argument that christ hath died for him.
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And if thou haue not that assurance, woe is thee, that euer thou tookest life!
And if thou have not that assurance, woe is thee, that ever thou tookest life!
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it had beene better thou hadst beene made a stocke or a stone, if thou findest not that Christ died for thee.
it had been better thou Hadst been made a stock or a stone, if thou Findest not that christ died for thee.
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But what further did this sillie woman? Shee ceaseth not here, but is continually kissing the feete of the Lord.
But what further did this silly woman? Shee ceases not Here, but is continually kissing the feet of the Lord.
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Ye who before delited in kissing ▪ leaue your harlots, and from this woman learne to kisse the LORD,
You who before delighted in kissing ▪ leave your harlots, and from this woman Learn to kiss the LORD,
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or else thou, and thy vile mouth, shalt burne in Hell. Kisse the feete of the LORD, who hath shedde His blood for thee:
or Else thou, and thy vile Mouth, shalt burn in Hell. Kiss the feet of the LORD, who hath shed His blood for thee:
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for so oft as thou kissest the feete of the Lord, thou shalt finde that thou suckest grace out of Him.
for so oft as thou kissest the feet of the Lord, thou shalt find that thou suckest grace out of Him.
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And this woman, who was before a vile harlot, now only she taketh pleasure to kisse the Lord.
And this woman, who was before a vile harlot, now only she Takes pleasure to kiss the Lord.
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And what did this woman more? It is said, when shee had bestowed her body vpon Him ▪ shee taketh that boxe of costlie ointment, that shee had prepared for Him ▪ and anointed his feete therewith.
And what did this woman more? It is said, when she had bestowed her body upon Him ▪ she Takes that box of costly ointment, that she had prepared for Him ▪ and anointed his feet therewith.
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Bestowe thy selfe first vpon the Lord, and bestowe thy body vpon Him and His seruice,
Bestow thy self First upon the Lord, and bestow thy body upon Him and His service,
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and say to Him ▪ Nowe Lord I giue thee, and I bestow vpon thee, mine heart, my soule, my body & all the members therof, keepe thouthem in holinesse, that they may bee consecrate to thee.
and say to Him ▪ Now Lord I give thee, and I bestow upon thee, mine heart, my soul, my body & all the members thereof, keep thouthem in holiness, that they may be consecrate to thee.
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Then when thou hast bestowed first thine heart and thy selfe vpon Him, it will be none hard matter to bestowe thy goods, when His glory requireth.
Then when thou hast bestowed First thine heart and thy self upon Him, it will be none hard matter to bestow thy goods, when His glory requires.
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And certainly, when men are so nigard in the ••ds cause, that they will not bestowe a pennie •pon Him when his glory requireth,
And Certainly, when men Are so niggard in the ••ds cause, that they will not bestow a penny •pon Him when his glory requires,
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or vpon His •oore members, it is a sure argument, that they •euer bestowed their heart vpon Him.
or upon His •oore members, it is a sure argument, that they •euer bestowed their heart upon Him.
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Many vain men and women will saye, And if Christ were in the worlde, for the loue I carie vnto Him, I would followe Him, serue Him, imploye my body,
Many vain men and women will say, And if christ were in the world, for the love I carry unto Him, I would follow Him, serve Him, employ my body,
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and all that I haue in His seruice, and to His glorie:
and all that I have in His service, and to His glory:
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but if thou wilt not bestowe thy goods vpon the needie, vpon His seruants, and vpon these who carie His image,
but if thou wilt not bestow thy goods upon the needy, upon His Servants, and upon these who carry His image,
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if Christ Himselfe were in the worlde, thou wouldest bestowe nothing vpon Him:
if christ Himself were in the world, thou Wouldst bestow nothing upon Him:
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for if once thou were sensible of that liberality that Iesus offereth vnto His owne, thou wouldest loue Him so well, that thou wouldest shewe thy selfe liberall to these who cary His image:
for if once thou were sensible of that liberality that Iesus Offereth unto His own, thou Wouldst love Him so well, that thou Wouldst show thy self liberal to these who carry His image:
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thou wouldest giue all that thou hast for His cause, who is onelie able to make thee rich.
thou Wouldst give all that thou hast for His cause, who is only able to make thee rich.
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Now to goe forwarde in the Historie.
Now to go forward in the History.
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Whilest shee is thus exercised in weeping, in washing the Lordes feete with her teares, in drying them with her haire, in anointing them with precious ointment, what doeth the Lord? what is His behauiour? All this time the LORD speaketh neuer a worde vnto her:
Whilst she is thus exercised in weeping, in washing the lords feet with her tears, in drying them with her hair, in anointing them with precious ointment, what doth the Lord? what is His behaviour? All this time the LORD speaks never a word unto her:
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all this time while shee findeth so great grace and mercie in Him, Hee turneth not once His face vnto her.
all this time while she finds so great grace and mercy in Him, He turns not once His face unto her.
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If thou gettest once the Lordes backe neare vnto thee, if thou gettest leaue to kisse His feete,
If thou gettest once the lords back near unto thee, if thou gettest leave to kiss His feet,
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howbeit thou gettest not His face at the first, nor His countenance at the entrie, yet out of Him thou shalt sucke grace and mercie vnspeakeable.
howbeit thou gettest not His face At the First, nor His countenance At the entry, yet out of Him thou shalt suck grace and mercy unspeakable.
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It is a marueilous thing to see how a sinner will get grace.
It is a marvelous thing to see how a sinner will get grace.
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When the Lord will seeme to turne His backe vpon thee, yet follow thou on and leaue Him not, till He turne His face toward thee:
When the Lord will seem to turn His back upon thee, yet follow thou on and leave Him not, till He turn His face towards thee:
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and I assure thee thou shalt get His face at the last.
and I assure thee thou shalt get His face At the last.
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Therefore, neuer depart from Him, but sticke by His backe and His feete, and certainly in the ende thou shalt get that sight of that joyfull countenance that shall compleate thy joy.
Therefore, never depart from Him, but stick by His back and His feet, and Certainly in the end thou shalt get that sighed of that joyful countenance that shall complete thy joy.
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Nowe to come to the Pharisies part, who called Him to dinner, for we haue heard the part of the woman.
Now to come to the Pharisees part, who called Him to dinner, for we have herd the part of the woman.
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The Pharisie, named Simon, sitteth still, and seeth all that is done and speaketh not one word,
The Pharisee, nam Simon, Sitteth still, and sees all that is done and speaks not one word,
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but thinketh, and hee thinketh the thing which is not good:
but Thinketh, and he Thinketh the thing which is not good:
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his mouth is closed, but he blasphemeth in his heart, If this ma• were a Prophet, saieth hee, •ee would know ▪ who,
his Mouth is closed, but he Blasphemeth in his heart, If this ma• were a Prophet, Saith he, •ee would know ▪ who,
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and what manner of woman this were who toucheth him ▪ for she is a sinner: and what manner of woman this were who touches him ▪ for she is a sinner:
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he thought incontinent, that the filthinesse of the woman woulde pollute the Lord:
he Thought incontinent, that the filthiness of the woman would pollute the Lord:
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would hee suffer this vile harlot to touch him, if hee were a Prophet, or an holie man? Yee see now, Brethren,
would he suffer this vile harlot to touch him, if he were a Prophet, or an holy man? Ye see now, Brothers,
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how disdainfullie he thinketh of her, and howe hee contemneth her in his heart. A Pharisie that is an hypocrite, that wil counterfeite outwardly a kind of holinesse:
how disdainfully he Thinketh of her, and how he contemneth her in his heart. A Pharisee that is an hypocrite, that will counterfeit outwardly a kind of holiness:
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see how he will disdain a poore sinner, that is an open sinner in the sight of the world:
see how he will disdain a poor sinner, that is an open sinner in the sighed of the world:
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An hypocrite is a foule sinner, and he will doe such things in secrete, that it is a shame to speake of,
an hypocrite is a foul sinner, and he will do such things in secret, that it is a shame to speak of,
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because his sinne is cloaked from the sight of the world, and from his owne eyes:
Because his sin is cloaked from the sighed of the world, and from his own eyes:
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when hee beholdeth another sinner, againe, that sinneth openly in the sight of the world,
when he beholdeth Another sinner, again, that Sinneth openly in the sighed of the world,
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how disdainfully will hee count and speake of the open sinner? and will spitte at him:
how disdainfully will he count and speak of the open sinner? and will spit At him:
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the seuerest censurer that euer was, is an hypocrite:
the Severest censurer that ever was, is an hypocrite:
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and then he will stand vp, admiring of himself, and his coloured righteousnesse, and saye, I thanke God, I am not like other men:
and then he will stand up, admiring of himself, and his coloured righteousness, and say, I thank God, I am not like other men:
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And what is the cause of this? The Lord saieth, The hypocrite is nothing but a whited tombe, a painted graue, that within is full of dead mens bones, stinke and filthinesse, Matth. 23. 27. And yet that cloake of hypocrisie beeing spred ouer the heart, the hypocrite seeth not that filthinesse that is in his owne heart:
And what is the cause of this? The Lord Saith, The hypocrite is nothing but a whited tomb, a painted graven, that within is full of dead men's bones, stink and filthiness, Matthew 23. 27. And yet that cloak of hypocrisy being spread over the heart, the hypocrite sees not that filthiness that is in his own heart:
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and that hypocrite that thinketh to beguile all the world, chiefely he beguileth himselfe.
and that hypocrite that Thinketh to beguile all the world, chiefly he beguileth himself.
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And if thou sawest that seede of all mischei•e that is within thy selfe, certainely thou wouldest disdaine thy selfe,
And if thou Sawest that seed of all mischei•e that is within thy self, Certainly thou Wouldst disdain thy self,
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and thou wouldest be inclined to judge charitably of a poore sinner: thou wouldest not bee so sore and rigorous a censurer of others as thou art:
and thou Wouldst be inclined to judge charitably of a poor sinner: thou Wouldst not be so soar and rigorous a censurer of Others as thou art:
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And if thou sawest what kinde of stuffe were within thy selfe ▪ (howbeit it breake not out) thou wouldest say,
And if thou Sawest what kind of stuff were within thy self ▪ (howbeit it break not out) thou Wouldst say,
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Now I see as great corruption in my selfe as in any body: (& it is the Lord that letteth it not breake out) the Lord purge and renew mee,
Now I see as great corruption in my self as in any body: (& it is the Lord that lets it not break out) the Lord purge and renew me,
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and the Lord purge & renew yonder sinner from the sinne that breaketh out so openly in outward action.
and the Lord purge & renew yonder sinner from the sin that breaks out so openly in outward actium.
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Now as the Pharisie knoweth not himselfe, so he knoweth not what the Lord is, he knoweth Him not to bee the Mediator, come into the worlde to saue poore sinners:
Now as the Pharisee Knoweth not himself, so he Knoweth not what the Lord is, he Knoweth Him not to be the Mediator, come into the world to save poor Sinners:
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and therefore hee concludeth so blasphemously, The Lord is not a Prophet. Marke, Brethren:
and Therefore he Concludeth so blasphemously, The Lord is not a Prophet. Mark, Brothers:
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Who euer seeth not that miserie that is within themselues, of necessitie they neuer saw that mercy that is in Iesus Christ:
Who ever sees not that misery that is within themselves, of necessity they never saw that mercy that is in Iesus christ:
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These two goe together of necessitie, Whosoeuer seeth not himselfe, is ignorant of Christ, and would not buy the mercy of Christ for one penny, hee careth not for Christs kindnesse, hee counteth grace and mercy all but vanity.
These two go together of necessity, Whosoever sees not himself, is ignorant of christ, and would not buy the mercy of christ for one penny, he Careth not for Christ kindness, he counteth grace and mercy all but vanity.
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Now of these two followeth another thing, Not seeing himselfe first:
Now of these two follows Another thing, Not seeing himself First:
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next, not seeing that mercy in Christ, not knowing that He was that Sauiour of the world:
next, not seeing that mercy in christ, not knowing that He was that Saviour of the world:
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of these two followeth this wicked conceit in him, seeing the sinner deale with Him to get grace & mercy,
of these two follows this wicked conceit in him, seeing the sinner deal with Him to get grace & mercy,
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& the Lord dealing so mercifully with her, he scorneth, & contemptuously disdaineth in his heart this dealing yt the poore sinner hath with y• Lord.
& the Lord dealing so mercifully with her, he scorneth, & contemptuously disdains in his heart this dealing that the poor sinner hath with y• Lord.
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The men who see not their own misery, no• ye Lords mercy, they will scorne & disdaine a poore sinner, either outwardly, calling them sighing brethren, & sobbing sisters:
The men who see not their own misery, no• you lords mercy, they will scorn & disdain a poor sinner, either outwardly, calling them sighing brothers, & sobbing Sisters:
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or at least in their hart inwardly.
or At least in their heart inwardly.
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And I am assured there are hypocrites enough this day, who haue no sense of misery, that scorne in their hearts a poore sinner yt seeketh mercy of ye Lord,
And I am assured there Are Hypocrites enough this day, who have no sense of misery, that scorn in their hearts a poor sinner that seeks mercy of the Lord,
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& hold in dirision our fasting, our humiliation, and all our preaching which they heare.
& hold in derision our fasting, our humiliation, and all our preaching which they hear.
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And therfore, as thou wouldest not bee culpable of such scorning, and wouldest not be inuolued in yt judgement that tarieth that scornfull number, seeke I beseech thee, to get these two sighs,
And Therefore, as thou Wouldst not be culpable of such scorning, and Wouldst not be involved in that judgement that tarrieth that scornful number, seek I beseech thee, to get these two sighs,
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& say, Lord, I am but a miserable body, & am vnworthy to look vp to ye Heauen:
& say, Lord, I am but a miserable body, & am unworthy to look up to you Heaven:
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& then get a sense of the mercy of the Lord:
& then get a sense of the mercy of the Lord:
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and then thou shalt bee •o farre from scorning grace in thine heart, that thou shalt bee faine to creep in with all humility to get a part & portion of the grace that is spoken of.
and then thou shalt be •o Far from scorning grace in thine heart, that thou shalt be feign to creep in with all humility to get a part & portion of the grace that is spoken of.
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The Pharisie yet hath not bene one of the worst of them, hee was not an open blasphemer,
The Pharisee yet hath not be one of the worst of them, he was not an open blasphemer,
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but an hypocrite, I doubt not, but ye Lord hath had mercie on him: but what, how, and when his conuersion hath bene, the Lord knoweth.
but an hypocrite, I doubt not, but you Lord hath had mercy on him: but what, how, and when his conversion hath be, the Lord Knoweth.
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Now I go forward to ye part of the Lord: first toward the Pharisie, and then toward the poore woman.
Now I go forward to you part of the Lord: First towards the Pharisee, and then towards the poor woman.
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The Pharisie conceiued not this so quietlie & secretly within his owne heart, but the Lord, the searcher of the heart, that made ye heart, draweth it to light,
The Pharisee conceived not this so quietly & secretly within his own heart, but the Lord, the searcher of the heart, that made you heart, draws it to Light,
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and saith, Simon, I haue somewhat to say vnto thee, I know what thou thinkest well enough, no man needeth to tell me thine heart ▪ & therefore I will speake somthing vnto thee:
and Says, Simon, I have somewhat to say unto thee, I know what thou Thinkest well enough, no man needs to tell me thine heart ▪ & Therefore I will speak something unto thee:
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Simon answereth, Lord, saye on. Brethren, striue to present holie thoughts before GOD:Simon Answers, Lord, say on. Brothers, strive to present holy thoughts before GOD:
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thinke it not enough to keepe thine hand holie, thy tongue from blasphemie, but keepe an holy heart vnto the LORD:
think it not enough to keep thine hand holy, thy tongue from blasphemy, but keep an holy heart unto the LORD:
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begin not to play the counterfeit, to speak holily, and to haue a faire shewe outwardly,
begin not to play the counterfeit, to speak holily, and to have a fair show outwardly,
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and then to keepe a foule heart:
and then to keep a foul heart:
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and if an euill thought escape thee (as who will not haue a thousand euill thoughts?) if a blasphemie against GOD escape thee, (as who blasphemeth not God in their heart as well as the Pharisie? ) bee sorrowfull for it, away with it, let it not tarie,
and if an evil Thought escape thee (as who will not have a thousand evil thoughts?) if a blasphemy against GOD escape thee, (as who Blasphemeth not God in their heart as well as the Pharisee?) be sorrowful for it, away with it, let it not tarry,
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but say as Paule saieth, Rom. 7. 17. It is not I, that doeth it, but the corruption of my nature which remaineth within mee.
but say as Paul Saith, Rom. 7. 17. It is not I, that doth it, but the corruption of my nature which remains within me.
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Renounce that foule birth, and take it neuer vnto thee:
Renounce that foul birth, and take it never unto thee:
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and this is that battell which we should haue night & day, to get that vile canker and corruption which vttereth it selfe so violently against that inuiolable Majestie, repressed and put away.
and this is that battle which we should have night & day, to get that vile canker and corruption which uttereth it self so violently against that inviolable Majesty, repressed and put away.
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Now when He hath thus spoken, He beginneth to let Simon see, that that same very woman, of whom hee counted so dis••ainfully, was not so vile a woman as he thought:
Now when He hath thus spoken, He begins to let Simon see, that that same very woman, of whom he counted so dis••ainfully, was not so vile a woman as he Thought:
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as though He would say, Simon, thou thinkest there is not so vile a sinner in the world, as she is:
as though He would say, Simon, thou Thinkest there is not so vile a sinner in the world, as she is:
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but I s•y vnto thee, shee is not so sinfull, I haue cleansed her I haue giuen her remission of all her sinnes: (Who dare call a sinner foule, that the Lord hath called cleane?) darest thou call a penitent sinner foule, who hath washen my feere with teares,
but I s•y unto thee, she is not so sinful, I have cleansed her I have given her remission of all her Sins: (Who Dare call a sinner foul, that the Lord hath called clean?) Darest thou call a penitent sinner foul, who hath washen my Fear with tears,
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and repenteth vnfainedly? Then subsuming He saith, This woman repenteth vnfainedly, and testifieth her repentance in louing me so exceedingly:
and Repenteth unfeignedly? Then subsuming He Says, This woman Repenteth unfeignedly, and Testifieth her Repentance in loving me so exceedingly:
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Therefore He concludeth, All her sinnes are forgiuen her: Therefore Simon, disdaine her not, no more than I doe.
Therefore He Concludeth, All her Sins Are forgiven her: Therefore Simon, disdain her not, no more than I do.
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But to consider more narrowly, first the ground of the proposition: then the assumption: last, that joyfull conclusion.
But to Consider more narrowly, First the ground of the proposition: then the Assump: last, that joyful conclusion.
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The ground of his reason is this, To whome a great debt is forgiuen, that person will loue exceedingly.
The ground of his reason is this, To whom a great debt is forgiven, that person will love exceedingly.
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To make vs to vnderstand this the better, Hee bringeth in a familiar example, a parable, There was a certaine lender, who had two debters:
To make us to understand this the better, He brings in a familiar Exampl, a parable, There was a certain lender, who had two debtors:
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the one ought fiue hundreth pence, and the other fiftie: And when they had nothing to pay, hee forgaue them both:
the one ought fiue Hundredth pence, and the other fiftie: And when they had nothing to pay, he forgave them both:
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Which of them, therefore, tell mee, will loue him most? Hee, saith Simon, to whome hee forgaue most. Which of them, Therefore, tell me, will love him most? He, Says Simon, to whom he forgave most.
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Well, saieth the Lord, then I take this proposition out of thy mouth, Hee to whome much is forgiuen, he loueth exceedinglie, he loueth much:
Well, Saith the Lord, then I take this proposition out of thy Mouth, He to whom much is forgiven, he loves exceedingly, he loves much:
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And certainly, if thou haue no sense of debt, if thou thinkest in thine owne conceite, that thou owest nothing, I saye to thee, Thou louest not God, thou hast no loue towards Him.
And Certainly, if thou have no sense of debt, if thou Thinkest in thine own conceit, that thou owest nothing, I say to thee, Thou love not God, thou hast no love towards Him.
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A wanton sinner, that feales not the burthen of sinne, hee hath no more loue to God,
A wanton sinner, that feals not the burden of sin, he hath no more love to God,
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nor to Christ, than a dogge hath: fie on thee dogge! fie on thee, that hast not a sense of sinne:
nor to christ, than a dog hath: fie on thee dog! fie on thee, that hast not a sense of sin:
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for thou hast no loue to God.
for thou hast no love to God.
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Next againe, suppose thou haue a sense of sinne, & feelest some burthen therof, yet if thou but thinkest that thou hast a pennie in thy purse to paye GOD for thy debt, thou wilt neuer loue thy God. And I saye to thee.
Next again, suppose thou have a sense of sin, & Feel Some burden thereof, yet if thou but Thinkest that thou hast a penny in thy purse to pay GOD for thy debt, thou wilt never love thy God. And I say to thee.
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I could neuer thinke in mine heart, that a Papist, a vaine lowne, who will boast of his merites, who glorieth in his owne workes,
I could never think in mine heart, that a Papist, a vain lown, who will boast of his merits, who Glorieth in his own works,
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and thinketh hee can pay God for his redemption: I saye, I could neuer be perswaded that such a one could loue the Lord.
and Thinketh he can pay God for his redemption: I say, I could never be persuaded that such a one could love the Lord.
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Next, except with the sense of thy debt, thou find also a free remissiō of all thy debt,
Next, except with the sense of thy debt, thou find also a free remission of all thy debt,
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alas, thou canst haue no loue to GOD:
alas, thou Canst have no love to GOD:
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feele thy sinne, and thy pouerty, as much as thou wilt, if thou findest not a free remission and pardon of all thy debt, thou wilt neuer loue Him,
feel thy sin, and thy poverty, as much as thou wilt, if thou Findest not a free remission and pardon of all thy debt, thou wilt never love Him,
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but He is a terror vnto thee so oft as thou thinkest of Him, and thou wouldest flee out of the world to escape His handes.
but He is a terror unto thee so oft as thou Thinkest of Him, and thou Wouldst flee out of the world to escape His hands.
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Then thirdly, thou that feelest thy debt, and then feelest thine owne pouertie, that thou hast not one pennie to giue Him: (suppose thou bee a King, all thy Kingdome will not ransome thy soule:
Then Thirdly, thou that Feel thy debt, and then Feel thine own poverty, that thou hast not one penny to give Him: (suppose thou be a King, all thy Kingdom will not ransom thy soul:
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n•, sell Heauen and the earth and all, they will not ransom the soule of one creature, they will not fill vp one penny of the summe to ransome the soule of one sinner) and thē with the sense of the pouertie, seeleth a free remission,
n•, fell Heaven and the earth and all, they will not ransom the soul of one creature, they will not fill up one penny of the sum to ransom the soul of one sinner) and them with the sense of the poverty, seeleth a free remission,
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and heareth the Lord say, I forgiue thee all, I will haue none of thy siluer:
and hears the Lord say, I forgive thee all, I will have none of thy silver:
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but I forgiue thee all in the precious blood of my deare Sonne the Lord Iesus: (there is the ransome and I adjudge thee to damnation that seekest any other ransome) then thou wilt loue the Lord exceedingly.
but I forgive thee all in the precious blood of my deer Son the Lord Iesus: (there is the ransom and I adjudge thee to damnation that Seekest any other ransom) then thou wilt love the Lord exceedingly.
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These three things being felt, first with grones and sobbes feeling the debt and burthen: Next, thy pouerty, and vnhabilitie to pay:
These three things being felt, First with groans and sobs feeling the debt and burden: Next, thy poverty, and unhability to pay:
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and last, a free remission and disburthening, that sinner would bestowe all his goods, and land,
and last, a free remission and disburdening, that sinner would bestow all his goods, and land,
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and life, and all that hee hath for the loue that hee beareth to the LORD IESVS:
and life, and all that he hath for the love that he bears to the LORD JESUS:
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thine heart will be sweetly loosed with a loue to ye Lord.
thine heart will be sweetly loosed with a love to you Lord.
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Who is able to expresse that loue and that vnspeakeable joye, that will bee in the heart of a sinner, that feeleth the remission of his sinnes.
Who is able to express that love and that unspeakable joy, that will be in the heart of a sinner, that feeleth the remission of his Sins.
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Brethren, There is yet more than this in the comparison: Hee to whome little is forgiuen, hee will loue little:
Brothers, There is yet more than this in the comparison: He to whom little is forgiven, he will love little:
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and hee to whome much is forgiuen, will loue much.
and he to whom much is forgiven, will love much.
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Hee or shee that will come in, and confesse their sinnes, but will in the meane time extenuate it,
He or she that will come in, and confess their Sins, but will in the mean time extenuate it,
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and saye, it is but a little sinne, it is but a veniall sinne, and manie one hath done twise as much:
and say, it is but a little sin, it is but a venial sin, and many one hath done twice as much:
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that bodie, I saye, that will extenuate sinne, although it were but an euill thought against that inuiolable Majestie, I knowe not whether such an one hath gotten remission of their sinnes or not:
that body, I say, that will extenuate sin, although it were but an evil Thought against that inviolable Majesty, I know not whither such an one hath got remission of their Sins or not:
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and supposing they haue gotten remission of it, yet it will bee but a little loue that they will haue vnto the Lord.
and supposing they have got remission of it, yet it will be but a little love that they will have unto the Lord.
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But hee or shee that will come in, and aggreadge their sinne, though it were but a thought against that Majestie,
But he or she that will come in, and aggreadge their sin, though it were but a Thought against that Majesty,
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for thou art neuer able to aggreadge it enough, and if thou find a remission of thy sinne,
for thou art never able to aggreadge it enough, and if thou find a remission of thy sin,
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then no man can thinke how heartily that bodie will loue the LORD:
then no man can think how heartily that body will love the LORD:
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for if once thou gettest grace to repent, and to loue GOD, thou mayest bee assured, that thy sinnes,
for if once thou gettest grace to Repent, and to love GOD, thou Mayest be assured, that thy Sins,
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though they were neuer so great, neuer so weighty, and many in number, shall neuer hinder thee of grace and mercie.
though they were never so great, never so weighty, and many in number, shall never hinder thee of grace and mercy.
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And then againe I say to thee, the greatest sinner, yt counteth most of their sins, once feeling ye remission of their sinnes, euer the greater louer.
And then again I say to thee, the greatest sinner, that counteth most of their Sins, once feeling you remission of their Sins, ever the greater lover.
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Paul, an oppressor, a persecuter, blasphemer, a wrongfull man, once feeling the loue of the Lord, forgiuing him, O! how exceedingly loued he the Lord!Paul, an oppressor, a Persecutor, blasphemer, a wrongful man, once feeling the love of the Lord, forgiving him, OH! how exceedingly loved he the Lord!
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A penitent sinner shall farre surpasse them in loue that haue not sinned halse so much:
A penitent sinner shall Far surpass them in love that have not sinned halse so much:
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the world shall admire at him for his loue, he shall be a miracle to all them that beholde him. Now I proceed forward.
the world shall admire At him for his love, he shall be a miracle to all them that behold him. Now I proceed forward.
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The Pharisie can judge well enough of this generall, that hee that hath most forgiuen him, loueth most,
The Pharisee can judge well enough of this general, that he that hath most forgiven him, loves most,
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and that loue is the effect of remission of sinnes: (Well art thou that louest the Lord,
and that love is the Effect of remission of Sins: (Well art thou that love the Lord,
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for be assured that the Lord loueth thee, and hath forgiuen thee thy sinnes:) But when it commeth to the assumption, that that poore woman, that sinful woman, loued the Lord, there hee erreth.
for be assured that the Lord loves thee, and hath forgiven thee thy Sins:) But when it comes to the Assump, that that poor woman, that sinful woman, loved the Lord, there he erreth.
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Beholde, Brethren, the light of nature, and the blindnesse of nature: by nature wee will know the generall well enough:
Behold, Brothers, the Light of nature, and the blindness of nature: by nature we will know the general well enough:
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suppose thou haddest no more but that light of nature, thou wilt confesse that a murtherer should die the death:
suppose thou Hadst no more but that Light of nature, thou wilt confess that a murderer should die the death:
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But if thou come to the particular, O! but thou art a murtherer, thou hast a bloodie heart, a bloodie hand, and thou art all bloodie:
But if thou come to the particular, OH! but thou art a murderer, thou hast a bloody heart, a bloody hand, and thou art all bloody:
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Will anie man suffer that? No, no, and therefore he will hold off this conclusion,
Will any man suffer that? No, no, and Therefore he will hold off this conclusion,
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Therefore thou shouldest die the death, and be takē to the place of execution, and there lose thine head.
Therefore thou Shouldst die the death, and be taken to the place of execution, and there loose thine head.
