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OF QVENCHING, AND NOT QVENCHING OF THE SPIRIT 1 THES. 1.19. Quench not the Spirit.
OF QUENCHING, AND NOT QUENCHING OF THE SPIRIT 1 THESE. 1.19. Quench not the Spirit.
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IN the 16. Vers. the Apostle had exhorted the Thessalonians to rejoyce evermore. That is, that they should carry themselves so holily,
IN the 16. Vers. the Apostle had exhorted the Thessalonians to rejoice evermore. That is, that they should carry themselves so holily,
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& circumspectly, they should walke so closely with God, that they might have continuall joy in the Holy Ghost from the sence of Gods love, and favour.
& circumspectly, they should walk so closely with God, that they might have continual joy in the Holy Ghost from the sense of God's love, and favour.
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For it is a sure thing that a Christian so demeaning himselfe as his rule guides him, may live the most comfortable life of any man in the world.
For it is a sure thing that a Christian so demeaning himself as his Rule guides him, may live the most comfortable life of any man in the world.
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He may keepe a continuall feast, and a feast is made for laughter, Eccl. 10. Dayes of feasting are dayes of joy;He may keep a continual feast, and a feast is made for laughter, Ecclesiastes 10. Days of feasting Are days of joy;
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and so a Christian may make all his dayes festivall, and joyfull like the dayes of the Jewes Purim, Ester 9. dayes of feasting and of joy.
and so a Christian may make all his days festival, and joyful like the days of the Jews Purim, Ester 9. days of feasting and of joy.
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If it be not so with a Christian, it is most what his owne fault,
If it be not so with a Christian, it is most what his own fault,
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and comes from some fayling and miscarriage in himselfe, that hee doth not that which he should, to maintaine his heart in this happie frame.
and comes from Some failing and miscarriage in himself, that he does not that which he should, to maintain his heart in this happy frame.
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The Apostle therefore having advised hereto he layes downe some rules and meanes in certaine precepts,
The Apostle Therefore having advised hereto he lays down Some rules and means in certain Precepts,
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for the procuring and preserving of this spirituall joy.
for the procuring and preserving of this spiritual joy.
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1. The First Precept, vers. 17. pray continually. He that would rejoyce continually, must pray continually, he that would rejoyce evermore, must pray evermore. As is our conscience of,
1. The First Precept, vers. 17. pray continually. He that would rejoice continually, must pray continually, he that would rejoice evermore, must pray evermore. As is our conscience of,
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and constancy in the duty of prayer: such is the constancie of our joy. Prayer neglected, intermitted brings an Eclips, & an Intermission, and Interruption of our joy.
and constancy in the duty of prayer: such is the constancy of our joy. Prayer neglected, intermitted brings an Eclipse, & an Intermission, and Interruption of our joy.
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Seldome praying, and constant rejoycing will never stand together.
Seldom praying, and constant rejoicing will never stand together.
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2. The second Precept is this, vers. 18. In al things give thankes, He that would rejoyce in all estates and conditions must be thankefull in all estates and conditions.
2. The second Precept is this, vers. 18. In all things give thanks, He that would rejoice in all estates and conditions must be thankful in all estates and conditions.
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He that would rejoyce NONLATINALPHABET, whether in every thing, or in every time must be thankefull NONLATINALPHABET.
He that would rejoice, whither in every thing, or in every time must be thankful.
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The more thankefull wee are to God, the more cause of joy we shall have in God.
The more thankful we Are to God, the more cause of joy we shall have in God.
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3. The third Precept, is this verse 19. Quench not the spirit. He that would rejoyce evermore must keepe the spirit unquench'd.
3. The third Precept, is this verse 19. Quench not the Spirit. He that would rejoice evermore must keep the Spirit unquenched.
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The way to keep ones self warme, is to keepe the fire burning.
The Way to keep ones self warm, is to keep the fire burning.
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It is a fond thing for a man to quench his fire, and then thinke to keepe himselfe still warme.
It is a found thing for a man to quench his fire, and then think to keep himself still warm.
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It is no wonder that this man complaines of cold, that hath let