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And would to God that our bloodie men (whether they bee Noblemen, lordes, Earles, Barons,
And would to God that our bloody men (whither they be Noblemen, Lords, Earls, Barons,
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or others) had bene headed long since:
or Others) had be headed long since:
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for it is a maruell that plague solloweth not after plague continually, till this land bee purged of this blood that cryeth continually in the streetes.
for it is a marvel that plague solloweth not After plague continually, till this land be purged of this blood that Cries continually in the streets.
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So the Pharisie could not belieue the particular, that euer the poore sinner coulde get mercie, hee was so hard a censurer of the poore woman.
So the Pharisee could not believe the particular, that ever the poor sinner could get mercy, he was so hard a censurer of the poor woman.
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But I count it nothing worth, to judge vprightly in generall, except also thou judge vprightly in particular.
But I count it nothing worth, to judge uprightly in general, except also thou judge uprightly in particular.
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The Iudges of the Land they will judge vprightly in generall:
The Judges of the Land they will judge uprightly in general:
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but come to the particular, to kinsfolkes, friendes, and alliances, this man, or that man with his bud, O, there there the judgement is peruerted.
but come to the particular, to kinsfolks, Friends, and alliances, this man, or that man with his bud, Oh, there there the judgement is perverted.
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Well is the Iudge that judgeth vprightly in particular: for a Turke may judge vprightly in generall:
Well is the Judge that Judgeth uprightly in particular: for a Turk may judge uprightly in general:
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and woe is thee that judgest not vprightly in particular.
and woe is thee that Judges not uprightly in particular.
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Now to come to the other part of the reason, The Lord turneth Him to the poore woman,
Now to come to the other part of the reason, The Lord turns Him to the poor woman,
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and the more the Pharisie findeth fault with the Lord, the more the Lord turneth Him toward her,
and the more the Pharisee finds fault with the Lord, the more the Lord turns Him towards her,
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and saieth, I say to thee, Simon, that this woman loueth mee more a thousand times, than euer thou diddest.
and Saith, I say to thee, Simon, that this woman loves me more a thousand times, than ever thou didst.
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If thou withholdest grace from a sinner, then in despite of thy teeth, the Lord will heape grace vpon him.
If thou withholdest grace from a sinner, then in despite of thy teeth, the Lord will heap grace upon him.
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The assumption is this, This woman loneth me exceedingly: then the conclusion will follow in the owne roome.
The Assump is this, This woman loneth me exceedingly: then the conclusion will follow in the own room.
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Therefore this woman certainly hath all her sinnes forgiuē her.
Therefore this woman Certainly hath all her Sins forgiven her.
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Then He declareth the assumption by waye of comparison with the Pharisie, Thou calledst me to dinner, saith hee, but this woman loued me better than thou doest.
Then He Declareth the Assump by Way of comparison with the Pharisee, Thou calledest me to dinner, Says he, but this woman loved me better than thou dost.
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I entered into thine house, and thou gauest mee no water to my feat, after the fashiō of the countrey:I entered into thine house, and thou Gavest me not water to my feat, After the fashion of the country:
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but she hath washed my feet with teares: looke if this be a token of loue:but she hath washed my feet with tears: look if this be a token of love:
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then againe, Thou gauest me no kisse, after ye fashion of the countrey, but she, since the time I came in, hath not ceased to kisse my feete.
then again, Thou Gavest me not kiss, After you fashion of the country, but she, since the time I Come in, hath not ceased to kiss my feet.
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Then, Mine head with oyle thou didst not anoint: but shee hath anointed my feete with ointment:
Then, Mine head with oil thou didst not anoint: but she hath anointed my feet with ointment:
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therefore, shee loueth me better than thou. Nowe the Pharisie coulde not discerne of the penitent sinner:
Therefore, she loves me better than thou. Now the Pharisee could not discern of the penitent sinner:
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but the Lord letteth him see, that Hee can discerne betwixt an hypocrite & a true penitent sinner, there Hee hath payed him in his owne hand.
but the Lord lets him see, that He can discern betwixt an hypocrite & a true penitent sinner, there He hath paid him in his own hand.
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And the Lord letteth vs see, that He taketh heede, and shall take heede to the ende of the worlde, to the least thing that thou doest for His cause to anie of His. Who wuld haue thought that the Lord woulde haue taken heede to this? The Lord will take heede who giueth Him water to washe His feete, which is but a sober office.
And the Lord lets us see, that He Takes heed, and shall take heed to the end of the world, to the least thing that thou dost for His cause to any of His. Who would have Thought that the Lord would have taken heed to this? The Lord will take heed who gives Him water to wash His feet, which is but a Sobrium office.
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The LORD will take heede who will stoupe downe and giue Him a kisse, and washe His feete ▪ with teares.
The LORD will take heed who will stoop down and give Him a kiss, and wash His feet ▪ with tears.
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The LORD will take heede who will bestowe common oyle to anoint Him with, or who will bestowe precious ointment on Him:
The LORD will take heed who will bestow Common oil to anoint Him with, or who will bestow precious ointment on Him:
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and in the Great daye, when all secretes shall bee reuealed, (looke if Hee tooke heede what wee were doing in the worlde) Matth. Chapter 25. verse 34, Hee will saye, Thou gauest Mee nothing when I was heere in the worlde, thou visitedst Mee not:
and in the Great day, when all secrets shall be revealed, (look if He took heed what we were doing in the world) Matthew Chapter 25. verse 34, He will say, Thou Gavest Me nothing when I was Here in the world, thou visitedst Me not:
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and hee will point out, place, time, and all the circumstances vnto thee.
and he will point out, place, time, and all the Circumstances unto thee.
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Then, Brethren, if the LORD taketh so good heede what wee doe, vvell is the soule that giueth but a piece of bread to an hungrie bodie for CHRISTES sake,
Then, Brothers, if the LORD Takes so good heed what we do, well is the soul that gives but a piece of bred to an hungry body for CHRIST'S sake,
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or a coate to a naked bodie for His sake.
or a coat to a naked body for His sake.
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And therefore, euer haue Him before thine eyes, and saye, LORD, I giue this to Thee, that Thou mayest not say to me when Thou commest to judge the worlde, Thou gauest Mee nothing.
And Therefore, ever have Him before thine eyes, and say, LORD, I give this to Thee, that Thou Mayest not say to me when Thou Comest to judge the world, Thou Gavest Me nothing.
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Nowe, I heare there is a great pouertie and famine in this Land, and woe vnto them that are the instrumentes of hunger:
Now, I hear there is a great poverty and famine in this Land, and woe unto them that Are the Instruments of hunger:
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Let vs bee so farre from this, to bee the causes thereof, that on the contrarie, wee may pintch our selues, that wee may spare vpon the needie:
Let us be so Far from this, to be the Causes thereof, that on the contrary, we may pinch our selves, that we may spare upon the needy:
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for I see the LORD will trie our liberalitie:
for I see the LORD will try our liberality:
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Therefore, let vs spare vpon the poore in this Land, that wee maye heare of the LORD in that Great daye, Come yee blessed of My Father, for yee gaue Mee meate,
Therefore, let us spare upon the poor in this Land, that we may hear of the LORD in that Great day, Come ye blessed of My Father, for ye gave Me meat,
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and yee gaue Mee drinke in this worlde. And further, wee see heere, the tryall of an hypocrite.
and ye gave Me drink in this world. And further, we see Here, the trial of an hypocrite.
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Howe shalt thou knowe an hypocrite? The LORD layeth downe the rule:
Howe shalt thou know an hypocrite? The LORD Layeth down the Rule:
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Yee shall knowe them by their fruites, Matth. 7. 16. Yee shal know by their doings:Ye shall know them by their fruits, Matthew 7. 16. Ye shall know by their doings:
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an hypocrit hath many fair words:
an hypocrite hath many fair words:
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& I doubt not but this Pharisie, whē he inuited the Lord to dinner, had many faire words,
& I doubt not but this Pharisee, when he invited the Lord to dinner, had many fair words,
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but there shall be little doing, at the least hee shall neuer doe anie thing heartily.
but there shall be little doing, At the least he shall never do any thing heartily.
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Where is this Pharisies humilitie? Hee offereth not to wash the Lordes feete, who was euer traueiling and journeying,
Where is this Pharisees humility? He Offereth not to wash the lords feet, who was ever traveling and journeying,
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nor to kisse the Lord when He entered into his house, after the fashion of the countrey,
nor to kiss the Lord when He entered into his house, After the fashion of the country,
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nor shewed none heartsomenesse towards the Lord. An hypocrite can neuer doe any thing heartily, neither to God nor man.
nor showed none heartsomenesse towards the Lord. an hypocrite can never do any thing heartily, neither to God nor man.
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Then wouldest thou know a true Christian man or woman? Yee heare neuer a word out of her mouth, all this time that she is washing the Lordes feete with teares, kissing them, anointing them with ointment:
Then Wouldst thou know a true Christian man or woman? Ye hear never a word out of her Mouth, all this time that she is washing the lords feet with tears, kissing them, anointing them with ointment:
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So a true Christian hath few wordes, but many deedes. One good deede, is worth ten words.
So a true Christian hath few words, but many Deeds. One good deed, is worth ten words.
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And when thou speakest, looke that thy wordes bee heartie, and sauour of loue. Looke that thou blesse not with thy mouth, and curse with thine heart:
And when thou Speakest, look that thy words be hearty, and savour of love. Look that thou bless not with thy Mouth, and curse with thine heart:
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& whatsoeuer thou doest, doe it heartily, and though thou were but presenting a cuppe full of colde water to a poore bodie, do it heartily,
& whatsoever thou dost, do it heartily, and though thou were but presenting a cup full of cold water to a poor body, do it heartily,
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& then the Lord shall count wel of it, though it were neuer so litle.
& then the Lord shall count well of it, though it were never so little.
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Looke what sentence the Lord giueth out concerning ye poore woman that presented two mites, Hee saieth, shee gaue more,
Look what sentence the Lord gives out Concerning you poor woman that presented two mites, He Saith, she gave more,
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than they all did, Luke 21. 3. Whatsoeuer thou doest, doe it for the loue of the LORD, still waiting for that day wherein the LORD shall reward thee.
than they all did, Lycia 21. 3. Whatsoever thou dost, do it for the love of the LORD, still waiting for that day wherein the LORD shall reward thee.
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It is true indeede, that hee who hath anie discretion, will discerne the heart by the verie deede of the hand:
It is true indeed, that he who hath any discretion, will discern the heart by the very deed of the hand:
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And hee or shee, that hath any heartsomnesse inwardly, it will be manifest and vttered in the verie deede of the hand outwardlie.
And he or she, that hath any heartsomnesse inwardly, it will be manifest and uttered in the very deed of the hand outwardly.
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But stand thou not vpon the sight of any man in the world: But say, Lord, thou seest the heart, thou seest with what heartinesse I doe this:
But stand thou not upon the sighed of any man in the world: But say, Lord, thou See the heart, thou See with what heartiness I do this:
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And whatsoeuer thou doest, striue euer to do it with heartsomnesse, for Iesus Christes sake: so in doing thou shalt haue joye.
And whatsoever thou dost, strive ever to do it with heartsomnesse, for Iesus Christ's sake: so in doing thou shalt have joy.
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No man can doe any thing heartilie or joyfullie, but they who haue their eyes vpon the Lord.
No man can do any thing heartily or joyfully, but they who have their eyes upon the Lord.
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Ye haue heard the proposition, & the assumption also: now He commeth to the conclusion:
You have herd the proposition, & the Assump also: now He comes to the conclusion:
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and He concludeth as it were in the teeth of the Pharisie, Therefore her sinnes are forgiuen her.
and He Concludeth as it were in the teeth of the Pharisee, Therefore her Sins Are forgiven her.
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Not that this loue is the cause of the remission of her sinnes, but as a sure argument and testimonie of her faith.
Not that this love is the cause of the remission of her Sins, but as a sure argument and testimony of her faith.
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Her loue toward Christ preceeded not, nor went before the assurance of the remission of her sinnes:
Her love towards christ preceded not, nor went before the assurance of the remission of her Sins:
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but it followed as a true token.
but it followed as a true token.
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So it is an argument not from the cause, but from the effect, that testifieth assuredly, that the cause is, and hath proceeded:
So it is an argument not from the cause, but from the Effect, that Testifieth assuredly, that the cause is, and hath proceeded:
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that is, that shee hath faith in Iesus Christ.
that is, that she hath faith in Iesus christ.
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Howbeit the Papistes abuse this place, gathering heere, that the loue which this woman caried to Iesus, was the cause of the remission of her sins:
Howbeit the Papists abuse this place, gathering Here, that the love which this woman carried to Iesus, was the cause of the remission of her Sins:
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But I leaue them to their owne vanitie.
But I leave them to their own vanity.
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Now, Brethren, after the example of this Pharisie, I shall neuer judge euill, nor be a sharpe censurer of a penitent sinner:
Now, Brothers, After the Exampl of this Pharisee, I shall never judge evil, nor be a sharp censurer of a penitent sinner:
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for the poore sinner that beleeueth once in Iesus Christ, and repenteth, and taketh purpose of amendement, (for faith and repentance goe euer together) a sinner that beleeueth in Iesus Christ, will repent,
for the poor sinner that Believeth once in Iesus christ, and Repenteth, and Takes purpose of amendment, (for faith and Repentance go ever together) a sinner that Believeth in Iesus christ, will Repent,
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and hate and detest sinne to the death, wherewith hee hath offended God:
and hate and detest sin to the death, wherewith he hath offended God:
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for when hee hath once tasted of mercy, then will hee saye, Alas, that I haue offended so louing and so mercifull a Father:
for when he hath once tasted of mercy, then will he say, Alas, that I have offended so loving and so merciful a Father:
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for after that hee hath once gotten a sense of the infinite mercie of GOD, all his displeasure will bee, that euer hee hath offended so louing and so mercifull a Father:
for After that he hath once got a sense of the infinite mercy of GOD, all his displeasure will be, that ever he hath offended so loving and so merciful a Father:
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I saye, such a sinner maye bee assured of forgiuenesse.
I say, such a sinner may be assured of forgiveness.
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Nowe marke the Lordes answere to the Pharisie: He saith not, howbeit shee be a sinner,
Now mark the lords answer to the Pharisee: He Says not, howbeit she be a sinner,
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yet shee is penitent, and loueth mee: but Hee saieth, shee is no sinner, all her sinnes are taken awaye:
yet she is penitent, and loves me: but He Saith, she is no sinner, all her Sins Are taken away:
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for except all her sinnes had beene taken away and purged by Him, it is most true yt the Pharisie thought, to wit, the LORD would not haue suffered her to haue touched Him, Hee would not haue receiued the kisses of her mouth,
for except all her Sins had been taken away and purged by Him, it is most true that the Pharisee Thought, to wit, the LORD would not have suffered her to have touched Him, He would not have received the Kisses of her Mouth,
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nor the teares of her eyes:
nor the tears of her eyes:
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No, the LORD IESVS that Holie One, (if thou bee not made as vvhite as the snowe,
No, the LORD JESUS that Holy One, (if thou be not made as white as the snow,
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and all thy sinnes bee not purged) Hee vvill not suffer thee once to touch Him, nor to kisse His feete.
and all thy Sins be not purged) He will not suffer thee once to touch Him, nor to kiss His feet.
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It is a vvonderfull thing to see such a suddaine change in an instant, that so vile and so vncleane a bodie, shoulde bee so pure and so cleane.
It is a wonderful thing to see such a sudden change in an instant, that so vile and so unclean a body, should be so pure and so clean.
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Howbeit the bodie vvere as redde as the blood, and as the Scarlet, as the Prophet Esay saieth, in the first Chapter of his Prophesie, and the 18. verse,
Howbeit the body were as red as the blood, and as the Scarlet, as the Prophet Isaiah Saith, in the First Chapter of his Prophesy, and the 18. verse,
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yet suddainlie Hee vvill make it as vvhite as the snowe, and the vvooll.
yet suddenly He will make it as white as the snow, and the wool.
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Indeede it is true, thou wilt neuer bee purged from the remainentes of sinne, so long as thou art in this life:
Indeed it is true, thou wilt never be purged from the remainentes of sin, so long as thou art in this life:
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but yet notwithstanding, if thou put on that righteousnesse of Iesus Christ by faith, God shall count thee as clean as a glorious Angell in His sight.
but yet notwithstanding, if thou put on that righteousness of Iesus christ by faith, God shall count thee as clean as a glorious Angel in His sighed.
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Nowe vvhen Hee hath ended the speech to the Pharisie, at the last Hee speaketh to the vvoman, not thinking it enough to speake in her hearing vnto the Pharisie: but to the greater joye and consolation of the poore vvoman, Hee speaketh to herselfe.
Now when He hath ended the speech to the Pharisee, At the last He speaks to the woman, not thinking it enough to speak in her hearing unto the Pharisee: but to the greater joy and consolation of the poor woman, He speaks to herself.
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Thou vvill runne in and out, hither and thither, to gette a vvorde of the king:
Thou will run in and out, hither and thither, to get a word of the King:
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and vvhy not? if so thy necessitie require: but striue to get a vvord out of the mouth of IESVS.
and why not? if so thy necessity require: but strive to get a word out of the Mouth of JESUS.
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Kings manie times vvill giue thee flattering vvordes, but the LORD when Hee speaketh vnto thee, Hee vvill speake in trueth,
Kings many times will give thee flattering words, but the LORD when He speaks unto thee, He will speak in truth,
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and vvith vvonderfull loue, vvhen Hee saieth to thee, Thy sinnes are forgiuen thee, thy sinnes are forgiuen thee indeede:
and with wonderful love, when He Saith to thee, Thy Sins Are forgiven thee, thy Sins Are forgiven thee indeed:
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for the vvord of the Lord hath an operation vvith it, for if He once call thee an Holie One, thou wilt be so indeede.
for the word of the Lord hath an operation with it, for if He once call thee an Holy One, thou wilt be so indeed.
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The worde of the Lord worketh in thee the thing that Hee speaketh most powerfullie:
The word of the Lord works in thee the thing that He speaks most powerfully:
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for Hee calleth these thinges that are not, and by calling Hee maketh them to bee.
for He calls these things that Are not, and by calling He makes them to be.
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So the Lord filleth her heart with joy, her heart no questiō began to find joy whē she was speaking to ye pharisie. Nowe Hee filleth vp her joye,
So the Lord fills her heart with joy, her heart no question began to find joy when she was speaking to the Pharisee. Now He fills up her joy,
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for the fulnesse of joye is not gotten in an instant, all joye is in the face of Iesus Christ.
for the fullness of joy is not got in an instant, all joy is in the face of Iesus christ.
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Thinke yee not, but this woman, when she heard this word, conceiued an vnspeakeable joye in her heart? And I say vnto euerie one of you, who as penitent sinners will bewaile your sinnes,
Think ye not, but this woman, when she herd this word, conceived an unspeakable joy in her heart? And I say unto every one of you, who as penitent Sinners will bewail your Sins,
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and mourne for offending of GOD, and will purpose to wash the feete of IESVS with teares,
and mourn for offending of GOD, and will purpose to wash the feet of JESUS with tears,
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and wipe His feete with your haire, as the Lord hath giuen mee commission to speake, Repentest thou sinner of thy sinnes? Thinkest thou to amende thy life? Detestest thou thy sinnes? Beleeuest thou assuredly? Louest thou the Lord? I say to thee ▪ Thy sinnes are forgiuen thee in the blood of that same Iesus whom thou louest so well.
and wipe His feet with your hair, as the Lord hath given me commission to speak, Repentest thou sinner of thy Sins? Thinkest thou to amend thy life? Detestest thou thy Sins? Believest thou assuredly? Love thou the Lord? I say to thee ▪ Thy Sins Are forgiven thee in the blood of that same Iesus whom thou love so well.
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Nowe a worde, and so I shall ende.
Now a word, and so I shall end.
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When Hee hath spoken thus comfortably to the woman, the Pharisic beginneth againe to interrupt and to impede Him if it had beene possible, to hinder the woman of her saluation.
When He hath spoken thus comfortably to the woman, the Pharisee begins again to interrupt and to impede Him if it had been possible, to hinder the woman of her salvation.
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The rest about the table scorneth Him, What is hee this, (quod they) that taketh vpon him to forgiue sins? He taketh too much vpon him, more than he is able to performe:
The rest about the table scorneth Him, What is he this, (quod they) that Takes upon him to forgive Sins? He Takes too much upon him, more than he is able to perform:
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So as the Pharisie concluded before, that Hee was no Prophet, now they conclude that Hee was no Mediator.
So as the Pharisee concluded before, that He was no Prophet, now they conclude that He was no Mediator.
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Well, Brethren, the worke of our saluation hath many impedimentes. Wilt thou seeke saluation? seek grace & mercie:
Well, Brothers, the work of our salvation hath many impediments. Wilt thou seek salvation? seek grace & mercy:
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then think not to come sleeping to grace, for I say to thee, ere thou wantest a stoppe to hinder thee from grace, from remission of sinnes, thine owne heart, by the suggestion of the deuill, shall stand vp in thy teeth,
then think not to come sleeping to grace, for I say to thee, ere thou Wantest a stop to hinder thee from grace, from remission of Sins, thine own heart, by the suggestion of the Devil, shall stand up in thy teeth,
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and blaspheme, (as the Pharisie did first, and as the rest at the table did thereafter) and all to hinder the worke of thy saluation. But see the ende.
and Blaspheme, (as the Pharisee did First, and as the rest At the table did thereafter) and all to hinder the work of thy salvation. But see the end.
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Stayeth the Lord for all this? Re•raiteth He His sentence againe, and saieth, thy sinnes are not forgiuē thee? No, no, the Lords conclusion is past:
Stays the Lord for all this? Re•raiteth He His sentence again, and Saith, thy Sins Are not forgiven thee? No, no, the lords conclusion is past:
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if Hee say it once to thine heart, and if He giue once that perswasion in thine heart,
if He say it once to thine heart, and if He give once that persuasion in thine heart,
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so that thou mayest saye, Lord, be blessed, my sinnes are forgiuen me: happy art thou, they shalbe forgiuen thee:
so that thou Mayest say, Lord, be blessed, my Sins Are forgiven me: happy art thou, they shall forgiven thee:
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the Lord shall double it within thee:
the Lord shall double it within thee:
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so Hee speaketh to the woman as He would say, Let them speake what they wil, thou art in Heauen, thy sins are forgiuē thee, goe in peace.
so He speaks to the woman as He would say, Let them speak what they will, thou art in Heaven, thy Sins Are forgiven thee, go in peace.
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There is no peace but the peace of the Lord, comming from the remission of sinnes.
There is no peace but the peace of the Lord, coming from the remission of Sins.
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Crie peace as thou wilt, but if thou goe not in the peace of the Lord, thou g•est not in peace ▪ but in warre:
Cry peace as thou wilt, but if thou go not in the peace of the Lord, thou g•est not in peace ▪ but in war:
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the Lord is at warre with thee:
the Lord is At war with thee:
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and albeit thou gettest the Kinges peace, and all the worldes peace, yet if thou gettest not the LORDS peace, thou hast no peace at all:
and albeit thou gettest the Kings peace, and all the world's peace, yet if thou gettest not the LORDS peace, thou hast no peace At all:
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so wel is him that hath His peace for they only may goe in joy, that may say,
so well is him that hath His peace for they only may go in joy, that may say,
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Now Lord, I am at peace with Thee, thou hast forgiuen me my sinnes:
Now Lord, I am At peace with Thee, thou hast forgiven me my Sins:
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And if thou canst say this truely, thou shalt haue such a joy in thy soule,
And if thou Canst say this truly, thou shalt have such a joy in thy soul,
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as all the Kings in the world cannot giue thee, nor all outward comforts and pleasures affoord thee.
as all the Kings in the world cannot give thee, nor all outward comforts and pleasures afford thee.
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Nowe the LORD giue vs this peace, and a blincke of that joye in the heart, through the remission of our sinnes:
Now the LORD give us this peace, and a blink of that joy in the heart, through the remission of our Sins:
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for then one day wee shall see the accomplishment of it to our euerlasting joye and saluation in IESVS CHRIST:
for then one day we shall see the accomplishment of it to our everlasting joy and salvation in JESUS CHRIST:
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To whom, with the FATHER, and the Holie SPIRIT, bee all Honour, Praise, Glorie, Power, and Dominion, both now and euermore, worlde without ende, So bee it.
To whom, with the FATHER, and the Holy SPIRIT, be all Honour, Praise, Glory, Power, and Dominion, both now and evermore, world without end, So be it.
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THE XVI. SERMON. IOHN, CHAP. III. That which is borne of the flesh, is flesh: and that that is borne of the Spirit, is spirit.
THE XVI. SERMON. JOHN, CHAP. III. That which is born of the Flesh, is Flesh: and that that is born of the Spirit, is Spirit.
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IN this conference that NICODEMVS hath with CHRIST, (welbeloued in the Lord IESVS) First Nicodemus comming to Him by night,
IN this conference that NICODEMUS hath with CHRIST, (well-beloved in the Lord JESUS) First Nicodemus coming to Him by night,
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and confesseth Him plainly, that Hee was a Teacher that came from God, because there was none that could worke those wonders that He wrought,
and Confesses Him plainly, that He was a Teacher that Come from God, Because there was none that could work those wonders that He wrought,
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except the Lord were with him:
except the Lord were with him:
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Then the Lord Iesus beginneth to playe the part of a Teacher to Nicodemus, who was a Doctor in Isaael: And the first ground that Hee beginneth to instruct him into, is the ground of Regeneration:
Then the Lord Iesus begins to play the part of a Teacher to Nicodemus, who was a Doctor in Israel: And the First ground that He begins to instruct him into, is the ground of Regeneration:
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For Christ came to make a new world again, and to renewe man, who was dead in sinnes and trespasses:
For christ Come to make a new world again, and to renew man, who was dead in Sins and Trespasses:
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Therfore He beginneth to instruct Nicodemus in this doctrine of Regeneration:
Therefore He begins to instruct Nicodemus in this Doctrine of Regeneration:
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and Hee bindeth him to learne it with such a necessity, that except hee and whole mankinde bee regenerate, there is none of them that shall see the kingdome of God:
and He binds him to Learn it with such a necessity, that except he and Whole mankind be regenerate, there is none of them that shall see the Kingdom of God:
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and this Hee doeth with a great asseueration, saying, Verily, verily. Nicodemus hearing and fearing that heauie denunciation of banishment from the kingdome of GOD,
and this He doth with a great asseveration, saying, Verily, verily. Nicodemus hearing and fearing that heavy denunciation of banishment from the Kingdom of GOD,
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but not vnderstanding this regeneration, beginneth to reason, that it was a thing vnpossible that hee coulde bee borne againe,
but not understanding this regeneration, begins to reason, that it was a thing unpossible that he could be born again,
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because hee was an olde man:
Because he was an old man:
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and it is not possible that an olde man can enter into his mothers wombe againe.
and it is not possible that an old man can enter into his mother's womb again.
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Christ answereth, and answering ▪ insisteth in that proposition of regeneration, vrging him againe with a necessitie of the same regeneration:
christ Answers, and answering ▪ insisteth in that proposition of regeneration, urging him again with a necessity of the same regeneration:
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Onely He addeth to that that He spake before the manner and waye of this begetting:
Only He adds to that that He spoke before the manner and Way of this begetting:
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to wit, of water, and the Spirite.
to wit, of water, and the Spirit.
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It is not a fleshlie generation, but a Spirituall generation, whereby a man is begotten againe, by ye renewing of the Holy Spirite in him, of the which, water is the seale to seale vp our faith in that assurance of that regeneration or new birth.
It is not a fleshly generation, but a Spiritual generation, whereby a man is begotten again, by you renewing of the Holy Spirit in him, of the which, water is the seal to seal up our faith in that assurance of that regeneration or new birth.
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Nowe in this Text which I haue read, Christ insisteth in the same doctrine:
Now in this Text which I have read, christ insisteth in the same Doctrine:
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and like as in the verse preceeding Hee hath proponed the manner of this new birth not to be naturall, but spirituall:
and like as in the verse preceding He hath proponed the manner of this new birth not to be natural, but spiritual:
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so in this verse He sheweth Nicodemus what a kinde of birth it is, That (saith He) that is begotten of the Spirit, is Spirit, that is, the Spirit of the Lord IESVS working, begetteth not a fleshly or corrupt creature,
so in this verse He shows Nicodemus what a kind of birth it is, That (Says He) that is begotten of the Spirit, is Spirit, that is, the Spirit of the Lord JESUS working, begetteth not a fleshly or corrupt creature,
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but a Spirituall and Heauenly creature.
but a Spiritual and Heavenly creature.
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This Hee s•tteth not downe simplie, but Hee setteth it downe by waye of comparison, with the fleshlie generation, to the ende that Nicodemus and all men, seeing the corruption of the flesh, they shuld esteeme the more highly of that Spirituall generation.
This He s•tteth not down simply, but He sets it down by Way of comparison, with the fleshly generation, to the end that Nicodemus and all men, seeing the corruption of the Flesh, they should esteem the more highly of that Spiritual generation.
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And Hee saieth, that the thing begotten of the flesh, is flesh:
And He Saith, that the thing begotten of the Flesh, is Flesh:
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that is, as the flesh, a corrupt masse of flesh and blood cannot beget but corrupt flesh:
that is, as the Flesh, a corrupt mass of Flesh and blood cannot beget but corrupt Flesh:
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Euen so, the Spirit of the Lord Iesus cannot beg•tte but that that is Spirituall and Heauenly:
Even so, the Spirit of the Lord Iesus cannot beg•tte but that that is Spiritual and Heavenly:
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and thus yees•e the meaning of this place.
and thus yees•e the meaning of this place.
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But because this place offereth occasion to speake somewhat of Regeneration, whereof the worlde had neuer greater neede than at this present: (for I thinke the world is going backe againe to that old corruption, from the which they were deliuered) Therefore, to the ende that all thinges may be the more cleare, I shall speake to you first of the flesh, and generation thereof:
But Because this place Offereth occasion to speak somewhat of Regeneration, whereof the world had never greater need than At this present: (for I think the world is going back again to that old corruption, from the which they were Delivered) Therefore, to the end that all things may be the more clear, I shall speak to you First of the Flesh, and generation thereof:
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Next, of the Spirit & Regeneration:
Next, of the Spirit & Regeneration:
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And the LORD make vs carefull to finde the Spiri•e to bee effectuall in euerie one of vs to regeneration.
And the LORD make us careful to find the Spiri•e to be effectual in every one of us to regeneration.
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Then beeing to speake of the flesh, it shall bee expedient to deduce it from the fountaine.
Then being to speak of the Flesh, it shall be expedient to deduce it from the fountain.
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There are two sortes of sinne in this worlde:
There Are two sorts of sin in this world:
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The one sort is called Originall, that sinne that man and woman is borne with in this worlde, which they drawe out of their mothers wombe vvith their birth:
The one sort is called Original, that sin that man and woman is born with in this world, which they draw out of their mother's womb with their birth:
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The other sort is called Actuall sinne, that standeth in a doing and vvorking and vvhich floweth and proceedeth from that originall sinne, as from the fountaine.
The other sort is called Actual sin, that Stands in a doing and working and which flows and Proceedeth from that original sin, as from the fountain.
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I maye not insist vpon these thinges particularlie, but I shall giue you a short viewe of them.
I may not insist upon these things particularly, but I shall give you a short view of them.
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Originall sinne standeth in two partes:
Original sin Stands in two parts:
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The first is that horrible defection and apostasie which whole mankinde in the worlde, from Adam to the ende of the worlde, haue made in the loynes of Adam: for yee must vnderstand, it was not Adam alone, that sinned,
The First is that horrible defection and apostasy which Whole mankind in the world, from Adam to the end of the world, have made in the loins of Adam: for ye must understand, it was not Adam alone, that sinned,
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and fell from GOD, but it vvas thou, and all others that euer vvere gotten of man,
and fell from GOD, but it was thou, and all Others that ever were got of man,
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and borne of woman whole mankinde made that defection:
and born of woman Whole mankind made that defection:
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for as it is saide, in the seuenth Chapter to the Hebrewes, & the ninth verse, that when Abraham paide tithes to Melchisedeck, that Leui, vvho long after vvas not begotten nor borne, vvas tithed in the loynes of Abraham his fore-father: (hee payed his tithe as vvell as Abraham did) Euen so, vvee beeing euerie one of vs in the loynes of Adam vvhen hee sinned, vve made all defection from the LORD, and sinned in him.
for as it is said, in the Seventh Chapter to the Hebrews, & the ninth verse, that when Abraham paid Tithes to Melchisedeck, that Levi, who long After was not begotten nor born, was tithed in the loins of Abraham his forefather: (he paid his tithe as well as Abraham did) Even so, we being every one of us in the loins of Adam when he sinned, we made all defection from the LORD, and sinned in him.
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Vpon this defection there followed a guiltinesse, wherethorow there is none of vs, but vvee are obliged to die euerlastinglie:
Upon this defection there followed a guiltiness, wherethorow there is none of us, but we Are obliged to die everlastingly:
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And if there vvere no more sinne in all this vvorlde, but that first Apostasie only, there is matter enough of thine euerlasting damnation:
And if there were no more sin in all this world, but that First Apostasy only, there is matter enough of thine everlasting damnation:
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thou needest not to heape sinne vpon sinne: there is thine obligatiō to thine euerlasting death, and to damnation.
thou Needest not to heap sin upon sin: there is thine obligation to thine everlasting death, and to damnation.
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This is the first part of originall sinne.
This is the First part of original sin.
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The second part of originall sinne is the effect that followeth vpon the first, a foule and horrible corruption, that entered in the whole nature of man:
The second part of original sin is the Effect that follows upon the First, a foul and horrible corruption, that entered in the Whole nature of man:
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so that from the top to the toe of man, there is not so much whole as one intch:
so that from the top to the toe of man, there is not so much Whole as one intch:
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Man is a vile leprous creature, there is not a whole intch neither in bodie nor soule, but all is infected:
Man is a vile leprous creature, there is not a Whole intch neither in body nor soul, but all is infected:
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for, Brethren, that first defection past not away so: but it brought with it a fearefull ruine and wracke to mankinde:
for, Brothers, that First defection passed not away so: but it brought with it a fearful ruin and wrack to mankind:
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and it leaueth behinde it a foule stinke and terrible darknesse, and that came of the just judgement of GOD, punishing sinne by sinne.
and it Leaveth behind it a foul stink and terrible darkness, and that Come of the just judgement of GOD, punishing sin by sin.
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And this corruption of nature bringeth with it the owne guiltinesse & obligation to eternall death:
And this corruption of nature brings with it the own guiltiness & obligation to Eternal death:
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so that sundrie wayes we are guiltie of death.
so that sundry ways we Are guilty of death.
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The Apostle Paul ( Ephes. 2. 3.) setteth downe this guiltinesse, when hee sa•eth, Wee were all children of w•ath.
The Apostle Paul (Ephesians 2. 3.) sets down this guiltiness, when he sa•eth, we were all children of w•ath.
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This second part of it, Is it that Christ calleth heere flesh, in another place it is called the olde man:
This second part of it, Is it that christ calls Here Flesh, in Another place it is called the old man:
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for by flesh we vnderstand not this fleshlie and bodily lumpe which wee cary about with vs:
for by Flesh we understand not this fleshly and bodily lump which we carry about with us:
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nor yet as the Papists call it, a concupiscence in this lumpe, and nothing in the soule:
nor yet as the Papists call it, a concupiscence in this lump, and nothing in the soul:
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No, no, but this flesh is a corruption both in soule and bodie, and in all the powers and faculties thereof:
No, no, but this Flesh is a corruption both in soul and body, and in all the Powers and faculties thereof:
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So that there is neuer an intch free from that pest.
So that there is never an intch free from that pest.
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The Lord who made man ( Genes. 8. 21.) expresseth the worke and the force of the flesh after the fall, where it is saide, that after Hee looked,
The Lord who made man (Genesis. 8. 21.) Expresses the work and the force of the Flesh After the fallen, where it is said, that After He looked,
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and sawe this corruption, He saide, that the whole in aginations of the cogitations of the heart of man, are wicked and euill continually:
and saw this corruption, He said, that the Whole in aginations of the cogitations of the heart of man, Are wicked and evil continually:
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which wordes import, that man from his youth, yea, euen from his mothers wombe, could doe nothing but imagine, thinke,
which words import, that man from his youth, yea, even from his mother's womb, could do nothing but imagine, think,
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and forge, euill, wickednesse, and all sortes of mischiefe.
and forge, evil, wickedness, and all sorts of mischief.
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And when Hee sawe this, Hee vttered a sadde and an heauie voyce ▪ It forthinketh mee, that euer I made man, Genes.
And when He saw this, He uttered a sad and an heavy voice ▪ It forthinketh me, that ever I made man, Genesis.
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6. 6. And it was no small thing, no question, that made the Creator to repent that He made man.
6. 6. And it was no small thing, no question, that made the Creator to Repent that He made man.
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What is man nowe, but a filthie creature, and a pest to infect Heauen and earth, if it were possible?
What is man now, but a filthy creature, and a pest to infect Heaven and earth, if it were possible?
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But that yee may the better vnderstand the incomparable greatnesse of this euill, which is in man, I shall let you see howe it hath spred it selfe thorowe the whole power of the soule of man:
But that ye may the better understand the incomparable greatness of this evil, which is in man, I shall let you see how it hath spread it self thorough the Whole power of the soul of man:
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for as for the bodie, I speake nothing of it:
for as for the body, I speak nothing of it:
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it is true indeede, it neuer leaueth that bodie, till it resolue it in earth againe, which otherwise was made to bee immortall,
it is true indeed, it never Leaveth that body, till it resolve it in earth again, which otherwise was made to be immortal,
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and in the meane time, till death come, it maketh the body to bee subject to many great and fearfull sicknesses and diseases.
and in the mean time, till death come, it makes the body to be Subject to many great and fearful Sicknesses and diseases.
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Where from come these biles, the feuers, the palsie, the pest, the leprosie, and other diseases,
Where from come these biles, the fevers, the palsy, the pest, the leprosy, and other diseases,
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but from this corruption? But I speake nothing of it.
but from this corruption? But I speak nothing of it.
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I will let you see, howe it hath spred it selfe in the soule of man:
I will let you see, how it hath spread it self in the soul of man:
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Brethren, there is neuer a power nor facultie in the soule, but all is infected. This pest it hath not only infected the inferiour appetite, as the blinde Philosophers thought,
Brothers, there is never a power nor faculty in the soul, but all is infected. This pest it hath not only infected the inferior appetite, as the blind Philosophers Thought,
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and as the Papists doe this day affirme.
and as the Papists doe this day affirm.
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But where beginneth it? What is the most excellent power of the soule? It is the vnderstanding, the minde,
But where begins it? What is the most excellent power of the soul? It is the understanding, the mind,
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and this is it that we call reason:
and this is it that we call reason:
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This corruption, it hath so entered into the soule of man, that when as that vnderstanding should be as a light going before, to direct all our actions, motions,
This corruption, it hath so entered into the soul of man, that when as that understanding should be as a Light going before, to Direct all our actions, motions,
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and thoughts the right way according to Gods worde and ordinance: It doeth nothing but fight and repine against the wisdome of the God of Heauen.
and thoughts the right Way according to God's word and Ordinance: It doth nothing but fight and repine against the Wisdom of the God of Heaven.
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It is an hard matter yt God hath created this vnderstanding, and yet it fighteth against Him.
It is an hard matter that God hath created this understanding, and yet it fights against Him.
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Paul saieth ( Rom. 8 7.) that the wisdome of the fl•sh, is enemie against God: Paul Saith (Rom. 8 7.) that the Wisdom of the fl•sh, is enemy against God:
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that is, the very vnderstanding of man, which is the most excellent thing in man, is enemy to God, let bee the inferiour appetites:
that is, the very understanding of man, which is the most excellent thing in man, is enemy to God, let be the inferior appetites:
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And therefore, Ephes. 4. 23. hee desireth not onely that the inferiour appetites should bee renewed,
And Therefore, Ephesians 4. 23. he Desires not only that the inferior appetites should be renewed,
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but that regeneration should begin at that which is most excellent in the soule: euen that they may bee renewed in the Spirite of their minde.
but that regeneration should begin At that which is most excellent in the soul: even that they may be renewed in the Spirit of their mind.
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Then yee see this vnderstanding of man is altogether corrupt, and that light of the minde is turned vnto terrible darknesse and that this wisedome fighteth directly against God:
Then ye see this understanding of man is altogether corrupt, and that Light of the mind is turned unto terrible darkness and that this Wisdom fights directly against God:
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for this reason of man fighteth not onely against the wisdome of GOD set downe and declared in the law,
for this reason of man fights not only against the Wisdom of GOD Set down and declared in the law,
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but chiefly against that which is more against His wisdome manifested in the Euangell He esteemeth it naturally to bee but meere foolishnesse, that euer a man shoulde get saluation by a crucified man, 1. Cor. 1. 18. And to goe fordward.
but chiefly against that which is more against His Wisdom manifested in the Evangel He esteems it naturally to be but mere foolishness, that ever a man should get salvation by a Crucified man, 1. Cor. 1. 18. And to go fordward.
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This pest ceaseth not here, nor resteth not in the minde onely, but it entereth into the rootes of the heart, into the will and affections of man:
This pest ceases not Here, nor rests not in the mind only, but it entereth into the roots of the heart, into the will and affections of man:
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it hath entered so into his vvill, that when as this will of ours, this power of our soule, that we call the will, should haue chosen that which is good,
it hath entered so into his will, that when as this will of ours, this power of our soul, that we call the will, should have chosen that which is good,
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and refused that which is euill, according to the reason going before, & informing what is to be chosen and pursewed,
and refused that which is evil, according to the reason going before, & informing what is to be chosen and pursued,
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and what is to be refused and eschewed: it fighteth not onely directly against that most holy wisedome and will of God:
and what is to be refused and Eschewed: it fights not only directly against that most holy Wisdom and will of God:
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but euen against that sponke of knowledge, light, and reason that is left in man:
but even against that spunk of knowledge, Light, and reason that is left in man:
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for when man fell in Adam, the Lord tooke not all kinde of light from man,
for when man fell in Adam, the Lord took not all kind of Light from man,
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but Hee left in His great mercy in man some sponke of light and knowledge of the Majestie of GOD the Creator, whereby hee might in some measure knowe his Creator:
but He left in His great mercy in man Some spunk of Light and knowledge of the Majesty of GOD the Creator, whereby he might in Some measure know his Creator:
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And Hee left in man also some knowledge & judgemēt of politike things, cōcerning our cōuersation & dealing with our neighbors, what is just,
And He left in man also Some knowledge & judgement of politic things, Concerning our Conversation & dealing with our neighbours, what is just,
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& what is vnjust, what is reasonable, & what is vnreasonable:
& what is unjust, what is reasonable, & what is unreasonable:
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he left in him also some judgemēt & discretiō of naturall things, whereas He might haue set vp man as brutish as a dogge or an asse.
he left in him also Some judgement & discretion of natural things, whereas He might have Set up man as brutish as a dog or an Ass.
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Notwithstanding of this, the raging corruption of the malicious will, repineth against this sponke, and striueth to blotte it out, that it should neuer vtter it selfe to reformation,
Notwithstanding of this, the raging corruption of the malicious will, repineth against this spunk, and strives to blot it out, that it should never utter it self to Reformation,
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and to glorifie God, and to discharge a duetie to man, in such sort, that it were a just judgement of God, that they should be made as brute as beasts,
and to Glorify God, and to discharge a duty to man, in such sort, that it were a just judgement of God, that they should be made as brutus as beasts,
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as it went with the Gentiles, Rom. 1. 24. whome Hee gaue ouer vnto reprobate mindes, so that they had not care of naturall honestie or shame:
as it went with the Gentiles, Rom. 1. 24. whom He gave over unto Reprobate minds, so that they had not care of natural honesty or shame:
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but they wrought all sort of vncleannesse, because they deteined the trueth of God in vnrightiousnesse,
but they wrought all sort of uncleanness, Because they detained the truth of God in vnrightiousnesse,
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and suffered it not to reforme them.
and suffered it not to reform them.
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And naturall men hath found this repining of this corrupt will contrary the reason and light of the minde,
And natural men hath found this repining of this corrupt will contrary the reason and Light of the mind,
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and they haue saide, Video meliora proboque, deteriora sequor: that is, I see and allowe better thinges, but I followe the worst.
and they have said, Video Meliora proboque, Deteriora sequor: that is, I see and allow better things, but I follow the worst.
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And to bee short, this wit of man repineth as fast against the Lordes will, as the will of the deuill doeth:
And to be short, this wit of man repineth as fast against the lords will, as the will of the Devil doth:
cc pc-acp vbi j, d n1 pp-f n1 vvz a-acp av-j p-acp dt n2 vmb, c-acp dt n1 pp-f dt n1 vdz:
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for by nature we will that same thing that the deuill willeth:
for by nature we will that same thing that the Devil wills:
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and there was neuer anie thing so abhominable that the deuill hath pleasure in, but wee haue pleasure of the same:
and there was never any thing so abominable that the Devil hath pleasure in, but we have pleasure of the same:
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Yee, saieth our Sauiour, are of the deuill your father, and the lustes of your father will yee fulfill, Ioh. 8. 44. Beholde how great matter and occasion the Papistes haue to boast of free will to any good:Ye, Saith our Saviour, Are of the Devil your father, and the lusts of your father will ye fulfil, John 8. 44. Behold how great matter and occasion the Papists have to boast of free will to any good:
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they are but vaine blinde bodies. The will of man goeth wholly with the will of the deuill.
they Are but vain blind bodies. The will of man Goes wholly with the will of the Devil.
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There is no such a thing. There is not so much as one jot of the will of man free:
There is no such a thing. There is not so much as one jot of the will of man free:
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yet the corruption resteth not here, but it goeth forward, and polluteth and defileth all the affections that are in man,
yet the corruption rests not Here, but it Goes forward, and polluteth and Defileth all the affections that Are in man,
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as anger, loue, hope, feare, &c. none of them are free, they fight all against God, they haue no conformitie,
as anger, love, hope, Fear, etc. none of them Are free, they fight all against God, they have no conformity,
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but a great repugnance with that will of God.
but a great repugnance with that will of God.
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I goe forward, and I will not omit the naturall powers and faculties of the soule.
I go forward, and I will not omit the natural Powers and faculties of the soul.
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And I affirme, that there are no powers of the soule that are naturall, as the facultie and appetite of eating of digesting, of expelling,
And I affirm, that there Are no Powers of the soul that Are natural, as the faculty and appetite of eating of digesting, of expelling,
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but all are infected with this post.
but all Are infected with this post.
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So that (Brethren) there is neuer a power of the soule that is free of this corruption.
So that (Brothers) there is never a power of the soul that is free of this corruption.
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Would ye vnderstand what becommeth of this corruption, and what it doeth? Beeing in the soule of man, it maketh that there is neuer a thought that a man thinketh, but it is a sinne.
Would you understand what becomes of this corruption, and what it doth? Being in the soul of man, it makes that there is never a Thought that a man Thinketh, but it is a sin.
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And if thou haue no more than nature, the least motion of thine heart is a sin in ye sight of God:
And if thou have no more than nature, the least motion of thine heart is a since in you sighed of God:
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neuer a worde that thou speakest, but it is a sin: neuer a deed yt thou doest, but it is a sin:
never a word that thou Speakest, but it is a since: never a deed that thou dost, but it is a since:
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neuer a way thou wilt goe, but it is a sin: & consequently, it maketh thee alwayes subject to the heauie wrath of GOD:
never a Way thou wilt go, but it is a since: & consequently, it makes thee always Subject to the heavy wrath of GOD:
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If thou stirrest but thine hand or thy foote, thou sinnest, and the wrath of God will pursue and followe thee, till at last thou bee casten into hell, if thou bee not renewed.
If thou stirrest but thine hand or thy foot, thou Sinnest, and the wrath of God will pursue and follow thee, till At last thou be casten into hell, if thou be not renewed.
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Besides this, so long as wee remaine in nature, this corruption and pest is so forceable in euery one of vs, that there is not one sinne in the worlde so great and abhominable,
Beside this, so long as we remain in nature, this corruption and pest is so forceable in every one of us, that there is not one sin in the world so great and abominable,
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but with pleasure and delight euery one of vs woulde performe it, if the Lord of His mercy did not by His Spirite renew vs, at least by His power restraine vs, when occasion is presented.
but with pleasure and delight every one of us would perform it, if the Lord of His mercy did not by His Spirit renew us, At least by His power restrain us, when occasion is presented.
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The roote and seede of all mischiefe vnder the sunne is compacted in euerie man & woman.
The root and seed of all mischief under the sun is compacted in every man & woman.
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Maruell not when thou seest some running to adultery, some to murther, some to sorcery and witch-craft:
Marvel not when thou See Some running to adultery, Some to murder, Some to sorcery and witchcraft:
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for that seede which is forceable in them, would bee as forceable in thee to all mischiefe,
for that seed which is forceable in them, would be as forceable in thee to all mischief,
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if the Lord restrained thee not:
if the Lord restrained thee not:
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Naturally thou art as bent and inclined to these thinges as they are, if the Lord by His powerfull prouidence did not restraine thee.
Naturally thou art as bent and inclined to these things as they Are, if the Lord by His powerful providence did not restrain thee.
av-j pns21 vb2r a-acp vvn cc vvn p-acp d n2 c-acp pns32 vbr, cs dt n1 p-acp po31 j n1 vdd xx vvi pno21.
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When the Apostle Paule considereth the strength and the force of that corruption that was in his heart, hee saieth, I knowe that in mee, that is, in my flesh, there is no good. And in another place the Prophet saith, Except the LORD had left a seede in vs, wee had beene made like SODOME and GOMORRHA, Esay Chap. 1. verse 9. Brethren, this same seede and roote of bitternesse is in euery infant:
When the Apostle Paul Considereth the strength and the force of that corruption that was in his heart, he Saith, I know that in me, that is, in my Flesh, there is no good. And in Another place the Prophet Says, Except the LORD had left a seed in us, we had been made like SODOM and GOMORRHA, Isaiah Chap. 1. verse 9. Brothers, this same seed and root of bitterness is in every infant:
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yee thinke they bee Angels, and men commonly call them innocentes:
ye think they be Angels, and men commonly call them innocentes:
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No, no, they are but wolues birdes, and there is a vvorlde of mischiefe vvithin them, vvhich vvill burst out,
No, no, they Are but wolves Birds, and there is a world of mischief within them, which will burst out,
uh-dx, uh-dx, pns32 vbr p-acp n2 n2, cc pc-acp vbz dt n1 pp-f n1 p-acp pno32, r-crq vmb vvi av,
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when yeeres, strength and occasion concurreth, except the Lord restraine the same.
when Years, strength and occasion concurreth, except the Lord restrain the same.
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Further, I aduertise you of the deceitfull lurking of this pest, for it is not onely to bee feared when it bursteth foorth,
Further, I advertise you of the deceitful lurking of this pest, for it is not only to be feared when it bursteth forth,
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and is fruitfull in euill deedes, but also when it lurketh:
and is fruitful in evil Deeds, but also when it lurks:
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yee see if there be a pest in the flesh of man, before it be broken out, many a time they will thinke they haue not a pest:
ye see if there be a pest in the Flesh of man, before it be broken out, many a time they will think they have not a pest:
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So it is with this pest:
So it is with this pest:
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it will lurke within the flesh and sinewes of the heart so quietly, that a man wil thinke hee is the wholest body in the worlde:
it will lurk within the Flesh and sinews of the heart so quietly, that a man will think he is the wholest body in the world:
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but touch him, present any object or small occasion, yea, apply but the holy Law of God to that heart, incontinent his •oule affections and lustes shall vtter themselues, and burst out:
but touch him, present any Object or small occasion, yea, apply but the holy Law of God to that heart, incontinent his •oule affections and lusts shall utter themselves, and burst out:
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Euen as yee see sometimes, that fire vvill bee so hidden and couered vnder the ashes, that it vvill not appeare,
Even as ye see sometime, that fire will be so hidden and covered under the Ashes, that it will not appear,
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and men vvill thinke that there is no fire there:
and men will think that there is no fire there:
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but as soone as there is any meete and apt matter, as wood, powder, or brimstone applyed,
but as soon as there is any meet and apt matter, as wood, powder, or brimstone applied,
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then it vvill manifest it selfe, and burst foorth in a flame.
then it will manifest it self, and burst forth in a flame.
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Euen so, albeit vvhen men feele not their foule lustes and affections, they seeme to themselues to bee holy:
Eve so, albeit when men feel not their foul lusts and affections, they seem to themselves to be holy:
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yet speake to them of the Lawe of GOD, forbidding and discharging such and such thinges to bee done,
yet speak to them of the Law of GOD, forbidding and discharging such and such things to be done,
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then they shall finde the passions of sinne, vvhich appeared before to bee dead vvithin them, to beginne to liue,
then they shall find the passion of sin, which appeared before to be dead within them, to begin to live,
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yea, to rage in the soule, and to bring foorth fruites vnto death, as Paul saieth, in his epistle to the Romanes, the seuenth Chapter, and fift verse. And then vvhen these passions breake out, happie is hee that hath some part of the Spirite of Regeneration, to represse them,
yea, to rage in the soul, and to bring forth fruits unto death, as Paul Saith, in his epistle to the Romans, the Seventh Chapter, and fift verse. And then when these passion break out, happy is he that hath Some part of the Spirit of Regeneration, to repress them,
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and striue against them in some measure:
and strive against them in Some measure:
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For, naturallie, there is nothing in vs to gaine-stand them, but wholly with all our force,
For, naturally, there is nothing in us to gainstand them, but wholly with all our force,
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and with griedinesse wee will accomplish them, yea, the deuill sitteth betwixt the shoulders, yea, in the very heart of man,
and with griedinesse we will accomplish them, yea, the Devil Sitteth betwixt the shoulders, yea, in the very heart of man,
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and carrieth him heere and there to accomplishe all sort of mischiefe in all kinde of filthinesse,
and Carrieth him Here and there to accomplish all sort of mischief in all kind of filthiness,
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and shall neuer let him stay, till hee bring him to destruction. There is no power in man to resist:
and shall never let him stay, till he bring him to destruction. There is no power in man to resist:
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And therefore, sinne is saide to reigne, and to haue a kingdome within vs:
And Therefore, sin is said to Reign, and to have a Kingdom within us:
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And except the Spirite of Christ come, and in mercie either holde downe, or else mortifie and slaye that foule corruption, it shall slay vs at the last.
And except the Spirit of christ come, and in mercy either hold down, or Else mortify and slay that foul corruption, it shall slay us At the last.
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Yee see then, howe deceitfull it is, and howe easily men are deceiued, whilest this corruption lurketh within and vttereth not it selfe.
Ye see then, how deceitful it is, and how Easily men Are deceived, whilst this corruption lurks within and uttereth not it self.
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But, Brethren, more dangerous is the deceite thereof when it bursteth out:
But, Brothers, more dangerous is the deceit thereof when it bursteth out:
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We thinke that man to bee in a miserable estate, who is raging in this bodily pest,
We think that man to be in a miserable estate, who is raging in this bodily pest,
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and yet is so blinded and senselesse, that hee is not aware of the sicknesse, till hee die in the same:
and yet is so blinded and senseless, that he is not aware of the sickness, till he die in the same:
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if hee were sensible of the disease, hee were in a better estate and condition.
if he were sensible of the disease, he were in a better estate and condition.
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And so is the estate and condition of man naturally, when this corruption beginneth to vtter it selfe:
And so is the estate and condition of man naturally, when this corruption begins to utter it self:
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for yee see some raging in murther with pleasure, and washing their handes in innocent blood with griedinesse, &c. And some committing adulterie vvithout any remorse yea, boasting and vaunting of it amongst their companions:
for ye see Some raging in murder with pleasure, and washing their hands in innocent blood with griedinesse, etc. And Some committing adultery without any remorse yea, boasting and vaunting of it among their Sodales:
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Others, abusing the benefites of God, thorowe intemperance in drunkennesse, vvithout any griefe of conscience: And others, deliting to oppresse, and spoyle vvith violence such as they may ouer-come:
Others, abusing the benefits of God, thorough intemperance in Drunkenness, without any grief of conscience: And Others, delighting to oppress, and spoil with violence such as they may overcome:
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and in the meane time they haue no griefe, prick, nor trouble in their conscience for such doing:
and in the mean time they have no grief, prick, nor trouble in their conscience for such doing:
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Are not such men miserably deceiued, who when they are going to judgement and wrath, rejoyce,
are not such men miserably deceived, who when they Are going to judgement and wrath, rejoice,
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yea, when they are posting to destruction, take their pastime, when they are running to condemnation, laugh,
yea, when they Are posting to destruction, take their pastime, when they Are running to condemnation, laugh,
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and who, when they are most miserable, thinke themselues moste happy? And this is the estate of many,
and who, when they Are most miserable, think themselves most happy? And this is the estate of many,
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and chiefely of the great men in this countrey:
and chiefly of the great men in this country:
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they rejoyce and boast of their sinnes, and they thinke themselues in a good and happie estate,
they rejoice and boast of their Sins, and they think themselves in a good and happy estate,
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because they finde no remorse nor griefe in their consciences. I shall vse an homely similitude, to declare this matter:
Because they find no remorse nor grief in their Consciences. I shall use an homely similitude, to declare this matter:
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4017
A man will haue a worme in his finger, or tooth, it will keepe it selfe quiet,
A man will have a worm in his finger, or tooth, it will keep it self quiet,
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and cease from gnawing for a season & he will thinke he is whole enough:
and cease from gnawing for a season & he will think he is Whole enough:
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but take a little vineger, or some such like pearcing and sharpe water, then shee will beginne to gnawe,
but take a little vinegar, or Some such like piercing and sharp water, then she will begin to gnaw,
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and then the sillie man will complaine, that hee was beguiled, when hee thought hee was well enough:
and then the silly man will complain, that he was beguiled, when he Thought he was well enough:
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Euen so it is with the conscience of man, for it lieth in the soule of man lurking,
Even so it is with the conscience of man, for it lies in the soul of man lurking,
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as a worme lieth in the flesh, & sometimes it gnaweth, and sometimes it lieth still,
as a worm lies in the Flesh, & sometime it gnaweth, and sometime it lies still,
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and letteth the murtherer, the adulterer, the oppressor, goe forward in murther, adulterie, oppression, and other moste abhominable sinnes, vvithout anie accusation, griefe ▪ remorse,
and lets the murderer, the adulterer, the oppressor, go forward in murder, adultery, oppression, and other most abominable Sins, without any accusation, grief ▪ remorse,
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4024
or feare of the law of GOD, and threatning of the curses thereof. I shall tell you more than that:
or Fear of the law of GOD, and threatening of the curses thereof. I shall tell you more than that:
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4025
Sometimes the conscience of a miserable male-factor will bee so senselesse, that it will no wayes bee moued by the Preaching:
Sometime the conscience of a miserable Malefactor will be so senseless, that it will no ways be moved by the Preaching:
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A murtherer will bee sitting before the Minister:
A murderer will be sitting before the Minister:
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A vile filthy adulterer will bee sitting there, deuising howe to accomplish their abhominable lustes, in the meane time that the Minister will bee threatning judgement against their wickednesse:
A vile filthy adulterer will be sitting there, devising how to accomplish their abominable lusts, in the mean time that the Minister will be threatening judgement against their wickedness:
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they will not be moued with the threatninges, but will disdaine and scorne them in their heartes,
they will not be moved with the threatenings, but will disdain and scorn them in their hearts,
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and will say, This fellow doeth nothing but prate and raise what hee pleaseth: and after Preaching vvill goe out merrily to his dinner and there curse and sweare,
and will say, This fellow doth nothing but prate and raise what he Pleases: and After Preaching will go out merrily to his dinner and there curse and swear,
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4030
and blaspheme Gods Name and thereafter goe to his bedde, as a beast, or a senselesse sow.
and Blaspheme God's Name and thereafter go to his Bed, as a beast, or a senseless sow.
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4031
But I admonish thee, O miserable wretch! in despite of thy teeth, thy conscience shall not sleepe alwayes:
But I admonish thee, Oh miserable wretch! in despite of thy teeth, thy conscience shall not sleep always:
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the conscience of all flesh shall bee wakened one day, either to their weale, or to their woe:
the conscience of all Flesh shall be wakened one day, either to their weal, or to their woe:
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And that Lawe which so securely men contemne many a time, shall bee so powerfull to waken the cōsciences, & to torment:
And that Law which so securely men contemn many a time, shall be so powerful to waken the Consciences, & to torment:
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hem, that by no meanes nor policie shall they bee able to pacifie them againe:
hem, that by no means nor policy shall they be able to pacify them again:
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4035
Their drinking, their halking, their hunting, their carding, their dycing, and other pastimes, will not then bring comfort or true peace to the soule:
Their drinking, their halking, their hunting, their carding, their dicing, and other pastimes, will not then bring Comfort or true peace to the soul:
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Then that man who thought himselfe most happy, when he was enjoying the pleasures of sinne, shall thinke himselfe the most miserable wretch that euer the earth bore.
Then that man who Thought himself most happy, when he was enjoying the pleasures of sin, shall think himself the most miserable wretch that ever the earth boar.
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Brethren, the lawe that was giuen, and threatning thereof, is wondrous terrible, and for as little as many men account of it,
Brothers, the law that was given, and threatening thereof, is wondrous terrible, and for as little as many men account of it,
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yet either one time or other it shall be effectuall to stirre vp and to waken the consciēces of men ▪ I except no man:
yet either one time or other it shall be effectual to stir up and to waken the Consciences of men ▪ I except no man:
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And if the conscience sleepe still on in this life, till death ouer-take men, as it doeth in many,
And if the conscience sleep still on in this life, till death overtake men, as it doth in many,
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yet it shall be so wakened after this life in Hell, that it shall neuer get leaue to sleepe againe, it shall so g••w vpon the soule, that it shall neuer get rest:
yet it shall be so wakened After this life in Hell, that it shall never get leave to sleep again, it shall so g••w upon the soul, that it shall never get rest:
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And in that Great day, whē that righteous Iudge shall appeare, the lawe shall bee moste forceable to raise in the soule, dolour, griefe,
And in that Great day, when that righteous Judge shall appear, the law shall be most forceable to raise in the soul, dolour, grief,
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and anguish for euer, which is impossible for any flesh to ouercome, expell, and put away:
and anguish for ever, which is impossible for any Flesh to overcome, expel, and put away:
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yea, it is as impossible as it is to ouercome the majesty of God His owne selfe:
yea, it is as impossible as it is to overcome the majesty of God His own self:
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for as the Gospell is the power of GOD to saluation, to euery one that beleeueth:
for as the Gospel is the power of GOD to salvation, to every one that Believeth:
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So the law is the power of God, to raise vp dolour, terrour, and anguish in the soules of impenitent sinners,
So the law is the power of God, to raise up dolour, terror, and anguish in the Souls of impenitent Sinners,
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and at last to bring it into condemnation.
and At last to bring it into condemnation.
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Therefore, happy is that man, who in the time of grace, when the Gospel is crying vpon euery wearie and laden soule, to come to Iesus,
Therefore, happy is that man, who in the time of grace, when the Gospel is crying upon every weary and laden soul, to come to Iesus,
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and promising to ease and disburthen all that cometh vnto Him, findeth this conscience wakened in mercie:
and promising to ease and disburthen all that comes unto Him, finds this conscience wakened in mercy:
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for nowe Iesus Christ, by His seruantes, is going thorow the world, offering to cure all sorts of diseases,
for now Iesus christ, by His Servants, is going thorough the world, offering to cure all sorts of diseases,
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yea, euen these that are most incurable:
yea, even these that Are most incurable:
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And miserable is that man, who sleepeth on till death ouer-take him, for then the time of grace is past, repentance then will bee to late, it will not auaile, remission of sinnes then cannot bee obtained:
And miserable is that man, who Sleepeth on till death overtake him, for then the time of grace is past, Repentance then will be to late, it will not avail, remission of Sins then cannot be obtained:
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the voyce of the Lawe shall euer •ounde, Cursed art thou miserable wretch for euer:
the voice of the Law shall ever •ounde, Cursed art thou miserable wretch for ever:
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the comfortable voyce of the Gospell crying, Come all yee wearie and laden, shall neuer bee heard anie more:
the comfortable voice of the Gospel crying, Come all ye weary and laden, shall never be herd any more:
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Suffer, therefore, your selues to bee launced & wounded in time, that yee may bee compelled to come to Iesus:
Suffer, Therefore, your selves to be lanced & wounded in time, that ye may be compelled to come to Iesus:
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and the Lord waken the consciences of these bloodie murtherers, adulterers, and oppressors in time, that they maye see where awaye they are going,
and the Lord waken the Consciences of these bloody murderers, Adulterers, and Oppressors's in time, that they may see where away they Are going,
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and at last may returne to God.
and At last may return to God.
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Nowe hitherto wee haue handled this naturall corruption, and this noble flesh, which men glorie so much into.
Now hitherto we have handled this natural corruption, and this noble Flesh, which men glory so much into.
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Nowe let vs speake something of the naturall birth, That which is borne of the flesh, is flesh.
Now let us speak something of the natural birth, That which is born of the Flesh, is Flesh.
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And what can corruption breede, but corruption? What can a leprous man bring out,
And what can corruption breed, but corruption? What can a leprous man bring out,
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but a leprous childe? Who can bring a cleane thing out of filthinesse? No, not one, Iob, Chapter 14. verse 4 For why, Brethren? In this naturall generation,
but a leprous child? Who can bring a clean thing out of filthiness? No, not one, Job, Chapter 14. verse 4 For why, Brothers? In this natural generation,
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as the parent naturallie communicateth nature, and his owne substance:
as the parent naturally Communicateth nature, and his own substance:
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so looke what venome, vilenesse, and detestablenesse is in his nature, hee giueth and communicateth it all to his children.
so look what venom, vileness, and detestableness is in his nature, he gives and Communicateth it all to his children.
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Men glorie commonlie much of these thinges which they gette thorowe their parentes, they will saye, I haue gotten great heritages, much honour,
Men glory commonly much of these things which they get thorough their Parents, they will say, I have got great heritages, much honour,
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and great riches by my father: But I saye, that no man euer got so surelie these things thorowe their parentes,
and great riches by my father: But I say, that no man ever god so surely these things thorough their Parents,
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as they gette through them and their birth a poyson and pest with their flesh, whereby they are made the children of wrath,
as they get through them and their birth a poison and pest with their Flesh, whereby they Are made the children of wrath,
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and shall get Hell for their inheritance.
and shall get Hell for their inheritance.
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Brethren, happie is the man that can consider this naturall vncleannesse, and is touched in conscience with the pollution which hee giueth to his children,
Brothers, happy is the man that can Consider this natural uncleanness, and is touched in conscience with the pollution which he gives to his children,
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and striueth to haue it purged:
and strives to have it purged:
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for in so doing, hee both acquireth a good conscience to himselfe, and giueth his children a better heritage,
for in so doing, he both acquireth a good conscience to himself, and gives his children a better heritage,
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than if hee left him all the heyreships of the worlde.
than if he left him all the heyreships of the world.
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When thou hast begotten thy childe, and gathered goods and riches together, and acquired great possessions vnto him,
When thou hast begotten thy child, and gathered goods and riches together, and acquired great possessions unto him,
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then if thou takest no care of the purging of that corruption which hee hath contracted from thy loynes, that same pest shall bee laide to thy charge in that great day.
then if thou Takest no care of the purging of that corruption which he hath contracted from thy loins, that same pest shall be laid to thy charge in that great day.
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Therefore, nowe hauing spoken something of the fleshe, and the generation thereof, let vs nowe speake shortlie of the Spirite, and His generation.
Therefore, now having spoken something of the Flesh, and the generation thereof, let us now speak shortly of the Spirit, and His generation.
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What is meaned by the Spirite? This Spirite is the Spirite of the LORD IESVS:
What is meaned by the Spirit? This Spirit is the Spirit of the LORD JESUS:
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this Spirit is y• Spirit of Regeneration, who reneweth men & women ▪ & of olde and sinfull creatures, maketh them new and holy againe:
this Spirit is y• Spirit of Regeneration, who Reneweth men & women ▪ & of old and sinful creatures, makes them new and holy again:
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For, as soone as a sinfull man beginneth to laye holde on the Lord Iesus, by a true and liuely faith,
For, as soon as a sinful man begins to say hold on the Lord Iesus, by a true and lively faith,
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so soone findeth hee power and grace conuoy•d by His Spirit into his soule to renew it.
so soon finds he power and grace conuoy•d by His Spirit into his soul to renew it.
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Then, to speake of Christ, because this Spirit is His Spirit:
Then, to speak of christ, Because this Spirit is His Spirit:
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As Iesus Christ is our elder Brother, so is Hee also our Father, Hee is called the Father of Eternitie, Esai. 9. 6. He is called the second Adam, Rom. 5. 14. He is our spirituall Father, who begetteth vs by His Holy Spirit.
As Iesus christ is our elder Brother, so is He also our Father, He is called the Father of Eternity, Isaiah. 9. 6. He is called the second Adam, Rom. 5. 14. He is our spiritual Father, who begetteth us by His Holy Spirit.
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Nowe compare the naturall parent with this spirituall parent:
Now compare the natural parent with this spiritual parent:
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Our naturall parent is not onely culpable and guilty of that first defection ▪ but also of innumerable sinnes and transgressions following thereupon:
Our natural parent is not only culpable and guilty of that First defection ▪ but also of innumerable Sins and transgressions following thereupon:
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Our spirituall parent, Christ, is culpable of no sinne at all, but is full of all kinde of obedience:
Our spiritual parent, christ, is culpable of no sin At all, but is full of all kind of Obedience:
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for Hee was obedient to the Father to the death, euen to the death of the Crosse.
for He was obedient to the Father to the death, even to the death of the Cross.
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Our naturall parent is altogether naturally corrupt, yea, a lumpe of sinne:
Our natural parent is altogether naturally corrupt, yea, a lump of sin:
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but Christ, our spirituall parent, is not only cleane in nature from all spot of sinne,
but christ, our spiritual parent, is not only clean in nature from all spot of sin,
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and perfectly holie, as H•e is man, but also Hee is Holinesse it selfe, because He is the Sonne of God from all Eternitie:
and perfectly holy, as H•e is man, but also He is Holiness it self, Because He is the Son of God from all Eternity:
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and what can bee cleaner than Cleannesse it selfe? Now to come to their generation:
and what can be cleaner than Cleanness it self? Now to come to their generation:
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The naturall parent begetteth by the force of nature: there is a force in nature to beget:
The natural parent begetteth by the force of nature: there is a force in nature to beget:
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our spirituall parent, Iesus, is farre more able to beget by the power of His Spirit who is the author of nature:
our spiritual parent, Iesus, is Far more able to beget by the power of His Spirit who is the author of nature:
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The naturall parent by the force of nature will beget flesh, a corrupt masse, a sinfull creature,
The natural parent by the force of nature will beget Flesh, a corrupt mass, a sinful creature,
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yea, the image of the deuill: this will hee giue to his childe:
yea, the image of the Devil: this will he give to his child:
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but our Heauenly parent, the Lord Iesus, by His Spirit, begetteth the Spirit, that is, a spirituall man,
but our Heavenly parent, the Lord Iesus, by His Spirit, begetteth the Spirit, that is, a spiritual man,
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an holy & cleane man, who hath no delite nor pleasure in sinne:
an holy & clean man, who hath no delight nor pleasure in sin:
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for Sainct Iohn saith, in his 1. Epistle, Chap. 3. verse 9. Hee that is borne of God sinneth not:
for Saint John Says, in his 1. Epistle, Chap. 3. verse 9. He that is born of God Sinneth not:
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that is, sinneth not as the worldlinges doe, with pleasure and delight: sinne reigneth not in him:
that is, Sinneth not as the worldlings do, with pleasure and delight: sin Reigneth not in him:
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why sinneth hee not? because (saieth hee) the seede of God remaineth in him:
why Sinneth he not? Because (Saith he) the seed of God remains in him:
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that is, His Spirit, by whom as a liuely seede wee are begotten and made newe creatures.
that is, His Spirit, by whom as a lively seed we Are begotten and made new creatures.
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And what saith he more? He saith, such a man cannot sinne: that is, he cannot sinne:
And what Says he more? He Says, such a man cannot sin: that is, he cannot sin:
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that is, he cannot sinne as the naturall and vnregenerate man sinneth:
that is, he cannot sin as the natural and unregenerate man Sinneth:
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hee cannot follow the course of this worlde, and wallow in the puddle of sinne as they doe.
he cannot follow the course of this world, and wallow in the puddle of sin as they do.
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And why can he not sinne so? because (saieth hee) he is borne of God.
And why can he not sin so? Because (Saith he) he is born of God.
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It is a marueilous force that the Spirit of GOD hath, Hee maketh a man that he cannot sinne, all the worlde will not make him to sinne.
It is a marvelous force that the Spirit of GOD hath, He makes a man that he cannot sin, all the world will not make him to sin.
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The naturall man can doe nothing but sinne, all his actions are sinnes: but hee that is borne of God cannot sinne
The natural man can do nothing but sin, all his actions Are Sins: but he that is born of God cannot sin
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Nowe this generation of the Spirite is called Regeneration:
Now this generation of the Spirit is called Regeneration:
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which word, albeit it be commonlie in many mens mouthes, yet fewe vnderstand what it meaneth:
which word, albeit it be commonly in many men's mouths, yet few understand what it means:
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therefore, wee shall set downe the nature and definition thereof, and touch some particular circumstances, which may serue for the better vnderstanding thereof.
Therefore, we shall Set down the nature and definition thereof, and touch Some particular Circumstances, which may serve for the better understanding thereof.
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Then, what is Regeneration? It is an alteration and changing of the whole nature of man, accomplished and performed by the powerfull operation of the Holie Spirite.
Then, what is Regeneration? It is an alteration and changing of the Whole nature of man, accomplished and performed by the powerful operation of the Holy Spirit.
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When I call Regeneration a changing of nature.
When I call Regeneration a changing of nature.
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I meane not that there shoulde be any change of the substance & essence it selfe, either of the soule or of y• bodie,
I mean not that there should be any change of the substance & essence it self, either of the soul or of y• body,
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as if that by Regeneration the olde substance were quite abolished, and a newe substance brought foorth:
as if that by Regeneration the old substance were quite abolished, and a new substance brought forth:
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but I meane that there is a change and alteration of the qualities which are in the substance.
but I mean that there is a change and alteration of the qualities which Are in the substance.
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I will let you see this in the powers and faculties of the soule, as in the minde and reason, in the will, and in the affections.
I will let you see this in the Powers and faculties of the soul, as in the mind and reason, in the will, and in the affections.
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In the minde and reason, there must bee a change of the vvisedome of the flesh into the vvisedome of GOD:
In the mind and reason, there must be a change of the Wisdom of the Flesh into the Wisdom of GOD:
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nothing is a greater enemie to GOD and His glorie, to thy selfe and thy saluation,
nothing is a greater enemy to GOD and His glory, to thy self and thy salvation,
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than the vvisedome of the flesh:
than the Wisdom of the Flesh:
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And therefore, if thou wouldest be saued, this wisedome must be mortified, & thou must become a foole, that thou mayest bee wise, as yee maye reade in the first Epistle of S. Paule to the Corinthians, the 3. Chapter, and the 18. verse. In stead of this vvisedome must bee powred into the minde the wisedome of GOD.
And Therefore, if thou Wouldst be saved, this Wisdom must be mortified, & thou must become a fool, that thou Mayest be wise, as ye may read in the First Epistle of S. Paul to the Corinthians, the 3. Chapter, and the 18. verse. In stead of this Wisdom must be poured into the mind the Wisdom of GOD.
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In the vvill and affections there must bee a change of the frowardnesse and wicked inclination, into holinesse and a good inclination:
In the will and affections there must be a change of the frowardness and wicked inclination, into holiness and a good inclination:
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Whereas before there was nothing in them but frowardnesse, (LORD that man is a froward creature,
Whereas before there was nothing in them but frowardness, (LORD that man is a froward creature,
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when GOD commandeth him to goe one waye, hee will goe the plaine contrarie) that must be mortified and slain:
when GOD commands him to go one Way, he will go the plain contrary) that must be mortified and slave:
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and in stead of it there must bee wrought in the heart a propension and willingnesse in some measure, to pursue and to doe that which the LORD commandeth, and hath pleasure into.
and in stead of it there must be wrought in the heart a propension and willingness in Some measure, to pursue and to do that which the LORD commands, and hath pleasure into.
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Nowe howbeit I call Regeneration a change onelie of the qualities, yet it is not so light a matter,
Now howbeit I call Regeneration a change only of the qualities, yet it is not so Light a matter,
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and so easilie performed, as men would think: for it is a greater worke to renewe man, than to create him.
and so Easily performed, as men would think: for it is a greater work to renew man, than to create him.
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In the beginning GOD created all thinges with His word, but before man could bee renewed, the Sonne of God behooued to become the sonne of man ▪ and suffer shame and ignominy,
In the beginning GOD created all things with His word, but before man could be renewed, the Son of God behooved to become the son of man ▪ and suffer shame and ignominy,
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& die an accursed death, euen the death of the Crosse. It is an easie thing for thee to saye.
& die an accursed death, even the death of the Cross. It is an easy thing for thee to say.
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I must bee changed ere euer I see Heauen: But, Brethren, it is not so soone done:
I must be changed ere ever I see Heaven: But, Brothers, it is not so soon done:
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it is the moste difficill thing vnder the Sunne, to gette the heart of a creature changed:
it is the most difficill thing under the Sun, to get the heart of a creature changed:
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And they who haue found this vvorke sensiblie to haue beene begunne in them, haue found howe harde it is by their owne experience:
And they who have found this work sensibly to have been begun in them, have found how harden it is by their own experience:
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for I tell thee, that before thou bee renewed, thou must denie thine owne selfe:
for I tell thee, that before thou be renewed, thou must deny thine own self:
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CHRIST saieth, Thou must renounce thy selfe, and take vp thy crosse daylie, and followe Him, LVKE, Chapter 9. verse 23. If the LORD had onelie bidden vs renounce our friendes, our father, our mother, our riches, our landes,
CHRIST Saith, Thou must renounce thy self, and take up thy cross daily, and follow Him, LUKE, Chapter 9. verse 23. If the LORD had only bidden us renounce our Friends, our father, our mother, our riches, our Lands,
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and such other thinges as are without vs, we would haue thought it a matter hard enough,
and such other things as Are without us, we would have Thought it a matter hard enough,
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and scarcely would we haue bene induced to giue obedience, as ye see in the young man in the Gospell, Matth. 19. 16. But when the Lord commandeth vs to renounce our selues,
and scarcely would we have be induced to give Obedience, as you see in the young man in the Gospel, Matthew 19. 16. But when the Lord commands us to renounce our selves,
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euen that thing that is moste excellent, that which is moste wise, this reason it selfe, the wisedome of the flesh, that furnisheth so many reasons to disswade mē either to professe or followe Christ:
even that thing that is most excellent, that which is most wise, this reason it self, the Wisdom of the Flesh, that furnisheth so many Reasons to dissuade men either to profess or follow christ:
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what can bee more hard? But suppone reason were conuinced, and the mouth thereof closed, that it coulde gette no shift to answere,
what can be more hard? But suppone reason were convinced, and the Mouth thereof closed, that it could get no shift to answer,
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yet thinkest thou so to bee quite of thy selfe? No, the will and the affections will stand obstinately against the judgement of the minde,
yet Thinkest thou so to be quite of thy self? No, the will and the affections will stand obstinately against the judgement of the mind,
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and follow out, and pursue that which the minde discearneth to be euill.
and follow out, and pursue that which the mind discearneth to be evil.
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So thou mayest easily see, that there is nothing more harde than to gette this Regeneration:
So thou Mayest Easily see, that there is nothing more harden than to get this Regeneration:
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yea, thou mayest see that it is a thing altogether impossible, except that Almighty Spirit of God be present,
yea, thou Mayest see that it is a thing altogether impossible, except that Almighty Spirit of God be present,
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and worke it effectually in the soule, all the kings of the earth, with all their weapons and engines of warre, cannot be able to doe it.
and work it effectually in the soul, all the Kings of the earth, with all their weapons and Engines of war, cannot be able to do it.
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No, all the Angels in Heauen are not able to accomplish this worke:
No, all the Angels in Heaven Are not able to accomplish this work:
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The weapons of our warre-fare, saith Paul, are not carnall, but mighty through God, to cast downe strong holdes, casting downe imaginations, The weapons of our warfare, Says Paul, Are not carnal, but mighty through God, to cast down strong holds, casting down Imaginations,
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and euerie high thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ, 2. Cor. 10. 4. 5. There is no power in Heauen or earth,and every high thing that is exalted against the knowledge of God, and bringing into captivity every Thought to the Obedience of christ, 2. Cor. 10. 4. 5. There is no power in Heaven or earth,
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but onely the Spirit of God, that is able to renewe one creature. And this power is granted to this our Ministerie, the preaching of the Euangell.
but only the Spirit of God, that is able to renew one creature. And this power is granted to this our Ministry, the preaching of the Evangel.
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Let great men, let worldly men esteeme of it as they please, God hath ordained this Ministery, to minister this wonderfull power whereby the soules of men shall be regenerate.
Let great men, let worldly men esteem of it as they please, God hath ordained this Ministry, to minister this wonderful power whereby the Souls of men shall be regenerate.
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Further, thou must vnderstand, that this Regeneration is not perfected in an instant, but in processe of time:
Further, thou must understand, that this Regeneration is not perfected in an instant, but in process of time:
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it must continue all the dayes of thy life:
it must continue all the days of thy life:
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so long as thou liuest, albeit thou liue a thousand yeeres, this olde man will not bee perfectly and altogether mortified and slaine, till the houre of death:
so long as thou Livest, albeit thou live a thousand Years, this old man will not be perfectly and altogether mortified and slain, till the hour of death:
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Thou must all the dayes of thy life-time be groaning vnder the burthen of sinne, subject to crosses and troubles, (away with lightheaded sinners, who saye, they woulde alwayes haue their heartes vp:
Thou must all the days of thy lifetime be groaning under the burden of sin, Subject to Crosses and Troubles, (away with lightheaded Sinners, who say, they would always have their hearts up:
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sadnesse becommeth a sinner well) and thou must striue to finde the newe man to bee renewed degree by degree, piece and piece,
sadness becomes a sinner well) and thou must strive to find the new man to be renewed degree by degree, piece and piece,
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euen till at last death bee swallowed vp of life, and mortalitie of immortalitie.
even till At last death be swallowed up of life, and mortality of immortality.
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And if thou wouldest haue this worke to goe forward in thee, then set euermore Iesus thy Lord and thine head before the eyes of thy soule:
And if thou Wouldst have this work to go forward in thee, then Set evermore Iesus thy Lord and thine head before the eyes of thy soul:
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looke vpon Him with the eyes of faith:
look upon Him with the eyes of faith:
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for it is only His presence & the sight of His glory, that worketh this marueilous change:
for it is only His presence & the sighed of His glory, that works this marvelous change:
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for there is a great oddes betweene the sight of His glorie, and the sight of the glorie of worldlie Princes,
for there is a great odds between the sighed of His glory, and the sighed of the glory of worldly Princes,
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for the sight of their glorie will not change thee, nor make thee glorious, but vanisheth awaye in a moment:
for the sighed of their glory will not change thee, nor make thee glorious, but Vanishes away in a moment:
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But the sight of the glorie of IESVS shall change thee, and make thee glorious, whensoeuer thou beholdest Him, either by faith in this worlde,
But the sighed of the glory of JESUS shall change thee, and make thee glorious, whensoever thou Beholdest Him, either by faith in this world,
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or else face to face in the Kingdome of Glorie:
or Else face to face in the Kingdom of Glory:
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For when thou beholdest Him with the eyes of faith heere, thou shalt bee changed, according to the measure of thy faith:
For when thou Beholdest Him with the eyes of faith Here, thou shalt be changed, according to the measure of thy faith:
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and because thy faith is imperfect, thy change heere must bee imperfect: but when thou shalt see Him face to face, and beholde Him as Hee is,
and Because thy faith is imperfect, thy change Here must be imperfect: but when thou shalt see Him face to face, and behold Him as He is,
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then shalt thou bee like vnto Him in glorie: thy change shall bee perfect:
then shalt thou be like unto Him in glory: thy change shall be perfect:
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His presence shall bee effectuall to change thy vile bodie, and to fashion it like vnto His owne glorious bodie:
His presence shall be effectual to change thy vile body, and to fashion it like unto His own glorious body:
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when thou beholdest His glorie, thou shalt bee changed into the same glorie. Therefore, yee see what neede wee haue to finde this Regeneration begunne in vs heere,
when thou Beholdest His glory, thou shalt be changed into the same glory. Therefore, ye see what need we have to find this Regeneration begun in us Here,
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and to finde a continuall progresse therein all the dayes of our life, that so wee maye bee assured, that the LORD shall crowne His worke in vs with glorie in IESVS. And nowe to ende:
and to find a continual progress therein all the days of our life, that so we may be assured, that the LORD shall crown His work in us with glory in JESUS. And now to end:
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then surelie yee see, that corruption, mischiefe, and venome, euerie man, without exception, communicate vnto their children, by naturall generation:
then surely ye see, that corruption, mischief, and venom, every man, without exception, communicate unto their children, by natural generation:
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Therefore, Brethren, this is mine exhortation to all, both to great and small, (I except none, from the King, to the Begger) Striue,
Therefore, Brothers, this is mine exhortation to all, both to great and small, (I except none, from the King, to the Beggar) Strive,
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as yee are instrumentes of generation, so to bee instrumentes of regeneration, that your children maye bee taken out of nature,
as ye Are Instruments of generation, so to be Instruments of regeneration, that your children may be taken out of nature,
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and planted in grace, and so bee made members of the mysticall bodie of IESVS CHRIST:
and planted in grace, and so be made members of the mystical body of JESUS CHRIST:
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Striue to bring them vp in the knowledge of CHRIST, that so yee maye bee free of that heauie judgement which remaineth for all such as neglect this duetie towardes their children,
Strive to bring them up in the knowledge of CHRIST, that so ye may be free of that heavy judgement which remains for all such as neglect this duty towards their children,
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and that yee maye see GODS blessing vpon your children heere, and maye haue hope of that eternall life and glorie heereafter, which the LORD hath promised to His owne in CHRIST IESVS:
and that ye may see GOD'S blessing upon your children Here, and may have hope of that Eternal life and glory hereafter, which the LORD hath promised to His own in CHRIST JESUS:
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To whome, with the FATHER, and the Holie SPIRIT, three persons and one GOD, be all Honour, Glorie, Praise, Power,
To whom, with the FATHER, and the Holy SPIRIT, three Persons and one GOD, be all Honour, Glory, Praise, Power,
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& Dominion, both now and euermore, So bee it.
& Dominion, both now and evermore, So be it.
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THE XVII. SERMON. I. TIMOTH. CHAP. I. Therefore, I thanke him, who hath made mee strong, that is, Christ Iesus our Lord:
THE XVII. SERMON. I. TIMOTHY. CHAP. I Therefore, I thank him, who hath made me strong, that is, christ Iesus our Lord:
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for hee counted mee faithfull, and put me in his seruice: When before I was a blasphemer, and a persecuter, and an oppressour:
for he counted me faithful, and put me in his service: When before I was a blasphemer, and a Persecutor, and an oppressor:
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but I was receiued to mercie: for I did it ignorantly through vnbeliefe.
but I was received to mercy: for I did it ignorantly through unbelief.
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But the grace of our Lord was exceeding aboundant with faith and loue, which is in Christ Jesus.
But the grace of our Lord was exceeding abundant with faith and love, which is in christ jesus.
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IN this Text (beloued Brethren in Iesus Christ) there is set downe to vs a notable example of thankfulnesse to God, in the person of the Apostle Paul, for that great and incomparable mercy which the Lord bestowed vpon him:
IN this Text (Beloved Brothers in Iesus christ) there is Set down to us a notable Exampl of thankfulness to God, in the person of the Apostle Paul, for that great and incomparable mercy which the Lord bestowed upon him:
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not onely in forgiuing him his grosse and manifold sinnes, but also for setting of him in His seruice,
not only in forgiving him his gross and manifold Sins, but also for setting of him in His service,
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and for the committing to him the message of reconciliation, & making him an Apostle to preach repentance and remission of sinnes to others.
and for the committing to him the message of reconciliation, & making him an Apostle to preach Repentance and remission of Sins to Others.
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As the mercies which he found were wondrous great, so is hee wondrous carefull alwayes to testifie his thankfulnesse to GOD:
As the Mercies which he found were wondrous great, so is he wondrous careful always to testify his thankfulness to GOD:
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And to the ende the more chearefully he may praise & thanke God, hee considereth and setteth downe by degrees,
And to the end the more cheerfully he may praise & thank God, he Considereth and sets down by Degrees,
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and in order, his vnworthinesse, and the euill deedes that he did, notwithstanding, whereof the Lord extended His mercy most aboundantlie towardes him. To come to the wordes:
and in order, his unworthiness, and the evil Deeds that he did, notwithstanding, whereof the Lord extended His mercy most abundantly towards him. To come to the words:
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Hee saieth, Therefore, I thanke him, who hath made me strong, that is, Christ Jesus our Lord:
He Saith, Therefore, I thank him, who hath made me strong, that is, christ jesus our Lord:
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These wordes depend vpon the verse immediately going before:
These words depend upon the verse immediately going before:
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hee saide before, that the glorious Euangell of Iesus Christ was concredite to him, for the which cause he bursteth forth in thankesgiuing,
he said before, that the glorious Evangel of Iesus christ was concredite to him, for the which cause he bursteth forth in thanksgiving,
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and hee saieth, Therefore I will be thankfull to Him, who hath concredited it vnto mee.
and he Saith, Therefore I will be thankful to Him, who hath concredited it unto me.
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Then yee see, his thankfulnesse ariseth on two considerations: First, vpon the consideration of the excellency of the Euangel of Iesus Christ.
Then ye see, his thankfulness arises on two considerations: First, upon the consideration of the excellency of the Evangel of Iesus christ.
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The Gospell is glorious in it selfe, and it is come down from the blessed God:
The Gospel is glorious in it self, and it is come down from the blessed God:
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next, vpon the consideration of his owne vnworthinesse: looke howe worthie the Gospell was, as vnworthie was hee:
next, upon the consideration of his own unworthiness: look how worthy the Gospel was, as unworthy was he:
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then considering that so worthy a thing was giuen vnto him, and that hee himselfe was so vnworthy, hee knoweth not what thankes to giue, he cannot deuise what manner of waye to testifie his thankfulnesse.
then considering that so worthy a thing was given unto him, and that he himself was so unworthy, he Knoweth not what thanks to give, he cannot devise what manner of Way to testify his thankfulness.
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If once wee could see what God were, howe blessed that inuiolable Majesty were, and what the Euangell is,
If once we could see what God were, how blessed that inviolable Majesty were, and what the Evangel is,
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how glorious how liuely, & howe powerfull in operation, and then what our selues are, how vnworthie we are, now, Lord, what would wee account of Iesus Christ!
how glorious how lively, & how powerful in operation, and then what our selves Are, how unworthy we Are, now, Lord, what would we account of Iesus christ!
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this heart that now is bound vp, would then bee loosed to thankfulnesse:
this heart that now is bound up, would then be loosed to thankfulness:
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But wee see not what GOD is, and if we haue not found glorie and the power of the Gospell.
But we see not what GOD is, and if we have not found glory and the power of the Gospel.
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Looke what great cōmendation this Apostle giueth to the Gospell, 2. Cor. 3. 6. where hee compareth the Lawe with the Gospell,
Look what great commendation this Apostle gives to the Gospel, 2. Cor. 3. 6. where he compareth the Law with the Gospel,
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and calleth the Gospell the Ministerie of the Spirit, the Ministerie of righteousnesse, y• Ministerie of life.
and calls the Gospel the Ministry of the Spirit, the Ministry of righteousness, y• Ministry of life.
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Then againe, wee see not what our selues are, how vile, how filthie and vncleane we are:
Then again, we see not what our selves Are, how vile, how filthy and unclean we Are:
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we see not that mysterie of sinne that is in vs, and therefore we account so little of the Gospell,
we see not that mystery of sin that is in us, and Therefore we account so little of the Gospel,
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and are so little moued when the Lord threatneth the away-taking of it:
and Are so little moved when the Lord threatens the away-taking of it:
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And to the ende men may knowe howe they ought to esteeme of this Ministerie & of this Gospell committed vnto them, which now the world so much contemneth and disdaineth, we shall speake a litle of the dignitie & excellencie thereof.
And to the end men may know how they ought to esteem of this Ministry & of this Gospel committed unto them, which now the world so much contemneth and disdains, we shall speak a little of the dignity & excellency thereof.
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To haue the Gospel of Iesus Christ cōmitted to a mans charge is no small thing:
To have the Gospel of Iesus christ committed to a men charge is no small thing:
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No, there is no fleshe worthie of such dignitie and honour: no, not the Angels in Heauen, let be sillie mortall creatures.
No, there is no Flesh worthy of such dignity and honour: no, not the Angels in Heaven, let be silly Mortal creatures.
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Is the creature worthy to dispose the treasures of saluation? Is a man worthy to reconsile God and the world? Is anie man worthy to bee an instrument to bring remission of sinnes, peace of conscience,
Is the creature worthy to dispose the treasures of salvation? Is a man worthy to reconsile God and the world? Is any man worthy to be an Instrument to bring remission of Sins, peace of conscience,
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and joye in the Holie Ghoste to the soule of man? Is anie worthy to beare witnesse to the soule of man, that life euerlasting appertaineth vnto him,
and joy in the Holy Ghost to the soul of man? Is any worthy to bear witness to the soul of man, that life everlasting appertaineth unto him,
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and is laid vp for him in the Heauens? And this mooued the Apostle to crie out,
and is laid up for him in the Heavens? And this moved the Apostle to cry out,
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when hee considered this, Who can be found meet for these thinges? 2. Cor. 2. 16. And so,
when he considered this, Who can be found meet for these things? 2. Cor. 2. 16. And so,
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if wee knewe all that is contained in the Gospell, wee woulde saye, that the Angels themselues are not worthie to beare such a message, to dispense the secrete and hidden thinges of GOD, to confirme forgiuenesse of sinnes, to put poore sinners out of doubt, that the LORD loueth them ▪ and taketh them for His children:
if we knew all that is contained in the Gospel, we would say, that the Angels themselves Are not worthy to bear such a message, to dispense the secret and hidden things of GOD, to confirm forgiveness of Sins, to put poor Sinners out of doubt, that the LORD loves them ▪ and Takes them for His children:
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and last, that Hee will crowne them with saluation, and euerlasting life.
and last, that He will crown them with salvation, and everlasting life.
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And the consideration of this should moue them whom the Lord hath set in His seruice, to follow the example of th'Apostle Paul, and day and night to bee thankfull to God, vvho chooseth such fraile and poore creatures to such an high, excellent,
And the consideration of this should move them whom the Lord hath Set in His service, to follow the Exampl of th'Apostle Paul, and day and night to be thankful to God, who chooses such frail and poor creatures to such an high, excellent,
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and glorious office, as to offer saluation to them who before were condemned and cast-awayes.
and glorious office, as to offer salvation to them who before were condemned and castaways.
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Next this, consideration should mooue men faithfullie and carefullie to execute that charge which is committed vnto them,
Next this, consideration should move men faithfully and carefully to execute that charge which is committed unto them,
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as also to pray y• Lord earnestlie, that Hee would blesse them with graces and strength according to the weightinesse of the calling, that they maye bee •ound faithfull in that Great daye:
as also to pray y• Lord earnestly, that He would bless them with graces and strength according to the weightiness of the calling, that they may be •ound faithful in that Great day:
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for man of himselfe cannot doe so much as to thinke a good thought, (2. Cor. Chap. 3. vers. 5.) let be to haue such graces by nature as to furnish such an high and glorious a calling.
for man of himself cannot do so much as to think a good Thought, (2. Cor. Chap. 3. vers. 5.) let be to have such graces by nature as to furnish such an high and glorious a calling.
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And as the Pastors haue their duetie to learne heere, so the people also may and should make their vse of it, that is,
And as the Pastors have their duty to Learn Here, so the people also may and should make their use of it, that is,
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when they come to heare the word of God, to the ende that the Gospell and the promises of mercy may profit and edifie them, they shoulde bee resolued in themselues, that it is God that sendeth men vnto them,
when they come to hear the word of God, to the end that the Gospel and the promises of mercy may profit and edify them, they should be resolved in themselves, that it is God that sends men unto them,
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and maketh them meete who were vnmeet.
and makes them meet who were unmeet.
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And in this place the Apostles minde is not onely to humble Preachers to acknowledge the grace bestowed vpon them,
And in this place the Apostles mind is not only to humble Preachers to acknowledge the grace bestowed upon them,
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but also to resolue all men that hee that preacheth is sent from God: otherwise the preaching of the Gospell will ne•er profit them.
but also to resolve all men that he that Preacheth is sent from God: otherwise the preaching of the Gospel will ne•er profit them.
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And last, this serueth to reprooue the vaine thoughtes and vngodly speaches of the common multitude:
And last, this serveth to reprove the vain thoughts and ungodly Speeches of the Common multitude:
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for they thinke this Ministery to bee but a base and contemptible calling, and say, Who should be placed into it? who but such fooles and vnworthy bodies as cannot bee meete for another calling? who but kinlesse bodies? But if a Gentleman,
for they think this Ministry to be but a base and contemptible calling, and say, Who should be placed into it? who but such Fools and unworthy bodies as cannot be meet for Another calling? who but kinless bodies? But if a Gentleman,
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an Esquires sonne, a lordes brother, &c. take on this calling, hee is disgraced and abased therewith. But. O vnworthy wretch!
an Esquires son, a Lords brother, etc. take on this calling, he is disgraced and abased therewith. But. Oh unworthy wretch!
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No Emperour, no Monarch, nor no flesh whatsoeuer is worthy of so great a calling:
No Emperor, no Monarch, nor no Flesh whatsoever is worthy of so great a calling:
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no, the Angels in Heauen honour not so much the commission, as the commission honoureth them:
no, the Angels in Heaven honour not so much the commission, as the commission Honoureth them:
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If thou continuest in counting basely of it to the ende, thou shalt finde it at the last to bee the most glorious thing that euer was,
If thou Continuest in counting basely of it to the end, thou shalt find it At the last to be the most glorious thing that ever was,
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but it shall be to thy confusion and destruction. Nowe I goe forward: Hee commeth to a reason of his thankfulnesse:
but it shall be to thy confusion and destruction. Now I go forward: He comes to a reason of his thankfulness:
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Who hath strengthened me, saith hee, that is, of a weake body, full of imperfection, blottes,Who hath strengthened me, Says he, that is, of a weak body, full of imperfection, blots,
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and sinnes, which might haue hindered mee from that calling. Hee made mee strong and able.
and Sins, which might have hindered me from that calling. He made me strong and able.
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So the Apostle compareth his estate by nature, with that estate which he found of grace:
So the Apostle compareth his estate by nature, with that estate which he found of grace:
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and when hee was in nature, hee saieth hee was weake, and vnder the worde of weaknesse hee comprehendeth his blasphemy, persecution,
and when he was in nature, he Saith he was weak, and under the word of weakness he comprehendeth his blasphemy, persecution,
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and oppression, which hee setteth downe heereafter: And heereby wee maye see, that men will neuer knowe the grace of God well,
and oppression, which he sets down hereafter: And hereby we may see, that men will never know the grace of God well,
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nor accompt worthily of it, vntill they consider what men are, when GOD leaueth them to their owne estate:
nor account worthily of it, until they Consider what men Are, when GOD Leaveth them to their own estate:
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And when men get a sight, either of themselues, or of others, they will see that there is no goodnesse, nothing worthie of praise,
And when men get a sighed, either of themselves, or of Others, they will see that there is no Goodness, nothing worthy of praise,
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but much mischiefe & misery both in themselues, and in others.
but much mischief & misery both in themselves, and in Others.
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And when men once seeth and knoweth this, then it will bee an easie thing to them to judge of the grace of GOD, which supplieth and remedieth all wantes and vices.
And when men once sees and Knoweth this, then it will be an easy thing to them to judge of the grace of GOD, which supplieth and remedieth all Wants and vices.
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When Paule looked to himselfe, hee sawe no goodnesse, & that that had appearance of goodnesse, was nothing but euanishing smoake:
When Paul looked to himself, he saw no Goodness, & that that had appearance of Goodness, was nothing but evanishing smoke:
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and therefore confesseth, that whatsoeuer was in him by nature, was corrected: and so hee giueth the praise of all to God.
and Therefore Confesses, that whatsoever was in him by nature, was corrected: and so he gives the praise of all to God.
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Againe, I see that none will account of IESVS CHRIST, and His Gospell, but they who finde a power and strength in the Gospell.
Again, I see that none will account of JESUS CHRIST, and His Gospel, but they who find a power and strength in the Gospel.
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There is a power in the Gospell, which all the faithfull finde: for by the Gospell he that was weake to any good deede, is made strong:
There is a power in the Gospel, which all the faithful find: for by the Gospel he that was weak to any good deed, is made strong:
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by the Gospell he that was dead, is quickened, and beginneth to liue. This constrained the Apostle Paule to giue such glorious and powerfull stiles to the Gospell:
by the Gospel he that was dead, is quickened, and begins to live. This constrained the Apostle Paul to give such glorious and powerful stile to the Gospel:
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hee calleth it the power of God to life and saluation, Rom 2. 16. he calleth it liuely and mighty in operation, Heb. 14. 12. The children of God find it powerfull, to ouerthrow and cast downe the imaginations of man and euery strong holde which is raised vp against Iesus.
he calls it the power of God to life and salvation, Rom 2. 16. he calls it lively and mighty in operation, Hebrew 14. 12. The children of God find it powerful, to overthrow and cast down the Imaginations of man and every strong hold which is raised up against Iesus.
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And whosoeuer findeth this of necessity they must be thankfull. Alas!
And whosoever finds this of necessity they must be thankful. Alas!
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that there should be such a power and strength in the Gospell, and that we should finde so little of it!
that there should be such a power and strength in the Gospel, and that we should find so little of it!
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for if wee found it, it could not bee possible but wee woulde testifie and practise by mouth and hand, by word and action, our thankefulnesse otherwise than we doe.
for if we found it, it could not be possible but we would testify and practise by Mouth and hand, by word and actium, our thankfulness otherwise than we do.
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Nowe wee come to the next argument, which moued the Apostle to be thankfull:
Now we come to the next argument, which moved the Apostle to be thankful:
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hee saith, that our Lord Jesus Christ counted him faithfull, and set him in His seruice:
he Says, that our Lord jesus christ counted him faithful, and Set him in His service:
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hee meaneth not here that the Lord fore-sawe that there would bee some worthinesse, goodnesse,
he means not Here that the Lord foresaw that there would be Some worthiness, Goodness,
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and faithfulnesse into him, and therefore Hee employed him, as vaine and ignorant men doe affirme:
and faithfulness into him, and Therefore He employed him, as vain and ignorant men do affirm:
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for are not all corrupt? are not all children of wrath. and subject to Sathan? what goodnesse then can God see in anie of vs,
for Are not all corrupt? Are not all children of wrath. and Subject to Sathan? what Goodness then can God see in any of us,
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except Hee put it into vs? and what can moue Him to make a choyse of one more than another,
except He put it into us? and what can move Him to make a choice of one more than Another,
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but onlie His good pleasure and free-liking? But this he saith, to meete and stoppe the mouthes of wicked and malicious men, who went about to disgrace his person and office,
but only His good pleasure and free-liking? But this he Says, to meet and stop the mouths of wicked and malicious men, who went about to disgrace his person and office,
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and to make his preaching fruitlesse. The world is now full of such persons:
and to make his preaching fruitless. The world is now full of such Persons:
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as if hee had said ▪ Let men reproach mee, disdaine me, set themselues against me,
as if he had said ▪ Let men reproach me, disdain me, Set themselves against me,
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yet this is sufficient for me, that Iesus Christ, who hath all authoritie, and who is supreame Iudge, who onelie can absolue and condemne,
yet this is sufficient for me, that Iesus christ, who hath all Authority, and who is supreme Judge, who only can absolve and condemn,
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and from whose sentence none can appeale, is on my side, and hath declared, by putting me into His seruice.
and from whose sentence none can appeal, is on my side, and hath declared, by putting me into His service.
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and by calling me immediatelie with His owne mouth, that Hee would vse my Ministerie,
and by calling me immediately with His own Mouth, that He would use my Ministry,
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and declared, that where I was vnfaithfull before, Hee accounted me faithfull, He accounted more of me than I was worthy of.
and declared, that where I was unfaithful before, He accounted me faithful, He accounted more of me than I was worthy of.
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So by this th' Apostle importeth a double grace which hee got from Christ:
So by this the Apostle imports a double grace which he god from christ:
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first, that whereas hee was ynfaithfull, the Lord gaue him saith, and so accounted him faithfull:
First, that whereas he was ynfaithfull, the Lord gave him Says, and so accounted him faithful:
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Next, that he had manifested, by calling him to bee an Apostle, that Hee had a liking that he should be in His seruice.
Next, that he had manifested, by calling him to be an Apostle, that He had a liking that he should be in His service.
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Then heere yee see, that as before, hee thanked GOD for the power and strength that hee founde,
Then Here ye see, that as before, he thanked GOD for the power and strength that he found,
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so heere hee thanketh GOD, for that exceeding mercie, vttered in forgiuing him his sinnes, and in calling him to bee an Apostle.
so Here he thanketh GOD, for that exceeding mercy, uttered in forgiving him his Sins, and in calling him to be an Apostle.
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Hence wee perceiue, Brethren, that no man will euer account of IESVS CHRIST, except he first finde that CHRIST hath accounted of him:
Hence we perceive, Brothers, that no man will ever account of JESUS CHRIST, except he First find that CHRIST hath accounted of him:
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yea, except he finde that Christ hath accounted of him that which he is not: whereas he is vnfaithfull, hee must finde that Iesus counteth him faithfull:
yea, except he find that christ hath accounted of him that which he is not: whereas he is unfaithful, he must find that Iesus counteth him faithful:
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whereas hee is vnjust, hee must find that Christ counted him just.
whereas he is unjust, he must find that christ counted him just.
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Yee see by common experience, that when one man loueth another exceedingly, hee will account more of him than hee is to bee counted of indeede,
Ye see by Common experience, that when one man loves Another exceedingly, he will account more of him than he is to be counted of indeed,
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for loue ouer-seeth and hideth many infirmities and offences.
for love overseeth and Hideth many infirmities and offences.
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Was there euer such a loue as Christ Iesus carried vnto vs, vnworthy wretches? For when wee were vile & wretched sinners, euer offending the Majestie of God,
Was there ever such a love as christ Iesus carried unto us, unworthy wretches? For when we were vile & wretched Sinners, ever offending the Majesty of God,
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and procuring His wrath, the Lord Iesus in the multitude of His mercies, and infinite deepenesse of His loue, couered our sinnes,
and procuring His wrath, the Lord Iesus in the multitude of His Mercies, and infinite deepness of His love, covered our Sins,
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and hid our iniquities that they should not bees•ene by God.
and hid our iniquities that they should not bees•ene by God.
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So when the Lord Iesus hath once extended the mantle of His mercy and compassion vpon His chosen children,
So when the Lord Iesus hath once extended the mantle of His mercy and compassion upon His chosen children,
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then albeit they were replenished with neuer so many vile and grosse sinnes, yet the Lord will not laye them to their charge,
then albeit they were replenished with never so many vile and gross Sins, yet the Lord will not say them to their charge,
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but in Iesus Hee will count them just, righteous, and innocent: so Hee will account more of them than they are worthy of:
but in Iesus He will count them just, righteous, and innocent: so He will account more of them than they Are worthy of:
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For, except that euery one of vs be perswaded of this, that we are greater men in the account of Iesus Christ,
For, except that every one of us be persuaded of this, that we Are greater men in the account of Iesus christ,
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than wee are in our selues, we shall perish in our sinnes for euer.
than we Are in our selves, we shall perish in our Sins for ever.
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The Pope, and that crew of his shamelesse-ones, scorne this doctrine of the imputation of the righteousnesse of IESVS:
The Pope, and that crew of his shamelesse-ones, scorn this Doctrine of the imputation of the righteousness of JESUS:
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they will haue men to bee justified by their inherent righteousnesse in Gods presence:
they will have men to be justified by their inherent righteousness in God's presence:
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But I denounce, in the Name of the Great GOD, that if they goe on so,
But I denounce, in the Name of the Great GOD, that if they go on so,
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if they leane to their own righteousnesse, and if they find not the righteousnesse of Iesus to be imputed vnto them, they shall neuer taste of mercy.
if they lean to their own righteousness, and if they find not the righteousness of Iesus to be imputed unto them, they shall never taste of mercy.
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But howe knoweth the Apostle that the Lord accounteth so much of him? The last words of the verse declareth, Hee put mee into His seruice, therefore I knowe that Hee hath accounted more of mee than I am.
But how Knoweth the Apostle that the Lord accounteth so much of him? The last words of the verse Declareth, He put me into His service, Therefore I know that He hath accounted more of me than I am.
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Wouldest thou knowe that the Lord hath accounted more of thee than thou art, hath the Lord Iesus put thee into his seruice, then He accounted of thee.
Wouldst thou know that the Lord hath accounted more of thee than thou art, hath the Lord Iesus put thee into his service, then He accounted of thee.
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Indeede I grant, that there are many who are called to offices, both in Church and Policy, who cannot,
Indeed I grant, that there Are many who Are called to Offices, both in Church and Policy, who cannot,
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nor may not say, that therefore the Lord hath counted them faithfull:
nor may not say, that Therefore the Lord hath counted them faithful:
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for there are many who are not sent of God, but who runneth vnsent, and are thrust out by their owne corrupt affections,
for there Are many who Are not sent of God, but who Runneth unsent, and Are thrust out by their own corrupt affections,
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as by ambition, by vaine glory, by desire of preferment, by couetousnesse.
as by ambition, by vain glory, by desire of preferment, by covetousness.
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Often times yee see, that many who haue the place and name of Pastors, set themselues to trouble the estate of the Church,
Often times ye see, that many who have the place and name of Pastors, Set themselves to trouble the estate of the Church,
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and to giue offence vnto the weake ones, to speake nothing of their negligence in that calling.
and to give offence unto the weak ones, to speak nothing of their negligence in that calling.
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And such like in the seate of Iustice, yee will see men without regard of God, conscience, nature,
And such like in the seat of justice, ye will see men without regard of God, conscience, nature,
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and common honesty, to giue out wicked judgement, and maintaine manifest hainous crimes, and to stand directlie in contrarie tearmes with the Majestie of God, contra-manding where Hee hath commanded.
and Common honesty, to give out wicked judgement, and maintain manifest heinous crimes, and to stand directly in contrary terms with the Majesty of God, contra-manding where He hath commanded.
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Therefore, such persons cannot alleadge that the Lord hath counted them faithfull. And men cannot saye, that they are set into these offices by Gods hand:
Therefore, such Persons cannot allege that the Lord hath counted them faithful. And men cannot say, that they Are Set into these Offices by God's hand:
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but as it were by Sathan:
but as it were by Sathan:
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Therefore, to the ende that thou mayest know whether ye Lord counteth thee faithfull or not, Looke and see that thou haue these signes & testimonies, which may beare witnesse that the Lord hath called thee.
Therefore, to the end that thou Mayest know whither you Lord counteth thee faithful or not, Look and see that thou have these Signs & testimonies, which may bear witness that the Lord hath called thee.
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It is true, men now adayes cannot haue such a perswasion as Paul had, for he was called immediatly by the mouth of Iesus Christ from Heauen,
It is true, men now adays cannot have such a persuasion as Paul had, for he was called immediately by the Mouth of Iesus christ from Heaven,
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& therefore he might speake confidently:
& Therefore he might speak confidently:
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but it is as true, there are none whome the Lord calleth, but they haue some signes thereof.
but it is as true, there Are none whom the Lord calls, but they have Some Signs thereof.
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Looke therefore, if thou haue an earnest desire to glorifie the Lord in the riches of His mercy, to propagate the kingdome of Iesus, to draw mē from darknesse to light from miserie to felicitie, from death to life, from Hell to Heauen.
Look Therefore, if thou have an earnest desire to Glorify the Lord in the riches of His mercy, to propagate the Kingdom of Iesus, to draw men from darkness to Light from misery to felicity, from death to life, from Hell to Heaven.
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Look if thou hast grace in some measure for such a calling:
Look if thou hast grace in Some measure for such a calling:
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looke if the Lord accompanieth thy Ministery, with euidencie & demonstration of the Spirite, and by thy preaching hath acquired subjectes to His kingdome.
look if the Lord accompanieth thy Ministry, with evidency & demonstration of the Spirit, and by thy preaching hath acquired Subjects to His Kingdom.
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Looke if thou doe the worke of the Lord chearfullie.
Look if thou do the work of the Lord cheerfully.
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If thou haue these tokens, thou mayest be assured in thy conscience, and other men also may bee perswaded, that thou runnest not vnsent.
If thou have these tokens, thou Mayest be assured in thy conscience, and other men also may be persuaded, that thou runnest not unsent.
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But if thou hast not these tokens, then boast not of this, that thou art in a calling.
But if thou hast not these tokens, then boast not of this, that thou art in a calling.
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And to speake more generally to all them who are called Christians, Wouldest thou know in what estate and calling soeuer thou art into,
And to speak more generally to all them who Are called Christians, Wouldst thou know in what estate and calling soever thou art into,
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whether priuate or publike, whether the Lord account more of thee than thou art worthie,
whither private or public, whither the Lord account more of thee than thou art worthy,
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whether Hee accounteth thee faithfull or not, Looke to the markes, signes and tokens of a true Christian:
whither He accounteth thee faithful or not, Look to the marks, Signs and tokens of a true Christian:
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if thou finde them in thee, as namely, whether thou hast a pleasure in body and soule, through infirmitie, to serue the Lord, to be exercised in the means of grace, in preaching, prayers, reading, conference, &c. Looke if thou haue a pleasure to approue thy selfe in all thinges to thy LORD and Maister.
if thou find them in thee, as namely, whither thou hast a pleasure in body and soul, through infirmity, to serve the Lord, to be exercised in the means of grace, in preaching, Prayers, reading, conference, etc. Look if thou have a pleasure to approve thy self in all things to thy LORD and Master.
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Looke if thou haue a care, to further others in the course of Christianitie, and waye of repentance:
Look if thou have a care, to further Others in the course of Christianity, and Way of Repentance:
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then, if thou hast these tokens, thou mayest rejoyce. Then he goeth forward:
then, if thou hast these tokens, thou Mayest rejoice. Then he Goes forward:
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& he cannot sufficientlie set out that mercy which he found, he knoweth not how nor in what tearmes to vtter & proclaim it:
& he cannot sufficiently Set out that mercy which he found, he Knoweth not how nor in what terms to utter & proclaim it:
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If we could find that mercy of Iesus, we would see that the heart would neuer satisfie it selfe with thinking of it,
If we could find that mercy of Iesus, we would see that the heart would never satisfy it self with thinking of it,
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or the mouth with speaking of it.
or the Mouth with speaking of it.
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And to the intent that hee maye magnifie the greatnesse and the riches of the mercie of the LORD, hee confesseth and setteth downe,
And to the intent that he may magnify the greatness and the riches of the mercy of the LORD, he Confesses and sets down,
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although to his owne shame, his former sinfull life and behauiour, in sundrie degrees, Whereas before, saieth hee, I was a blasphemer, and a persecuter, and an appressor. Looke if hee thought much of himselfe, hee was one of the cruellest persecuters that euer was in the Church, hee was in a rage against Christ.
although to his own shame, his former sinful life and behaviour, in sundry Degrees, Whereas before, Saith he, I was a blasphemer, and a Persecutor, and an appressor. Look if he Thought much of himself, he was one of the Cruellest persecuters that ever was in the Church, he was in a rage against christ.
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Beholde Brethren, Paul is not ashamed to paint out himselfe in his owne colours, and particularlie to confesse his former euill deedes,
Behold Brothers, Paul is not ashamed to paint out himself in his own colours, and particularly to confess his former evil Deeds,
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and to registrate them to his owne shame to the worlds end.
and to registrate them to his own shame to the world's end.
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Yea, yee shall see in sundry places, where hee speaketh of himselfe, that he can neuer satisfie himselfe in aggregating his owne wickednesse.
Yea, ye shall see in sundry places, where he speaks of himself, that he can never satisfy himself in aggregating his own wickedness.
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The sinner who hath found mercy, will not regard to discouer his sinnes to his owne shame,
The sinner who hath found mercy, will not regard to discover his Sins to his own shame,
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and to tell all the world of them, that hee may glorifie Him who hath giuen him mercy:
and to tell all the world of them, that he may Glorify Him who hath given him mercy:
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hee will not stand vpon his reputation, but hee will preserre Gods glorie vnto his owne account, hee will glorifie the LORD with his owne shame.
he will not stand upon his reputation, but he will preserre God's glory unto his own account, he will Glorify the LORD with his own shame.
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When Dauid found mercie for his vile adulterie, and abhominable murther, hee not onelie confesseth his sinnes to his owne shame,
When David found mercy for his vile adultery, and abominable murder, he not only Confesses his Sins to his own shame,
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but also ascendeth, to confesse the naturall corruption which hee had from the loynes of his parentes.
but also Ascendeth, to confess the natural corruption which he had from the loins of his Parents.
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The man that hath fallen into a notorious and vile sinne and offence, and yet for shame will not confesse it, that God maye bee glorified, that soule hath neuer felt the mercie of God.
The man that hath fallen into a notorious and vile sin and offence, and yet for shame will not confess it, that God may be glorified, that soul hath never felt the mercy of God.
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And if thou hadst felt that mercie of God thine heart would bee loosed, and thy mouth also, to glorifie God by an humble confession.
And if thou Hadst felt that mercy of God thine heart would be loosed, and thy Mouth also, to Glorify God by an humble Confessi.
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Moreouer, ye may perceiue out of these words, how and what way th' Apostle found the strength and power of the Gospell:
Moreover, you may perceive out of these words, how and what Way the Apostle found the strength and power of the Gospel:
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hee found a power in it, but not at the first instant:
he found a power in it, but not At the First instant:
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but ere euer hee felt the power of the Lord, hee findeth himselfe to be weake:
but ere ever he felt the power of the Lord, he finds himself to be weak:
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and ere hee feele the mercy of God, hee findeth himselfe to bee a miserable man:
and ere he feel the mercy of God, he finds himself to be a miserable man:
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Thou shalt neuer feele the power of God, except first thou feele thine owne weaknesse: and thou shalt neuer feele His mercie, except first thou feele thy miserie.
Thou shalt never feel the power of God, except First thou feel thine own weakness: and thou shalt never feel His mercy, except First thou feel thy misery.
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And therefore, the Lord Iesus manie a time sundrie wayes crosseth His owne in this life, to the ende that they maye knowe and feele their weaknesse and miserie,
And Therefore, the Lord Iesus many a time sundry ways Crosseth His own in this life, to the end that they may know and feel their weakness and misery,
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and so goe out of themselues, to find strength and mercie in Iesus Christ. Sometimes Hee will exercise His owne with shame and reproach in the worlde:
and so go out of themselves, to find strength and mercy in Iesus christ. Sometime He will exercise His own with shame and reproach in the world:
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sometimes with heauie diseases, and painfull sicknesses: sometimes with want of the outward comfortes of this life:
sometime with heavy diseases, and painful Sicknesses: sometime with want of the outward comforts of this life:
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sometimes with trouble and terrour in the conscience, and all to this ende, that they may knowe what they are without the Lord,
sometime with trouble and terror in the conscience, and all to this end, that they may know what they Are without the Lord,
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howe weake, how fraile, howe abject and naughtie they are:
how weak, how frail, how abject and naughty they Are:
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that so finding themselues as nothing, they may be compelled to renounce themselues, and to seeke to be found in Iesus.
that so finding themselves as nothing, they may be compelled to renounce themselves, and to seek to be found in Iesus.
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Yea, after the Lord hath drawne them to Him by crosses, the Lord vseth all the dayes of their life-time, to expone them to crosses that euerie day, finding more their wantes, infirmities,
Yea, After the Lord hath drawn them to Him by Crosses, the Lord uses all the days of their lifetime, to expone them to Crosses that every day, finding more their Wants, infirmities,
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and lack of comfort in themselues, they may the more daylie seeke and striue to bee found in Iesus, who can supplie all their wantes,
and lack of Comfort in themselves, they may the more daily seek and strive to be found in Iesus, who can supply all their Wants,
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and furnishe euerie thing that they stand in neede of.
and furnish every thing that they stand in need of.
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It is true indeede, manie a time the Lord will not exercise His owne with crosses,
It is true indeed, many a time the Lord will not exercise His own with Crosses,
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but spare them & let them haue libertie, & giue them in abundance the outward comfortes of this life, befor they bee effectuallie called.
but spare them & let them have liberty, & give them in abundance the outward comforts of this life, before they be effectually called.
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Looke to Paul before he knew Christ hee boasted much of his worldlie prerogatiues, of his kinred:
Look to Paul before he knew christ he boasted much of his worldly prerogatives, of his kindred:
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hee was a gentleman, hee was in great account, by the lawe a Pharisie, Philip. 3. 4. 5. he knew not what the crosse meaned.
he was a gentleman, he was in great account, by the law a Pharisee, Philip. 3. 4. 5. he knew not what the cross meaned.
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The like ye will find in many others of the Saincts of God: but assoone as He calleth them effectuallie, Hee layeth the crosse vpon them:
The like you will find in many Others of the Saints of God: but As soon as He calls them effectually, He Layeth the cross upon them:
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that seeing their weaknesse, and distrusting themselues, they may learne to renounce themselues, and desire to finde the power and life of IESVS in them, which they will finde effectuall in the crosse in a wonderfull manner:
that seeing their weakness, and distrusting themselves, they may Learn to renounce themselves, and desire to find the power and life of JESUS in them, which they will find effectual in the cross in a wonderful manner:
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Looke 2. Cor. 11. The LORD layeth manifolde crosses vpon Paule, and when with teares hee prayeth, that the Lord would take them away, hee getteth this answere, My grace is sufficient for thee,
Look 2. Cor. 11. The LORD Layeth manifold Crosses upon Paul, and when with tears he Prayeth, that the Lord would take them away, he gets this answer, My grace is sufficient for thee,
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for my power is made perfect through thy weaknesse: for my power is made perfect through thy weakness:
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Meaning, that Hee will bee glorified, and make Paule to finde strength in Him, when as hee is weake in himselfe.
Meaning, that He will be glorified, and make Paul to find strength in Him, when as he is weak in himself.
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And neuer one is strong in CHRIST, but when hee feeleth himselfe weake.
And never one is strong in CHRIST, but when he feeleth himself weak.
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Therefore hee subjoyneth, that hee woulde rejoyce and take pleasure in his infirmities, that the power of CHRIST might dwell in him:
Therefore he subjoineth, that he would rejoice and take pleasure in his infirmities, that the power of CHRIST might dwell in him:
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He saith (2. Cor. 12. 8. 9. 10. And 2. Cor. 4. 10.) Euerie where wee brare about in our bodie the dying of the LORD IESUS, that the life of IESUS might also bee made manifest in our bodies, &c. When the bodie by crosses was dying,
He Says (2. Cor. 12. 8. 9. 10. And 2. Cor. 4. 10.) Every where we brare about in our body the dying of the LORD IESUS, that the life of IESUS might also be made manifest in our bodies, etc. When the body by Crosses was dying,
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then hee founde the life of CHRIST: and no soule shall finde that life without it bee dying.
then he found the life of CHRIST: and no soul shall find that life without it be dying.
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Therefore, if euer thou wouldest finde the power and life of Christ in thee, bee carefull to feele thine owne weaknesse and miserie. Yet marke the wordes:
Therefore, if ever thou Wouldst find the power and life of christ in thee, be careful to feel thine own weakness and misery. Yet mark the words:
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Hee saieth, notwithstanding of my sinnes, the Lord had mercie vpon mee:
He Saith, notwithstanding of my Sins, the Lord had mercy upon me:
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And if ye looke to the speach, it importeth a wondering, that euer hee should haue found mercie, vvho vvas such a great sinner.
And if you look to the speech, it imports a wondering, that ever he should have found mercy, who was such a great sinner.
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It is the greatest vvonder that euer was, that one sinne is forgiuen to a sinner, suppose it were but an euill thought:
It is the greatest wonder that ever was, that one sin is forgiven to a sinner, suppose it were but an evil Thought:
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And if thou sawest that great, inuiolable and infinite Majestie, and the greatnesse of thy sinnes, thou wouldest wonder that euer thou gettest one sinne forgiuen thee, let bee blasphemie and persecution forgiuen thee:
And if thou Sawest that great, inviolable and infinite Majesty, and the greatness of thy Sins, thou Wouldst wonder that ever thou gettest one sin forgiven thee, let be blasphemy and persecution forgiven thee:
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And wonder thou as thou wilt:
And wonder thou as thou wilt:
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all the Angels of Heauen wonder that sinners should get mercy, & that God loued the vnworthy worlde so, that Hee would giue His onelie Son to die that they should liue for euer:
all the Angels of Heaven wonder that Sinners should get mercy, & that God loved the unworthy world so, that He would give His only Son to die that they should live for ever:
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and they wondered when Adam, & the Fathers of olde got mercy:
and they wondered when Adam, & the Father's of old god mercy:
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but when Christ came into the world to dy for the sinnes of the worlde, they wondered farre more at that mercie,
but when christ Come into the world to die for the Sins of the world, they wondered Far more At that mercy,
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and vvith chearefull voyce praised GOD for the same, saying, Glorie bee to GOD in the high heauens,
and with cheerful voice praised GOD for the same, saying, Glory be to GOD in the high heavens,
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and peace on earth, and towardes men good will, Luke 2. 14. Looke also what the Apostle saieth to this purpose, to the Ephes. Chap. 3. verse 10. It is their pleasure to pierce in to that misterie,and peace on earth, and towards men good will, Lycia 2. 14. Look also what the Apostle Saith to this purpose, to the Ephesians Chap. 3. verse 10. It is their pleasure to pierce in to that mystery,
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and to looke to that mercie, but miserable man, to whom it belongeth, commonlie wondreth not at it.
and to look to that mercy, but miserable man, to whom it belongeth, commonly wondereth not At it.
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But albeit the prophane man, when hee is sleeping in sinne, and going on in an euill course thinking it but an easie thing to gette mercie:
But albeit the profane man, when he is sleeping in sin, and going on in an evil course thinking it but an easy thing to get mercy:
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and albeit hee wonder not much when he seeth another miserable sinner to get mercie,
and albeit he wonder not much when he sees Another miserable sinner to get mercy,
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but account it a matter of sober importance, yet if it please the Lord once to waken his conscience,
but account it a matter of Sobrium importance, yet if it please the Lord once to waken his conscience,
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and make his sinnes to appeare in their owne colour, how great, how vile, and how detestable they are,
and make his Sins to appear in their own colour, how great, how vile, and how detestable they Are,
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and what it is to offende that infinite and inuiolable Majestie, that Omnipotent IEHOVAH, who created all thinges,
and what it is to offend that infinite and inviolable Majesty, that Omnipotent JEHOVAH, who created all things,
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and to finde the terrours and tormentes of that ineuitable wrath and euerlasting paine.
and to find the terrors and torments of that inevitable wrath and everlasting pain.
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And if the Spirit of God leaue him there to his owne selfe, and helpe him not forwarde, hee woulde conclude, that there were no mercie for him:
And if the Spirit of God leave him there to his own self, and help him not forward, he would conclude, that there were no mercy for him:
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and hee would maruell that euer a sinner shoulde get mercie:
and he would marvel that ever a sinner should get mercy:
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for hee woulde see the justice of God, as a wall of fire, standing before God, holding off the sinner, that hee preasse not to come neare to God.
for he would see the Justice of God, as a wall of fire, standing before God, holding off the sinner, that he press not to come near to God.
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So such persons woulde dite their owne dittie, and giue out their owne doome against themselues.
So such Persons would dite their own ditty, and give out their own doom against themselves.
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And except it please the Lord to sende His Holie Spirit, who searcheth all thinges,
And except it please the Lord to send His Holy Spirit, who Searches all things,
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yea, the deepnesse of God, out of His owne bosome, to a miserable sinner, thus exercised, to conuoy him through His justice, thorowe that wall of fire,
yea, the deepness of God, out of His own bosom, to a miserable sinner, thus exercised, to convoy him through His Justice, thorough that wall of fire,
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and to let him see and feele the mercie of God in the Lord Iesus, he would neuer,
and to let him see and feel the mercy of God in the Lord Iesus, he would never,
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nor durst neuer claime to His mercie.
nor durst never claim to His mercy.
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Onelie they who getteth that Holy Spirit, who cometh out of that deepenesse, to conuoye the creature to that vnsearcheable deepnesse, (for albeit the deepnesse of that mercie bee infinite,
Only they who gets that Holy Spirit, who comes out of that deepness, to convoy the creature to that unsearchable deepness, (for albeit the deepness of that mercy be infinite,
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yet the Spirit of GOD searcheth out that deepnesse) will acclaime and apprehende mercie:
yet the Spirit of GOD Searches out that deepness) will acclaim and apprehend mercy:
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and then such persons will maruel, that euer themselues, or any other, should haue found such infinite mercie.
and then such Persons will marvel, that ever themselves, or any other, should have found such infinite mercy.
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And the Sainctes of God, in the kingdome of Heauen, shall euer be exercised in marueiling at the mercies of God vpon them.
And the Saints of God, in the Kingdom of Heaven, shall ever be exercised in marvelling At the Mercies of God upon them.
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It is true, that manie vaine wanton men, when they are going on in sinne, beeing drunken and bewitched with the pleasures of sinne,
It is true, that many vain wanton men, when they Are going on in sin, being drunken and bewitched with the pleasures of sin,
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and mad in their damnable course, will promise mercie to themselues, and will applie mercie to sinne, to make sinne more and more sweete,
and mad in their damnable course, will promise mercy to themselves, and will apply mercy to sin, to make sin more and more sweet,
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as if it were not sweete enough before:
as if it were not sweet enough before:
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But away with thee, for mercie appertaineth not vnto thee, but wrath and judgement, so long as thou remainest in that estate.
But away with thee, for mercy appertaineth not unto thee, but wrath and judgement, so long as thou remainest in that estate.
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Thou art not in that estate, that thou mayst claime to His mercie:
Thou art not in that estate, that thou Mayest claim to His mercy:
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for onely the man who hath a sadde, a contrite, and a broken soule, may acclaime to mercie,
for only the man who hath a sad, a contrite, and a broken soul, may acclaim to mercy,
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and such a man in greatest sadnesse for sinne shall haue vnspeakeable joye.
and such a man in greatest sadness for sin shall have unspeakable joy.
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Nowe after hee hath vvondered at the mercie of GOD, in the ende of the verse, hee setteth downe a cause not so much vvherefore GOD gaue him mercie,
Now After he hath wondered At the mercy of GOD, in the end of the verse, he sets down a cause not so much Wherefore GOD gave him mercy,
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as that GOD was so readie to giue him mercie:
as that GOD was so ready to give him mercy:
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Hee saieth, that hee was an ignorant: and that hee prooueth, because hee wanted faith: His ignorance deserued no mercie,
He Saith, that he was an ignorant: and that he proveth, Because he wanted faith: His ignorance deserved no mercy,
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but rather made him culpable and guiltie: For the Lord will not allowe such an excuse in that Great day:
but rather made him culpable and guilty: For the Lord will not allow such an excuse in that Great day:
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but ignorance maketh the sinne the lesse.
but ignorance makes the sin the less.
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The sinne that proceedeth from ignorance, is not so great as the sinne that proceedeth from knowledge:
The sin that Proceedeth from ignorance, is not so great as the sin that Proceedeth from knowledge:
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for the seruant vvho knoweth not the masters vvill, and doeth it not, shall bee striped with fewe stripes:
for the servant who Knoweth not the Masters will, and doth it not, shall be striped with few stripes:
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but the seruant vvho knoweth the masters vvill, and doeth it not, shall bee striped vvith manie stripes, Luke 12. 47. 48.
but the servant who Knoweth the Masters will, and doth it not, shall be striped with many stripes, Lycia 12. 47. 48.
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But for the better clearing of this point, vvee must vnderstand, that Paul meaneth not, that euerie sinne vvhich is committed vvillinglie and vvittinglie, men knowing vvell enough that they are sinning, shall not bee forgiuen:
But for the better clearing of this point, we must understand, that Paul means not, that every sin which is committed willingly and wittingly, men knowing well enough that they Are sinning, shall not be forgiven:
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for in vvhat case should vvee all bee into then? Doe vvee not all manie a time sinne vvittinglie and vvillinglie? Doe not our consciences challenge vs in the verie act? Will vve not doe vvrong to our neighbour, in his person or in his goods,
for in what case should vvee all be into then? Do we not all many a time sin wittingly and willingly? Do not our Consciences challenge us in the very act? Will we not doe wrong to our neighbour, in his person or in his goods,
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or in his name and account? yes, no question: and vve cannot justifie our selues in our doinges:
or in his name and account? yes, no question: and we cannot justify our selves in our doings:
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If therefore, they vvho offend God, euen with open eyes, were condemned, without hope of mercie, alas!
If Therefore, they who offend God, even with open eyes, were condemned, without hope of mercy, alas!
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in what case would wee bee into? Hee meaneth not then of all sins in generall, hee meaneth not of the sins committed against the secōd Table against our neighbours:
in what case would we be into? He means not then of all Sins in general, he means not of the Sins committed against the secōd Table against our neighbours:
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but by joyning ignorance and mis-beliefe together, he sheweth that hee meaneth of the resisting of the trueth of God, which is a far greater sinne than theft, hooredome, or backe-biting:
but by joining ignorance and misbelief together, he shows that he means of the resisting of the truth of God, which is a Far greater sin than theft, hooredome, or backbiting:
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for they who resist the trueth, doe as much as in them lieth, to pluck God out of His seat,
for they who resist the truth, do as much as in them lies, to pluck God out of His seat,
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and to put out the remembrance of His glorious Majestie, that He reigne no more:
and to put out the remembrance of His glorious Majesty, that He Reign no more:
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and they say in effect, Let mee alone with God, & I shall handle him wel enough, I shall bring him to nought, hee shall not reigne, I shall fight against him.
and they say in Effect, Let me alone with God, & I shall handle him well enough, I shall bring him to nought, he shall not Reign, I shall fight against him.
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Therefore, Paul speaking of such an accursed sinne, saieth not without cause, I did it of ignorance:
Therefore, Paul speaking of such an accursed sin, Saith not without cause, I did it of ignorance:
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as if he had said, It is true, to blaspheme Gods name and to treade Gods word vnder feete,
as if he had said, It is true, to Blaspheme God's name and to tread God's word under feet,
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and to persecute the Saincts of God, is a sinne that surmounteth and surpasseth all sinnes,
and to persecute the Saints of God, is a sin that surmounteth and Surpasses all Sins,
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and I am culpable of this sinne:
and I am culpable of this sin:
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But what? I did it not wittinglie, for I thought I serued GOD when I was an enemie to the Gospell, because I •anted faith. Indeede Paule was a learned man,
But what? I did it not wittingly, for I Thought I served GOD when I was an enemy to the Gospel, Because I •anted faith. Indeed Paul was a learned man,
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and brought vp in all good literature, as we reade in the 3. Chap. to the Philipp. As for the knowledge of the lawe,
and brought up in all good literature, as we read in the 3. Chap. to the Philip. As for the knowledge of the law,
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and the tradition of the Pharisees, hee surpassed the rest ( Galat. 1. 14.) Yet for all this, hee saieth, hee was ignorant, because hee wanted the knowledge of Christ.
and the tradition of the Pharisees, he surpassed the rest (Galatians 1. 14.) Yet for all this, he Saith, he was ignorant, Because he wanted the knowledge of christ.
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Suppose thou knowest all the worlde, and yet if thou knowest not Iesus Christ, thou knowest nothing.
Suppose thou Knowest all the world, and yet if thou Knowest not Iesus christ, thou Knowest nothing.
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And though thou knewest all the lawes in the worlde, all humanitie, all philosophie, yet if thou knowest not Christ, thou knowest nothing.
And though thou Knewest all the laws in the world, all humanity, all philosophy, yet if thou Knowest not christ, thou Knowest nothing.
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Now blessed is that soule that knoweth Christ, albeit hee knewe no more for in the knowledge of Him standeth life euerlasting.
Now blessed is that soul that Knoweth christ, albeit he knew no more for in the knowledge of Him Stands life everlasting.
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Marke againe, hee saieth, because hee was ignorant, therefore hee was a blasphemer and persecuter. Ignorance is a dangerous thing:
Mark again, he Saith, Because he was ignorant, Therefore he was a blasphemer and Persecutor. Ignorance is a dangerous thing:
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they who are ignorant of Christ, they who haue not faith in Him, they who knowe not what a glorious personage Hee is, what incomparable benefite Hee brought with Him vnto the worlde, who hath not founde His mercies, who haue not beene sensible of the forgiuenesse of their sinnes, who haue not founde the image of God repaired in them,
they who Are ignorant of christ, they who have not faith in Him, they who know not what a glorious personage He is, what incomparable benefit He brought with Him unto the world, who hath not found His Mercies, who have not been sensible of the forgiveness of their Sins, who have not found the image of God repaired in them,
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and they who haue not found that peace of conscience and joye in the Holie Ghost, they will persecute Christ,
and they who have not found that peace of conscience and joy in the Holy Ghost, they will persecute christ,
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and His Gospell, and His Sainctes.
and His Gospel, and His Saints.
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It is a dangerous thing for the Sainctes of GOD to dwell among ignorantes and vnbeleeuers,
It is a dangerous thing for the Saints of GOD to dwell among Ignorance and unbelievers,
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for such men are vnreasonable, yea, they are Atheistes.
for such men Are unreasonable, yea, they Are Atheists.
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The Apostle Paul requesteth the Thessalonians to praye to God for him, that hee may bee deliuered from froward and vnreasonable men:
The Apostle Paul requesteth the Thessalonians to pray to God for him, that he may be Delivered from froward and unreasonable men:
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for (saieth hee) all men haue not faith, 2. Thessal. 3. 2. This Land is full of Atheistes:for (Saith he) all men have not faith, 2. Thessal. 3. 2. This Land is full of Atheists:
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and giue them but a vvatch-vvord, they would soone make a Massacre. And it is a maruell that the Church of God stādeth so long amongst them:
and give them but a watchword, they would soon make a Massacre. And it is a marvel that the Church of God Stands so long among them:
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for few is the number, & silly is the flocke of God that beleeueth, in comparison of them who remain in ignorance and infidelity.
for few is the number, & silly is the flock of God that Believeth, in comparison of them who remain in ignorance and infidelity.
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Wee shoulde therefore pray to God daily, that Hee would deliuer His own Saincts from them,
we should Therefore pray to God daily, that He would deliver His own Saints from them,
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& that by His powerfull prouidence He would restraine their malice & fury, & guard His own on all sides.
& that by His powerful providence He would restrain their malice & fury, & guard His own on all sides.
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Further, think not that Paul alleadgeth his ignorance that thereby he may justify himselfe, as if it were without fault and offence:
Further, think not that Paul allegeth his ignorance that thereby he may justify himself, as if it were without fault and offence:
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for no mans ignorance shall serue to be a cloke to absolue him before God.
for no men ignorance shall serve to be a cloak to absolve him before God.
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It will not serue a man to saye, I thought not of it, I thought otherwise, I knew it not:
It will not serve a man to say, I Thought not of it, I Thought otherwise, I knew it not:
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but if he get not mercy, hee must die for his ignorance:
but if he get not mercy, he must die for his ignorance:
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but hee alleadgeth it to let mē see, that it was not of malice & despite that he set himself to fight against God:
but he allegeth it to let men see, that it was not of malice & despite that he Set himself to fight against God:
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& therfore that ye Lord was more ready to forgiue him.
& Therefore that you Lord was more ready to forgive him.
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Then consider, that ye Lord taketh heed & regardeth ye grounds & fountaine of sin where from it proceedeth,
Then Consider, that you Lord Takes heed & Regardeth you grounds & fountain of since where from it Proceedeth,
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& accordingly he is either more easie or more hard to shew mercy.
& accordingly he is either more easy or more hard to show mercy.
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There is a sine against Christ of ignorance, and such was the sin of Paul: there is a sin against Christ of knowledge, this is an higher degree,
There is a sine against christ of ignorance, and such was the since of Paul: there is a since against christ of knowledge, this is an higher degree,
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& this sin will hardlier get remission:
& this since will hardlier get remission:
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this sin of knowledge is of two sorts, for either it cōmeth of infirmity, or els of malice:
this since of knowledge is of two sorts, for either it comes of infirmity, or Else of malice:
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if it come of infirmity, as feare of trouble, daunger of life, it may find mercy:
if it come of infirmity, as Fear of trouble, danger of life, it may find mercy:
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such was ye sin of Peter, whē at the voice of an handmaid he denied his maister Christ,
such was the since of Peter, when At the voice of an handmaid he denied his master christ,
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for he knew in his cōsciēce y• he said & did wrōg, yet it proceeded of infirmity, for fear of his life:
for he knew in his conscience y• he said & did wrong, yet it proceeded of infirmity, for Fear of his life:
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for as Bernard saith, Petrus peccau• contra veritatem, nō cōtra charitatē, for he loued Him in his heart, whō he was denying with his mouth,
for as Bernard Says, Peter peccau• contra veritatem, nō cōtra charitatē, for he loved Him in his heart, whom he was denying with his Mouth,
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& therefore he foūd mercy, albeit his sin was higher thā the sin of Paul was:
& Therefore he found mercy, albeit his since was higher than the since of Paul was:
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but if it come of malice & despite against God, & y• light of His Gospel, it getteth no mercy:
but if it come of malice & despite against God, & y• Light of His Gospel, it gets no mercy:
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yt is, if a mā come to this point, yt whē he knoweth Gods trueth, albeit he be not moued with infirmity, fear,
that is, if a man come to this point, that when he Knoweth God's truth, albeit he be not moved with infirmity, Fear,
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or dāger, yt he wil say in his hart, I know y• this doctrine is true it is ye truth of God,
or danger, that he will say in his heart, I know y• this Doctrine is true it is the truth of God,
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yet I wil go of set purpose to fight against God, I wil go clean against it, I wil do so much as in me lieth to bring it to nought:
yet I will go of Set purpose to fight against God, I will go clean against it, I will do so much as in me lies to bring it to nought:
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whē a mā cōmeth thus far, this mā carieth a mark about wt him, wherby he may accoūt himself a cōdemned person:
when a man comes thus Far, this man Carrieth a mark about with him, whereby he may account himself a condemned person:
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such was y• sin of Iudas, & of Juliā y• Apostate for of very malice they sinned against Iesus Christ & his gospel: therfore they got no mercy.
such was y• since of Iudas, & of Juliā y• Apostate for of very malice they sinned against Iesus christ & his gospel: Therefore they god no mercy.
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And wel were it with many of this lād, & namely these whom ye Lord hath promoued & preferred aboue others, who haue solde thēselues to y• Antichrist, y• man of perdition, either quietly & craftily to vndermine,
And well were it with many of this land, & namely these whom you Lord hath promoved & preferred above Others, who have sold themselves to y• Antichrist, y• man of perdition, either quietly & craftily to undermine,
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or els opēly, if occasiō offer, to persecute ye Church & Saincts of God:
or Else openly, if occasion offer, to persecute you Church & Saints of God:
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wel I say were they, if either they did it of ignorance, or of infirmity & weaknes.
well I say were they, if either they did it of ignorance, or of infirmity & weakness.
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Now to come to an end:
Now to come to an end:
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In the last verse he returnes again to y• grace & mercie, But the grace of our Lord super abounded so much the more: my sinne was great,
In the last verse he returns again to y• grace & mercy, But the grace of our Lord super abounded so much the more: my sin was great,
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but it reached aboue, & surpassed my sinne.
but it reached above, & surpassed my sin.
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Hee wondered before of the mercie of God but now finding vnspeakeable joy proceeding of this mercie, his heart is inlarged,
He wondered before of the mercy of God but now finding unspeakable joy proceeding of this mercy, his heart is enlarged,
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and his tongue loosed with chearfulnesse, to magnifie His mercie.
and his tongue loosed with cheerfulness, to magnify His mercy.
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Where sinne aboundeth, saieth the Apostle, there grace super aboundeth, Roman. Chap. 5. verse 20. Goe to thine owne experience,Where sin Aboundeth, Saith the Apostle, there grace super Aboundeth, Roman. Chap. 5. verse 20. Go to thine own experience,
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and consider what motions thou hast founde in vsing the meanes of grace, sometimes at the hearing of the worde, sometimes at the Holy Sacraments, sometimes in prayer, and sometimes in meditation:
and Consider what motions thou hast found in using the means of grace, sometime At the hearing of the word, sometime At the Holy Sacraments, sometime in prayer, and sometime in meditation:
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and I will let thee see, that grace superaboundeth.
and I will let thee see, that grace superaboundeth.
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Wilt thou not feele when thine heart is verie sad, when it is burthened with exceeding griefe & displeasure,
Wilt thou not feel when thine heart is very sad, when it is burdened with exceeding grief & displeasure,
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when thou art sighing, sobbing, & groaning vnder the burthen of sinne, & when thou art powring out teares aboundantly before God because of thy sinful life,
when thou art sighing, sobbing, & groaning under the burden of sin, & when thou art Pouring out tears abundantly before God Because of thy sinful life,
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and foolish race which thou hast run:
and foolish raze which thou hast run:
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wil ye not find exceeding yet, incomprehensible joye, to arise out of that sadnesse at that same time, which will swallow vp all displeasure & sadnesse? such a joye, I saye,
will you not find exceeding yet, incomprehensible joy, to arise out of that sadness At that same time, which will swallow up all displeasure & sadness? such a joy, I say,
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as the like whereof all worldlie pleasures and comforts cannot bee able to afford:
as the like whereof all worldly pleasures and comforts cannot be able to afford:
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No question, but if thou be the child of God, somtimes thou wilt find this joy.
No question, but if thou be the child of God, sometimes thou wilt find this joy.
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Now from whence proceedeth this joy, but from the feeling of a superaboundant mercy, forgiuing thee al thy sins? for as sadnesse riseth of sin,
Now from whence Proceedeth this joy, but from the feeling of a superabundant mercy, forgiving thee all thy Sins? for as sadness Riseth of since,
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for offending such a louing God, & merciful father:
for offending such a loving God, & merciful father:
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so the joy riseth of the assurance of forgiuenes of sin in his superabūdant mercy: & if there were not a super abundant mercy ye, joy would neuer swallow vp y• sadnes:
so the joy Riseth of the assurance of forgiveness of since in his superabundant mercy: & if there were not a super abundant mercy you, joy would never swallow up y• sadness:
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so if there were no more to testify, that ye mercies of the Lord superaboūdeth,
so if there were no more to testify, that you Mercies of the Lord superaboundeth,
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but ye vnspekeable joy mixed with sadnes, it is as sure an argumēt as euer was in the world:
but you vnspekeable joy mixed with sadness, it is as sure an argument as ever was in the world:
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yea, & when thou feelest this joy, wilt thou not be compelled somtimes to burst out,
yea, & when thou Feel this joy, wilt thou not be compelled sometimes to burst out,
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& to say, Lord, thy mercies are superabundant, where sin aboundeth, there thy grace & mercy aboūdeth more:
& to say, Lord, thy Mercies Are superabundant, where since Aboundeth, there thy grace & mercy Aboundeth more:
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so if thou woldest feele this surpassing joy, striue not so much by a general knowledge & bare cōtēplation to know y• the mercies of God are infinit, & to speak of them ye they are aboue al His works, higher thā ye heauēs, deeper thā ye sea,
so if thou Wouldst feel this surpassing joy, strive not so much by a general knowledge & bore contemplation to know y• the Mercies of God Are infinite, & to speak of them you they Are above all His works, higher than you heavens, Deeper than you sea,
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& broader thā ye earth, but chiefly to find & feel thē by experiēce in thine own soule (for a bare knowledge & naked speaking without feeling auailes nothing) & thē thou shalt find such a joy as wil make thee cōtēne & disdain al joyes ye thou foūd before in sin, or in these worldly courses:
& Broader than you earth, but chiefly to find & feel them by experience in thine own soul (for a bore knowledge & naked speaking without feeling avails nothing) & them thou shalt find such a joy as will make thee contenne & disdain all Joys you thou found before in since, or in these worldly courses:
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& it shal make thee to say, y• thou neuer knewest before what true & solide joy meaned:
& it shall make thee to say, y• thou never Knewest before what true & solid joy meaned:
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& to ye intēt thou mayst find this superabūdant mercy, which is ye cause & foūtain of this joy, striue to haue sadnes & bitternes in thy soule for ye offēding of so louing a God & merciful father:
& to the intent thou Mayest find this superabundant mercy, which is the cause & fountain of this joy, strive to have sadness & bitterness in thy soul for you offending of so loving a God & merciful father:
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for none is capable of this mercy but he who hath a cōtrit, a brokē & brused soule.
for none is capable of this mercy but he who hath a Contrite, a broken & Bruised soul.
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The Lord, therfore, giue vs grace to feele the burthē of sin, & to grone vnder it, y• we may taste of y• superabūdāt mercy, & so may find y• true & solid joy y• passeth all vnderstāding in Iesus Christ, Amen.
The Lord, Therefore, give us grace to feel the burden of since, & to groan under it, y• we may taste of y• superabundant mercy, & so may find y• true & solid joy y• passes all understanding in Iesus christ, Amen.
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THE XVIII. SERMON. I. TIMOTH. CHAP. I. But the grace of our Lord was exceeding aboundant with faith and loue, which is in Christ Iesus.
THE XVIII. SERMON. I. TIMOTHY. CHAP. I But the grace of our Lord was exceeding abundant with faith and love, which is in christ Iesus.
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This is a true saying, and by all meanes worthie to bee receiued, that Christ Iesus came into the world to saue sinners, of whom I am chiefe. This is a true saying, and by all means worthy to be received, that christ Iesus Come into the world to save Sinners, of whom I am chief.
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Notwithstanding, for this cause was I receiued to mercie, that Iesus Christ should first shew on mee all long suffering, Notwithstanding, for this cause was I received to mercy, that Iesus christ should First show on me all long suffering,
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vnto the ensample of them, who shall in time to come beleeue in him vnto eternall life. unto the ensample of them, who shall in time to come believe in him unto Eternal life.
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THE Apostle Paul (well-beloued Brethren in Christ) considering that the Lord IESVS had shewed such mercy vpon him,
THE Apostle Paul (well-beloved Brothers in christ) considering that the Lord JESUS had showed such mercy upon him,
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as to concredite to him the glorious Euāgell of the blessed GOD, immediately falleth out in a thanksgiuing to Christ.
as to concredite to him the glorious Euamgell of the blessed GOD, immediately falls out in a thanksgiving to christ.
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There are two causes in the proposition of the thankesgiuing: the one is taken from the power of Christ, wherewith he is made strōg:
There Are two Causes in the proposition of the thanksgiving: the one is taken from the power of christ, wherewith he is made strong:
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for whē he was nothing, the Lord Iesus made him strong:
for when he was nothing, the Lord Iesus made him strong:
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The other is from the mercy of Christ, whē hee was vnfaithfull, (how could a blasphemer bee faithful?) the Lord was so mercifull, that He made him faithful,
The other is from the mercy of christ, when he was unfaithful, (how could a blasphemer be faithful?) the Lord was so merciful, that He made him faithful,
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& this he declareth, because he being before, a persecuter, the Lord made him an ambassadour of that same Euangell which hee persecuted.
& this he Declareth, Because he being before, a Persecutor, the Lord made him an ambassador of that same Evangel which he persecuted.
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He leaueth not this mercy, but insisteth in magnifying of it in regard, that not only he was a Preacher,
He Leaveth not this mercy, but insisteth in magnifying of it in regard, that not only he was a Preacher,
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but likewise hee was a true Christian man.
but likewise he was a true Christian man.
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Ere euer he set downe this mercy, he telleth what he was before, and he •ayeth,
Ere ever he Set down this mercy, he Telleth what he was before, and he •ayeth,
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When I was a blasphemer, & not onely that, but with torments, compelled the Christians to blaspheme, I was a persecuter,
When I was a blasphemer, & not only that, but with torments, compelled the Christians to Blaspheme, I was a Persecutor,
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and yet further, an oppressour, he leaueth nothing vntolde of himselfe, and he thinketh no shame to honour that God, who had mercie vpon him, with his owne shame,
and yet further, an oppressor, he Leaveth nothing untold of himself, and he Thinketh no shame to honour that God, who had mercy upon him, with his own shame,
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and hee regisirateth his owne mis-behauiour to his shame, that euery one of the Saincts of God, to the end of the world may say Glory be to God, that hath shewed mercy on such a sinner:
and he regisirateth his own misbehaviour to his shame, that every one of the Saints of God, to the end of the world may say Glory be to God, that hath showed mercy on such a sinner:
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then he wondereth and sayeth, but he had mercie vpon me, & therewith by the way hee joyneth a reason,
then he wondereth and Saith, but he had mercy upon me, & therewith by the Way he Joineth a reason,
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why the Lord shewed mercy sa readily on him, because he did it not of malice or knowledge,
why the Lord showed mercy sa readily on him, Because he did it not of malice or knowledge,
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but he was blinded, hee did it of ignorance, hee was destitute of Faith, but assoone as hee gote mercy, hee changed his course:
but he was blinded, he did it of ignorance, he was destitute of Faith, but As soon as he goat mercy, he changed his course:
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yet hee leaueth not off but entereth into a deaper consideration of this Grace, & he sayeth, The Grace of the Lord abounded exceedingly, My sinne abounded,
yet he Leaveth not off but entereth into a deaper consideration of this Grace, & he Saith, The Grace of the Lord abounded exceedingly, My sin abounded,
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but grace superabounded, and these wordes are from the sense of the heart, the heart beeing opened with the sense of Grace, openeth the mouth that it vttereth these words:
but grace superabounded, and these words Are from the sense of the heart, the heart being opened with the sense of Grace, Openeth the Mouth that it uttereth these words:
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the grace of Christ is superabundant, for if the heart be filled with the sense of grace & mercy, it will make the mouth to proclaime the mercy of God, & to extoll it highly.
the grace of christ is superabundant, for if the heart be filled with the sense of grace & mercy, it will make the Mouth to proclaim the mercy of God, & to extol it highly.
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The cause why we cannot set out ye mercy of God in hie termes, is, because in vs there is no feeling of mercy:
The cause why we cannot Set out you mercy of God in high terms, is, Because in us there is no feeling of mercy:
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therefore it is, that we vtter wordes so slender and of so litle valour, when we speak of that loue & that mercy,
Therefore it is, that we utter words so slender and of so little valour, when we speak of that love & that mercy,
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as it were a thing of none importance. When he hath told that the grace of the Lord superabounded, he addeth also.
as it were a thing of none importance. When he hath told that the grace of the Lord superabounded, he adds also.
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With faith and with loue in Iesus Christ, he declareth that superabundant grace by a wonderfull mutation and change that was made in him by the power of IESVS CHRIST, that of a blasphemer of Christ, he is made a beleeuer, apprehending him by Faith, of a persecuter and oppressour of the Sainctes of God, hee was made a louer of them.With faith and with love in Iesus christ, he Declareth that superabundant grace by a wonderful mutation and change that was made in him by the power of JESUS CHRIST, that of a blasphemer of christ, he is made a believer, apprehending him by Faith, of a Persecutor and oppressor of the Saints of God, he was made a lover of them.
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The sense of the mercy of God, & faith in Iesus Christ, bringeth foorth loue in the heart.
The sense of the mercy of God, & faith in Iesus christ, brings forth love in the heart.
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And whosoeuer hath assurance of mercie & true faith, his heart wil be joyned with Christ and he will haue a great loue towardes Him:
And whosoever hath assurance of mercy & true faith, his heart will be joined with christ and he will have a great love towards Him:
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then for Christes sake he will loue all His Saincts:
then for Christ's sake he will love all His Saints:
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there wil not be a soule in the Church of Christ, but he will loue him so intirely y• he wold giue his life for him,
there will not be a soul in the Church of christ, but he will love him so entirely y• he would give his life for him,
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& as he will loue him so he will pity him: for he y• hath faith, wil both loue & pity mē:
& as he will love him so he will pity him: for he y• hath faith, will both love & pity men:
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he y• wāts pity, and careth not what becōmeth of ye whole world, so he bee well hee hath neuer found what was the mercy of God in his heart. Alas!
he y• Wants pity, and Careth not what becomes of you Whole world, so he be well he hath never found what was the mercy of God in his heart. Alas!
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howe few is the number of these faithfull ones! how rare a thing is faith in the hearts of men!
how few is the number of these faithful ones! how rare a thing is faith in the hearts of men!
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What argueth this coldnesse in the heartes of men, this want of loue and pity in the multitude? Nothing but this, that albeit mercy be preached,
What argue this coldness in the hearts of men, this want of love and pity in the multitude? Nothing but this, that albeit mercy be preached,
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yet ye multitude feeleth it not.
yet you multitude feeleth it not.
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And if thou hadst all this world, and yet tasted not of that sweetnesse of this mercy of God in Iesus Christ, thou knewest neuer what joy, what comfort, what pleasure was.
And if thou Hadst all this world, and yet tasted not of that sweetness of this mercy of God in Iesus christ, thou Knewest never what joy, what Comfort, what pleasure was.
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Then in the next wordes hee openeth vp the ground as it were of that mercy that was shewed vpon him, which is the generall ende of the comming of Christ into this worlde:
Then in the next words he Openeth up the ground as it were of that mercy that was showed upon him, which is the general end of the coming of christ into this world:
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and from the generall he concludeth on this manner, Christ Iesus is come into the world to saue sinners, and I am a sinner,
and from the general he Concludeth on this manner, christ Iesus is come into the world to save Sinners, and I am a sinner,
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therefore He will saue me amongst the rest.
Therefore He will save me among the rest.
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Before he come to the words of the proposition, because it is a great and notable sentence, hee vseth a preface:
Before he come to the words of the proposition, Because it is a great and notable sentence, he uses a preface:
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as ye Lord Iesus in matters of importance vsed to say, Verily, verily, I say vnto you:
as you Lord Iesus in matters of importance used to say, Verily, verily, I say unto you:
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so here th' Apostle saith, This is a true saying, and by all meanes worthy to be receiued.
so Here the Apostle Says, This is a true saying, and by all means worthy to be received.
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In this preface he prepareth not onely Timothie, but all that euer shal heare this sentēce vnto the end of the world:
In this preface he Prepareth not only Timothy, but all that ever shall hear this sentence unto the end of the world:
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and he prepareth them not only to the attension of the eare, but he prepareth them vnto faith in the heart:
and he Prepareth them not only to the attention of the ear, but he Prepareth them unto faith in the heart:
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so that as soone as they should heare this sentence, they should apply it with their hearts. Alas!
so that as soon as they should hear this sentence, they should apply it with their hearts. Alas!
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why should so worthy & excellent sentēces as these are passe away without any attention or preparation on our part? It is true, Brethren, we should neuer come to ye hearing of any part of the word without preparation:
why should so worthy & excellent sentences as these Are pass away without any attention or preparation on our part? It is true, Brothers, we should never come to you hearing of any part of the word without preparation:
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wee should not come to the holy congregation like as many swine, without hauing any regard what wee are doing,
we should not come to the holy congregation like as many Swine, without having any regard what we Are doing,
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but we should come with preparation: & not only with an eare prepared, but with an hart prepared:
but we should come with preparation: & not only with an ear prepared, but with an heart prepared:
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and when thou enterest into the Church thou shouldest say, The Lord prepare mine heart, that I may receiue some sponke of grace.
and when thou enterest into the Church thou Shouldst say, The Lord prepare mine heart, that I may receive Some spunk of grace.
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So a preparation is requisite in generall to the hearing of the worde.
So a preparation is requisite in general to the hearing of the word.
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But yet the heart of man would be better prepared for the hearing of such notable sentences as this is, Christ is come into the world to saue sinners:
But yet the heart of man would be better prepared for the hearing of such notable sentences as this is, christ is come into the world to save Sinners:
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they require a more singular preparation.
they require a more singular preparation.
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There is no doubt he spake through the full assurāce of faith, and that which he spake, he assuredly beleeued:
There is no doubt he spoke through the full assurance of faith, and that which he spoke, he assuredly believed:
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& therefore he spake of it. When wee speake of that grace, the heart should rise with an assurance.
& Therefore he spoke of it. When we speak of that grace, the heart should rise with an assurance.
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Look to the Prophet Dauid, with what assurāce he speaketh of it, I beleeued (saith hee) therefore did I speake, Psal. 116. 10. Look to the Apostles, with what faith & assurance they speake of it:
Look to the Prophet David, with what assurance he speaks of it, I believed (Says he) Therefore did I speak, Psalm 116. 10. Look to the Apostles, with what faith & assurance they speak of it:
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because, saith Paul, 2. Cor. 4. 13. We haue the same Spirit of faith, according as it is written, I beleeued, Because, Says Paul, 2. Cor. 4. 13. We have the same Spirit of faith, according as it is written, I believed,
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and therefore haue I spoken, wee also beleeue, and therefore we speake. and Therefore have I spoken, we also believe, and Therefore we speak.
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So when thou hearest or speakest of this grace of the Lord Iesus, seek to haue this assurance in thine heart,
So when thou Hearst or Speakest of this grace of the Lord Iesus, seek to have this assurance in thine heart,
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and saye, Lord, giue me Thy grace in speaking and hearing of the benefite of Christ, that I may speake and heare with assurance.
and say, Lord, give me Thy grace in speaking and hearing of the benefit of christ, that I may speak and hear with assurance.
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And if ye take heede to the words of the preface, he riseth vp in commending of this sentence, that Christ came into the world to saue sinners:
And if you take heed to the words of the preface, he Riseth up in commending of this sentence, that christ Come into the world to save Sinners:
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and hee saieth not onelie, This is a true saying, that wee may assuredlie beleeue: but likewise hee saieth, and by all meanes worthie to bee receiued.
and he Saith not only, This is a true saying, that we may assuredly believe: but likewise he Saith, and by all means worthy to be received.
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Hee welcommeth (in a manner) Christ Iesus comming into the world, he embraceth that saluation that Hee brought vvith Him.
He welcometh (in a manner) christ Iesus coming into the world, he Embraceth that salvation that He brought with Him.
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And would to God, whether wee bee Preachers or hearers, that wee coulde attaine to that measure of grace, that so oft as wee name the comming of Iesus Christ, that in speaking of it our hearts may be mooued to embrace Him,
And would to God, whither we be Preachers or hearers, that we could attain to that measure of grace, that so oft as we name the coming of Iesus christ, that in speaking of it our hearts may be moved to embrace Him,
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and that life and saluation which He hath purchased for vs. So this preface serueth to confirme our hearts,
and that life and salvation which He hath purchased for us So this preface serveth to confirm our hearts,
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& deepelie to imprint in them the doctrine of the grace of Christ of remission of sinnes, of saluation through Him, &c. for by nature there is in euerie one of vs such a mistrusting & doubting thereof:
& deeply to imprint in them the Doctrine of the grace of christ of remission of Sins, of salvation through Him, etc. for by nature there is in every one of us such a mistrusting & doubting thereof:
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y• albeit God wold a thousand times offer it vnto vs:
y• albeit God would a thousand times offer it unto us:
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albeit Christ himselfe would teach neuer so much vnto vs, yet are we euer still in doubt and questioning in our owne heartes,
albeit christ himself would teach never so much unto us, yet Are we ever still in doubt and questioning in our own hearts,
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whether it be so or not.
whither it be so or not.
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Against all this mistrusting and reasoning of our owne hearts, we must bee armed with this preface of the Apostle,
Against all this mistrusting and reasoning of our own hearts, we must be armed with this preface of the Apostle,
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as with a buckler, that it is a true saying, & by al means worthy to be receiued.
as with a buckler, that it is a true saying, & by all means worthy to be received.
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But to come to the saying it self, It reckoneth vp ye whole Euangell, for what is the Euangell in fewe wordes? The Lord Iesus, the Sonne of God, is come into the world, by his manifestation in the flesh & taking vpon him our nature,
But to come to the saying it self, It Reckoneth up you Whole Evangel, for what is the Evangel in few words? The Lord Iesus, the Son of God, is come into the world, by his manifestation in the Flesh & taking upon him our nature,
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and in it, hee hath suffered the moste shamefull death of the Crosse, for the sinnes of man,
and in it, he hath suffered the most shameful death of the Cross, for the Sins of man,
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and rising againe from death, hath passed vp to glorie, and all to this ende, For the saluation of man: There is the whole Gospell. Alas!and rising again from death, hath passed up to glory, and all to this end, For the salvation of man: There is the Whole Gospel. Alas!
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if we took heed to these tithings, our hearts woulde not bee carried after so manie vanities.
if we took heed to these tithings, our hearts would not be carried After so many vanities.
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The Apostle (1 Timoth. 3. 16.) calleth this the mysterie of godlinesse, and a great mysterie, That GOD is manifested in the fleshe, justified in the Spirite, seene of the Angels, preached vnto the Gentiles, beleeued on in the worlde, receiued vp into glorie, &c. All this hee setteth downe here in a word, Christ Jesus came into the worlde:
The Apostle (1 Timothy 3. 16.) calls this the mystery of godliness, and a great mystery, That GOD is manifested in the Flesh, justified in the Spirit, seen of the Angels, preached unto the Gentiles, believed on in the world, received up into glory, etc. All this he sets down Here in a word, christ jesus Come into the world:
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and hee telleth vs it was to saue sinners: that wee, who are sinners, might haue joye, and rejoyce at His comming:
and he Telleth us it was to save Sinners: that we, who Are Sinners, might have joy, and rejoice At His coming:
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for wee should neuer heare nor reade such sentences, but with joye.
for we should never hear nor read such sentences, but with joy.
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But the wordes woulde bee weighed, hee saieth, CHRIST came into the worlde to saue sinners.
But the words would be weighed, he Saith, CHRIST Come into the world to save Sinners.
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What is this that hee calleth sinners? there are two sorts of sinners in the worlde:
What is this that he calls Sinners? there Are two sorts of Sinners in the world:
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The first are they who thinke they haue no sinne, they are so hardned in their sinne, they neuer got their hearts opened to see their owne sinne,
The First Are they who think they have no sin, they Are so hardened in their sin, they never god their hearts opened to see their own sin,
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and wretchednesse: (for an indured sinner feeleth no sinne) but by the contrarie, they thinke themselues just:
and wretchedness: (for an endured sinner feeleth no sin) but by the contrary, they think themselves just:
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they are puft vp with a cōceit of their own righteousnes, they thinke thēselues whole & free frō the disease of sin,
they Are puffed up with a conceit of their own righteousness, they think themselves Whole & free from the disease of since,
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and these are the greatest part of the world.
and these Are the greatest part of the world.
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An example we haue in that proude Pharisie, who would stand vp and justify himselfe before God,
an Exampl we have in that proud Pharisee, who would stand up and justify himself before God,
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& say, I thanke thee, O God, that I am not a sinner as other men, extortioners, vnjust, adulterers,
& say, I thank thee, Oh God, that I am not a sinner as other men, extortioners, unjust, Adulterers,
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or euē as this Publicane, Luke 18. 11. But it is not for the saluation of those men that Christ came into the world:or even as this Publican, Lycia 18. 11. But it is not for the salvation of those men that christ Come into the world:
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no, mercy belōgeth not to them, they will neuer taste of any mercy of God in Iesus Christ and therfore Christ saith, ( Mat. 9. 12. 13.) The whole need not a Phisition, that is, they who are whole & free of the sicknesse of sin in their own conceit:
no, mercy belongeth not to them, they will never taste of any mercy of God in Iesus christ and Therefore christ Says, (Mathew 9. 12. 13.) The Whole need not a physician, that is, they who Are Whole & free of the sickness of since in their own conceit:
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I am not come to call the just, that is, indured sinners who think thēselues just,I am not come to call the just, that is, endured Sinners who think themselves just,
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because they are touched with no sense of sin: and well had it bene for them, if Christ had neuer come into the world,
Because they Are touched with no sense of since: and well had it be for them, if christ had never come into the world,
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for they want not only grace in Him, but by the contrary, by the contemning of the grace that is offered, they heap on cōdemnation on their own heads.
for they want not only grace in Him, but by the contrary, by the contemning of the grace that is offered, they heap on condemnation on their own Heads.
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There is another sort of sinners, who haue a true sense of sin, and grone vnder the burthen thereof, who are sore grieued in their owne consciences for it:
There is Another sort of Sinners, who have a true sense of since, and groan under the burden thereof, who Are soar grieved in their own Consciences for it:
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and it is of these sinners that th' Apostle speaketh here:
and it is of these Sinners that the Apostle speaks Here:
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for Christ sheweth mercy only on these sinners, He came into the world to saue them only:
for christ shows mercy only on these Sinners, He Come into the world to save them only:
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therfore He saith, Mat. 9. 13. I come to call sinners to repētāce, meaning these sinners who haue their consciences wakened with ye sense of sin:
Therefore He Says, Mathew 9. 13. I come to call Sinners to Repentance, meaning these Sinners who have their Consciences wakened with you sense of since:
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these sinners only He inuiteth to come vnto Him to get grace & refreshmēt:
these Sinners only He Inviteth to come unto Him to get grace & refreshment:
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Come vnto me, saith He, all ye that weary & laden, & I will refresh you, Mat. 11. 28. These sinners will get grace to heare the word,Come unto me, Says He, all you that weary & laden, & I will refresh you, Mathew 11. 28. These Sinners will get grace to hear the word,
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and wil get their minds illuminated with it, whereas indured sinners, the more they heare the more are they blinded:
and will get their minds illuminated with it, whereas endured Sinners, the more they hear the more Are they blinded:
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and therefore Christ saith, Joh. 9. 39. I am come vnto judgement into this world, that they that see not, may see, to wit, the penitent sinners:
and Therefore christ Says, John 9. 39. I am come unto judgement into this world, that they that see not, may see, to wit, the penitent Sinners:
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and that they see, that is, indured sinners, may bee blinded: & if thou be an indured sinner, thou canst not heare the word with profite, thou canst not be inlightened thereby.and that they see, that is, endured Sinners, may be blinded: & if thou be an endured sinner, thou Canst not hear the word with profit, thou Canst not be enlightened thereby.
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But albert thou be a blasphemer, an adulterer, an harlot, & the greatest sinner that is,
But albert thou be a blasphemer, an adulterer, an harlot, & the greatest sinner that is,
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if thou harden not thine heart at the hearing of the word of God, O how wonderfully will it worke in thy soule!
if thou harden not thine heart At the hearing of the word of God, Oh how wonderfully will it work in thy soul!
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it wil bring thee to a sense of thy sin, it will make thee to bee grieued for thy sin ▪ and to lament & mourne vnfainedly for it:
it will bring thee to a sense of thy since, it will make thee to be grieved for thy since ▪ and to lament & mourn unfeignedly for it:
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it will make thee to runne & seeke for grace & mercy in Christ that thy sin may be done away:
it will make thee to run & seek for grace & mercy in christ that thy since may be done away:
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an example of this ye haue in Dauid, when he had committed adultery & murther:
an Exampl of this you have in David, when he had committed adultery & murder:
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no sooner is ye word preached to him by Nathan, but assoone his heart is pierced with the sense of his sin, he confesseth & acknowledgeth it, hee is sore grieued for it, hee crieth for mercy in the Messias, to put away his iniquities,
no sooner is the word preached to him by Nathan, but As soon his heart is pierced with the sense of his since, he Confesses & acknowledgeth it, he is soar grieved for it, he cries for mercy in the Messias, to put away his iniquities,
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as ye may see, 1. Sam. 12. 13. & Psal. 51. Such like ye see in Paul, who before was persecuting the Church, assoone as he heareth the voyce of Christ, his consciēce is wakened, he trembleth, he is astonied, he humble intreateth for mercy, hee offereth seruice to the Lord,
as you may see, 1. Sam. 12. 13. & Psalm 51. Such like you see in Paul, who before was persecuting the Church, As soon as he hears the voice of christ, his conscience is wakened, he Trembleth, he is astonished, he humble intreateth for mercy, he Offereth service to the Lord,
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& saieth ▪ Lord, what wilt thou that I doe? Acts 9. 6. And it is onely such persons as these, who are of a contrite Spirit, who tremble at the Lords wordes, that doe get mercie and saluation.
& Saith ▪ Lord, what wilt thou that I do? Acts 9. 6. And it is only such Persons as these, who Are of a contrite Spirit, who tremble At the lords words, that do get mercy and salvation.
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Then in a word, a humble & penitent sinner, how great so euer his sinne be, he •all get saluation.
Then in a word, a humble & penitent sinner, how great so ever his sin be, he •all get salvation.
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So there is nothing that hindereth thee from mercie and saluation, but the malitiousnes of thine owne heart.
So there is nothing that hindereth thee from mercy and salvation, but the maliciousness of thine own heart.
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It is not Adulterie, it is not Murther, it is not Blasphemie or oppreslion, that depriueth thee of yt saluation,
It is not Adultery, it is not Murder, it is not Blasphemy or oppreslion, that depriveth thee of that salvation,
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but the hardnes of thine heart that cannot repent:
but the hardness of thine heart that cannot Repent:
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if thou hast a contrite heart, and canst say, Woe is me, that I haue offended so sweet & gracious a God, thou shalt get mercie.
if thou hast a contrite heart, and Canst say, Woe is me, that I have offended so sweet & gracious a God, thou shalt get mercy.
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It is an heauie & Iamentable case, that sinners should want mercy for fault of repentance.
It is an heavy & Iamentable case, that Sinners should want mercy for fault of Repentance.
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When he hath set downe this generall sentence, whereon hee groundeth the mercy of God that was shewed on him, that Christ came in the world to saue sinners, he cōmeth to the particular application,
When he hath Set down this general sentence, whereon he groundeth the mercy of God that was showed on him, that christ Come in the world to save Sinners, he comes to the particular application,
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& he subjoyneth, But I am the first sinner in the world, the conclusion is vnderstood,
& he subjoineth, But I am the First sinner in the world, the conclusion is understood,
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therefore Christ Iesus came in the world to saue me.
Therefore christ Iesus Come in the world to save me.
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Would to God euery sinner in the world could learne to apply this general sentence to themselues in the same maner that Paul doth here,
Would to God every sinner in the world could Learn to apply this general sentence to themselves in the same manner that Paul does Here,
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& frō his heart could say with him, Christ Iesus is come in the world to saue sinners,
& from his heart could say with him, christ Iesus is come in the world to save Sinners,
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& then subjoyne, Bot I am the first sinner in the world, that sa he might apply mercy & saluation to himselfe,
& then subjoin, Bot I am the First sinner in the world, that sa he might apply mercy & salvation to himself,
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for without this application, these generall sentences can serue for no vse.
for without this application, these general sentences can serve for no use.
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It is true indeede, Brethren, sciences of these generall sentences that are contained in ye Scripture, is very good,
It is true indeed, Brothers, sciences of these general sentences that Are contained in you Scripture, is very good,
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yea, the knowledge of them is most necessary: for no man can haue conscience without knowledge:
yea, the knowledge of them is most necessary: for no man can have conscience without knowledge:
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But it is as true on the other part, that science and knowledge auaile not without cōscience, applying particularlie to a mans soule the thing that hee knoweth.
But it is as true on the other part, that science and knowledge avail not without conscience, applying particularly to a men soul the thing that he Knoweth.
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As when men know these generall sentences set downe in the word, if they applie them not to themselues, the knowledge of them can serue to no purpose: As for example:
As when men know these general sentences Set down in the word, if they apply them not to themselves, the knowledge of them can serve to no purpose: As for Exampl:
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when a man knoweth this generall sentence of the law, Cursed is euery man that continueth not in euery thing which is written in the booke of the law, to doe them, if thou apply it not, it can doe thee no good:
when a man Knoweth this general sentence of the law, Cursed is every man that Continueth not in every thing which is written in the book of the law, to do them, if thou apply it not, it can do thee no good:
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But if thy conscience be wakened, to acknowledge thy trāsgressing of ye law, & consequently to apply to thy selfe that curse of the lawe,
But if thy conscience be wakened, to acknowledge thy transgressing of the law, & consequently to apply to thy self that curse of the law,
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& eternall condemnation, what sorrow & griefe will it worke in thine heart? what earnest desire will it worke to bee free from that curse and eternall condemnation? Yea, thou wouldest bee content to giue all the world to bee free of that curse,
& Eternal condemnation, what sorrow & grief will it work in thine heart? what earnest desire will it work to be free from that curse and Eternal condemnation? Yea, thou Wouldst be content to give all the world to be free of that curse,
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and the heauie burthen of the wrath of God. And Brethren, look neuer for mercy, nor saluation, except first thine own conscience condemne thee:
and the heavy burden of the wrath of God. And Brothers, look never for mercy, nor salvation, except First thine own conscience condemn thee:
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if thy conscience condemne thee not, the Lord of Heauē shal condemne thee. There is neuer one that is freede from the curse and condemnation of the law,
if thy conscience condemn thee not, the Lord of Heaven shall condemn thee. There is never one that is freed from the curse and condemnation of the law,
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but they who feele their sin & groane vnder the burthen of it, & get a sight of their condemnation for sin.
but they who feel their since & groan under the burden of it, & get a sighed of their condemnation for since.
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Another example we haue of this generall sentence that the Apostle hath in this place, Christ Iesus is come into the world to saue sinners:
another Exampl we have of this general sentence that the Apostle hath in this place, christ Iesus is come into the world to save Sinners:
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If thou applie it not, & say not as the Apostle doeth, I am a sinner, it can furnish thee no joy nor comfort.
If thou apply it not, & say not as the Apostle doth, I am a sinner, it can furnish thee no joy nor Comfort.
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Thē when we come to heare the doctrine of grace & mercy, let vs come with a conscience wakened & wearie with the sense of sin:
Them when we come to hear the Doctrine of grace & mercy, let us come with a conscience wakened & weary with the sense of since:
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for if the soules of men and women were weary, & laden with the burthen of sin, they would feele an vnspeakeable joye in their hearts at the preaching of y• doctrine of saluation.
for if the Souls of men and women were weary, & laden with the burden of since, they would feel an unspeakable joy in their hearts At the preaching of y• Doctrine of salvation.
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But because we are casten vp in a senselesse securitie, our consciences are asleep, & the thing that we haue is but a generall motion:
But Because we Are casten up in a senseless security, our Consciences Are asleep, & the thing that we have is but a general motion:
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therefore it is, that at the preaching of the law there is no sorrow, no griefe no heauinesse of hart:
Therefore it is, that At the preaching of the law there is no sorrow, no grief no heaviness of heart:
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& if the glad tithings of the Euangell bee preached, there is no joye nor comfort:
& if the glad tithings of the Evangel be preached, there is no joy nor Comfort:
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And this is the thing that we haue moste to lament at the preaching of the word, that wee haue no feeling neither of sadnesse nor of joy:
And this is the thing that we have most to lament At the preaching of the word, that we have no feeling neither of sadness nor of joy:
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and therefore the judgement is the nearer.
and Therefore the judgement is the nearer.
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And hee or she that l•eth hardest sleeping in greatest security, shall get the forest & most terrible wakening when the judgement commeth.
And he or she that l•eth Hardest sleeping in greatest security, shall get the forest & most terrible wakening when the judgement comes.
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Nowe the Lord waken our consciences in time and giue vs grace to take heed to the preaching of the word,
Now the Lord waken our Consciences in time and give us grace to take heed to the preaching of the word,
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and to beware of our selues, & euer pray to the Lord for grace:
and to beware of our selves, & ever pray to the Lord for grace:
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& neuer let neither the memory of His mercy toward penitēt sinners, nor of His judgemēt against indured and impenitent sinners, passe out of our mind. Marke againe:
& never let neither the memory of His mercy towards penitent Sinners, nor of His judgement against endured and impenitent Sinners, pass out of our mind. Mark again:
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In application when he applieth the generall vnto himselfe, he applieth not immediately saluation, but first he applieth sinne to himselfe, and then saluation:
In application when he Applieth the general unto himself, he Applieth not immediately salvation, but First he Applieth sin to himself, and then salvation:
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he saith not first, I am saued, but first hee saieth, I am the greatest amongst sinners,
he Says not First, I am saved, but First he Saith, I am the greatest among Sinners,
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& thereafter he saith, I haue obtained mercy. Then take heed to thy application.
& thereafter he Says, I have obtained mercy. Then take heed to thy application.
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When thou hearest, by the preaching of the Gospell, saluation offered to sinners, take not first to thy selfe saluation,
When thou Hearst, by the preaching of the Gospel, salvation offered to Sinners, take not First to thy self salvation,
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but first take sinne and death: then take life, and apply it to thy selfe:
but First take sin and death: then take life, and apply it to thy self:
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Rejoyce not first at the preaching of the glad tithinges of saluation, but first conceiue a displeasure:
Rejoice not First At the preaching of the glad tithings of salvation, but First conceive a displeasure:
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then let joy arise out of displeasure: for joy of saluatiō must arise out of the displeasure, through the feare of damnation.
then let joy arise out of displeasure: for joy of salvation must arise out of the displeasure, through the Fear of damnation.
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It shall passe thy power to finde joye through the sense of mercy and saluation ▪ before thou find sadnesse & heauinesse of heart through the sense of sinne and damnation.
It shall pass thy power to find joy through the sense of mercy and salvation ▪ before thou find sadness & heaviness of heart through the sense of sin and damnation.
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Euen as ye see a spring of water will not breake out of a rocke except the rocke bee broken:
Eve as you see a spring of water will not break out of a rock except the rock be broken:
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Euen so is it with this effect, No joye can bee to the heart of a Christian man or woman, till the heart be contrite and broken with sadnesse through the sense of sinne:
Even so is it with this Effect, No joy can be to the heart of a Christian man or woman, till the heart be contrite and broken with sadness through the sense of sin:
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The heart is first exceeding heauy and sorrowfull, and out of that heauinesse ariseth the joy:
The heart is First exceeding heavy and sorrowful, and out of that heaviness arises the joy:
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and the heauier the heart is, the greater the joye is.
and the Heavier the heart is, the greater the joy is.
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Would to God we had this sorrow & sadnesse, and the sense of the wrath of God in our hearts for sinne:
Would to God we had this sorrow & sadness, and the sense of the wrath of God in our hearts for sin:
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for the saddest heart for sinne will get the greatest joy, & euermore the greater sadnesse, the greater joye.
for the Saddest heart for sin will get the greatest joy, & evermore the greater sadness, the greater joy.
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If our hearts bee grieued, and weary with the sight of sinne, wee shall haue such a spirituall joy, as the world knoweth not:
If our hearts be grieved, and weary with the sighed of sin, we shall have such a spiritual joy, as the world Knoweth not:
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And this joy is as sure an earnest-penny of that joy of Heauē, as euer was.
And this joy is as sure an earnest-penny of that joy of Heaven, as ever was.
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And he that hath that joy that ariseth from that sorow in the hart for sinne, he hath a sufficient warrand of that joy in Heauen:
And he that hath that joy that arises from that sorrow in the heart for sin, he hath a sufficient warrant of that joy in Heaven:
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and hee that hath not that joy, hee hath no warrand of that Heauenly joye:
and he that hath not that joy, he hath no warrant of that Heavenly joy:
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Therefore Christ saieth, Blessed are they that mourne, for they shalbe comforted, Mat. 5. 4. Now in this world this joy is mixed with teares,
Therefore christ Saith, Blessed Are they that mourn, for they shall comforted, Mathew 5. 4. Now in this world this joy is mixed with tears,
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but then it shall be a perfect joy, and all teares shalbe wiped away from our eyes.
but then it shall be a perfect joy, and all tears shall wiped away from our eyes.
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Now for Christes sake put away vanitie and wantonnesse and let euery one of vs take vp a new course of life, that we may mourne and weep vnfainedly for our sinnes, (for we haue all neede) that in stead of this worldly joy, wee may get that solide & vnspeakeable joy that ariseth out of sadnesse:
Now for Christ's sake put away vanity and wantonness and let every one of us take up a new course of life, that we may mourn and weep unfeignedly for our Sins, (for we have all need) that in stead of this worldly joy, we may get that solid & unspeakable joy that arises out of sadness:
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otherwise we only enjoy the name of Christians, but as the disposition of the heart which is required in a Christian, it is farre from vs. Yet marke further:
otherwise we only enjoy the name of Christians, but as the disposition of the heart which is required in a Christian, it is Far from us Yet mark further:
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His conscience is not onelie wakened with the sense of sinne, hee is not onelie touched with a true sorrow for it,
His conscience is not only wakened with the sense of sin, he is not only touched with a true sorrow for it,
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but also he maketh a cleare & plaine confession of it. Then mark it:
but also he makes a clear & plain Confessi of it. Then mark it:
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Before thou gettest mercy in Christ, thou must first of necessity acknowledge & confesse thy sin:
Before thou gettest mercy in christ, thou must First of necessity acknowledge & confess thy since:
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for confession of sinne must of necessity go before mercy.
for Confessi of sin must of necessity go before mercy.
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Dauid found this by experience, for so long as he held his tongue, and would not confesse his sinne, he could find nothing but the wrath & heauie hand of God against him:David found this by experience, for so long as he held his tongue, and would not confess his sin, he could find nothing but the wrath & heavy hand of God against him:
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My bones (saieth hee) were consumed, I roared all the day, &c:My bones (Saith he) were consumed, I roared all the day, etc.:
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but assoone as hee taketh this resolution with himselfe, I will confesse against my selfe, my wickednesse vnto the Lord:
but As soon as he Takes this resolution with himself, I will confess against my self, my wickedness unto the Lord:
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then hee found the Lord to shew mercy on him, and to forgiue him ye punishment of his sin, Psal. 32. 3. 4. 5. And to what purpose shoulde any man cou•r his sinnes from God, whose all-seeing eyes pierce into the braines and moste secrete corners of the heart,
then he found the Lord to show mercy on him, and to forgive him you punishment of his since, Psalm 32. 3. 4. 5. And to what purpose should any man cou•r his Sins from God, whose All-seeing eyes pierce into the brains and most secret corners of the heart,
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and to whom all things are open & patent, and who knoweth euery mans sinnes better than he can doe himselfe? Why shouldest thou then dissemble with Him? why shouldest thou not make a plaine & open confession of thy sinnes vnto Him, that thou mayest get mercy? Another thing would be marked:
and to whom all things Are open & patent, and who Knoweth every men Sins better than he can do himself? Why Shouldst thou then dissemble with Him? why Shouldst thou not make a plain & open Confessi of thy Sins unto Him, that thou Mayest get mercy? another thing would be marked:
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Hee is not content to confesse his sin, but he saith, I am the chiefe of sinners:
He is not content to confess his since, but he Says, I am the chief of Sinners:
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Hee saieth not simply, I am a sinner, but the chiefest sinner, the first sinner in the world.
He Saith not simply, I am a sinner, but the chiefest sinner, the First sinner in the world.
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Brethren, if we had a sense of our sin, euen the least sinner of vs would thinke he were the greatest, hee would not goe about to excuse his sinne, hee woulde not cloake it as Cam did, hee would not extenuate it, much lesse would hee haue a proude conceit of himselfe, and of his own righteousnesse:
Brothers, if we had a sense of our since, even the least sinner of us would think he were the greatest, he would not go about to excuse his sin, he would not cloak it as Cam did, he would not extenuate it, much less would he have a proud conceit of himself, and of his own righteousness:
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he would not enter in as that proude Pharisee did, Luke 18. 10, who helde vp his head,
he would not enter in as that proud Pharisee did, Lycia 18. 10, who held up his head,
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and saide, I am not as other men ▪ extortioners, vnjust, adulterers, or euen as this Publicane:
and said, I am not as other men ▪ extortioners, unjust, Adulterers, or even as this Publican:
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The poore Publicane was in ye meane time hinging down his head: but hee was a greater sinner.
The poor Publican was in you mean time hinging down his head: but he was a greater sinner.
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But if thou enter into comparison with others, and haue a sense of thy sin, thou wilt thinke with thy selfe, There is not so great a sinner in the world as I am,
But if thou enter into comparison with Others, and have a sense of thy since, thou wilt think with thy self, There is not so great a sinner in the world as I am,
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& thou wilt say with Paul, I am the first and chiefest of sinners.
& thou wilt say with Paul, I am the First and chiefest of Sinners.
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Now when he hath applied the generall sentence to himselfe, and shewed that the Lord had giuen him mercy and saluation.
Now when he hath applied the general sentence to himself, and showed that the Lord had given him mercy and salvation.
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He setteth downe next the end of this grace:
He sets down next the end of this grace:
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But herefore (saieth hee) he had mercy on me, that he might first shew on me al long suffering: there is an end:But Therefore (Saith he) he had mercy on me, that he might First show on me all long suffering: there is an end:
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another end is, that I should be an example, to others in the world.
Another end is, that I should be an Exampl, to Others in the world.
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Nowe, Brethren, when God sheweth mercy on any man, it is not for nothing, it is not without great & manifest causes,
Now, Brothers, when God shows mercy on any man, it is not for nothing, it is not without great & manifest Causes,
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for He will not cast grace lightly away:
for He will not cast grace lightly away:
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Indeed He will giue these temporall benefits to the wicked, because He esteemeth not so much of them:
Indeed He will give these temporal benefits to the wicked, Because He esteems not so much of them:
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Hee will throwe a lordship, an earledome, yea a kingdome, to a reprobate:
He will throw a lordship, an earldom, yea a Kingdom, to a Reprobate:
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but as for one spunke of y• spirituall grace of Iesus Christ, He will know well to whom He giueth it:
but as for one spunk of y• spiritual grace of Iesus christ, He will know well to whom He gives it:
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He will take good heed to whom Hee giueth one drop of that precious blood of Iesus Christ,
He will take good heed to whom He gives one drop of that precious blood of Iesus christ,
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and Hee will loue them exceedingly.
and He will love them exceedingly.
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Thinke yee not that hee would loue a leprous man well, that would washe him with his owne blood? The preciousest liquor that euer was in the world, is the blood of the Lord Iesus,
Think ye not that he would love a leprous man well, that would wash him with his own blood? The preciousest liquour that ever was in the world, is the blood of the Lord Iesus,
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yea, such is the worthinesse & preciousnesse thereof, that all the worlde will not buy one drop of it.
yea, such is the worthiness & preciousness thereof, that all the world will not buy one drop of it.
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Shall we not thinke then, that He loueth that man well, whome Hee washeth with His blood? Shall we not thinke, that He beareth an vnspeakeable loue to that man whom He washeth with His Holy Spirit? Marke it, Brethren:
Shall we not think then, that He loves that man well, whom He washes with His blood? Shall we not think, that He bears an unspeakable love to that man whom He washes with His Holy Spirit? Mark it, Brothers:
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Mercy commeth by chance to no man: it is vsually said, Kingdomes come of hap: but it is not so with mercy and the grace of Iesus Christ:
Mercy comes by chance to no man: it is usually said, Kingdoms come of hap: but it is not so with mercy and the grace of Iesus christ:
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none gets it but these whose names are writtē vp in the booke of life:
none gets it but these whose names Are written up in the book of life:
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none are called to the participation of one spunke of that sauing grace, but they who were predestinated from all eternity.
none Are called to the participation of one spunk of that Saving grace, but they who were predestinated from all eternity.
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And therefore, if thou hast gotten one spunke of grace, count with thy selfe, that thou wast predestinated from all eternity to euerlasting life,
And Therefore, if thou hast got one spunk of grace, count with thy self, that thou wast predestinated from all eternity to everlasting life,
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and count with thy selfe, that thou hast gotten a more excellent and precious thing, than if thou hadst gotten all the world.
and count with thy self, that thou hast got a more excellent and precious thing, than if thou Hadst got all the world.
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Now as He will not lightly giue grace, so He giueth it not for the person himself alone, who receiueth the grace:
Now as He will not lightly give grace, so He gives it not for the person himself alone, who receiveth the grace:
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but Hee will haue a consequence following vpon the giuing of that grace and mercy: first, He will haue the glory of that grace and mercy to Himselfe:
but He will have a consequence following upon the giving of that grace and mercy: First, He will have the glory of that grace and mercy to Himself:
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and what more? Hee will set him, on whome Hee hath vouchsased that grace and mercy, to be a spectacle and example of His mercy before the worlde.
and what more? He will Set him, on whom He hath vouchsased that grace and mercy, to be a spectacle and Exampl of His mercy before the world.
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To speake of the first ende, That he should show on mee al clemency:
To speak of the First end, That he should show on me all clemency:
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that is, that shewing such mercy on me who was the greatest sinner, Hee might manifest and declare the exceeding greatnesse of His mercie to the world.
that is, that showing such mercy on me who was the greatest sinner, He might manifest and declare the exceeding greatness of His mercy to the world.
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Brethren, the thing that God looketh to in His workes, is, that Hee might bee glorified in His essentiall properties:
Brothers, the thing that God looks to in His works, is, that He might be glorified in His essential properties:
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but aboue all the rest of His properties, Hee will bee glorified in His mercy, He will bee glorified in His power, in His wisedome, in his justice.
but above all the rest of His properties, He will be glorified in His mercy, He will be glorified in His power, in His Wisdom, in his Justice.
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Sodome and Gomorrha was a spectacle to sinners of His justice, to terrifie sinners to the ende of the worlde.Sodom and Gomorrha was a spectacle to Sinners of His Justice, to terrify Sinners to the end of the world.
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But aboue all, Hee seeketh to bee glorified in His owne mercy.
But above all, He seeks to be glorified in His own mercy.
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Aboue all things the Lord will haue His loue and mercy to shine in the worlde, Hee will haue the creature to glorifie Him in His mercy.
Above all things the Lord will have His love and mercy to shine in the world, He will have the creature to Glorify Him in His mercy.
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What is the cause that Hee sent Christ into the worlde? That in Christ His mercy might shine in the world.
What is the cause that He sent christ into the world? That in christ His mercy might shine in the world.
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What is the cause of this preaching of the Euangell? Why is it sent? That His mercy might shine in the worlde:
What is the cause of this preaching of the Evangel? Why is it sent? That His mercy might shine in the world:
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And all the Pastors should teach and proclaime this mercie of God, and not speake of judgement,
And all the Pastors should teach and proclaim this mercy of God, and not speak of judgement,
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but when men regardeth not His mercy.
but when men Regardeth not His mercy.
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Looke what the LORD will doe, that His mercy should shine in the world, Hee will take blasphemous persons, persecuters, oppressors, such as Paul was,
Look what the LORD will do, that His mercy should shine in the world, He will take blasphemous Persons, persecuters, Oppressors's, such as Paul was,
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and Hee will shewe mercy vpon them, Hee will make them to be spectacles of His mercy in the sight of the world, that all the worlde shoulde stand wondering, that the Lord sheweth mercy vpon them.
and He will show mercy upon them, He will make them to be spectacles of His mercy in the sighed of the world, that all the world should stand wondering, that the Lord shows mercy upon them.
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And there is not one of them who are justified by Christ, but they are spectacles of the mercy of God, set before the world, to make the world to wonder at his mercy:
And there is not one of them who Are justified by christ, but they Are spectacles of the mercy of God, Set before the world, to make the world to wonder At his mercy:
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that so wee may learne to knowe, and deepely to consider, the mercy of GOD, not onely by His worde,
that so we may Learn to know, and deeply to Consider, the mercy of GOD, not only by His word,
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but also by His workes and examples of them that haue obtained mercy.
but also by His works and Examples of them that have obtained mercy.
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Now to come to the second ende, hee saieth, Unto the example of them that shall in time to come beleeue in him.
Now to come to the second end, he Saith, Unto the Exampl of them that shall in time to come believe in him.
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Then Paul getteth mercy not for himselfe onely, but also for other sinners, who seeing this mercy shewed vpon him, might reason with themselues and say, Yonder blasphemer, yonder persecuter, yonder oppressor, hath gotten mercy,
Then Paul gets mercy not for himself only, but also for other Sinners, who seeing this mercy showed upon him, might reason with themselves and say, Yonder blasphemer, yonder Persecutor, yonder oppressor, hath got mercy,
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and may not I likewise bee assured to get mercy? Therefore, when thou seest that the Lord is merciful to any man, say with thy selfe, It is not for nothing that the Lord hath giuen this man mercy:
and may not I likewise be assured to get mercy? Therefore, when thou See that the Lord is merciful to any man, say with thy self, It is not for nothing that the Lord hath given this man mercy:
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but it is for my cause, that I may by his example be stirred vp to seeke mercy:
but it is for my cause, that I may by his Exampl be stirred up to seek mercy:
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therefore I will goe and get mercy at his handes. But alas! such is our security and senselesnesse, that howbeit the Lord be continually calling vpon vs,
Therefore I will go and get mercy At his hands. But alas! such is our security and senselessness, that howbeit the Lord be continually calling upon us,
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and offering mercy vnto vs by His worde, and likewise by euer setting foorth before vs godlie men and women, that of vnholy creatures are made holy creatures, to be spectacles of His mercie, that by them wee should take example:
and offering mercy unto us by His word, and likewise by ever setting forth before us godly men and women, that of unholy creatures Are made holy creatures, to be spectacles of His mercy, that by them we should take Exampl:
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yet all these meanes that God vseth to testifie His mercy vnto vs, mooueth vs not to consider and take vp His mercy.
yet all these means that God uses to testify His mercy unto us, moveth us not to Consider and take up His mercy.
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But blessed is that soule that can learn by anie of these meanes, to take vp the mercie of GOD, and to seeke for it:
But blessed is that soul that can Learn by any of these means, to take up the mercy of GOD, and to seek for it:
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for mercie is the preciousest jewell that euer was.
for mercy is the preciousest jewel that ever was.
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Therefore, when thou findest not assurance of mercy, then be sorie for it, and striue earnestly to obtaine it:
Therefore, when thou Findest not assurance of mercy, then be sorry for it, and strive earnestly to obtain it:
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for there is no surer token that the Lord is to shew mercie to anie soule,
for there is no Surer token that the Lord is to show mercy to any soul,
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than vvhen vpon the sight and feeling of the vvant thereof the soule is grieued, and striueth and endeuoureth more and more to obtaine a more full assurance thereof.
than when upon the sighed and feeling of the want thereof the soul is grieved, and strives and endeavoureth more and more to obtain a more full assurance thereof.
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And therefore, vvhen I consider howe men in this Land are sleeping in sinne, vvithout anie remorse of conscience,
And Therefore, when I Consider how men in this Land Are sleeping in sin, without any remorse of conscience,
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and are so carelesse to seeke to haue assurance of mercie, I am afraide, that the LORD is about to vvith-draw mercie from this Nation.
and Are so careless to seek to have assurance of mercy, I am afraid, that the LORD is about to withdraw mercy from this nation.
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The LORD auert His vvrath, and be mercifull vnto this sinfull Nation, for CHRISTES sake:
The LORD avert His wrath, and be merciful unto this sinful nation, for CHRIST'S sake:
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To vvhom vvith the Father, and the Holy Spirit, be all honour, praise, and glory, vvorlde vvithout end, AMEN. FINIS.
To whom with the Father, and the Holy Spirit, be all honour, praise, and glory, world without end, AMEN. FINIS.
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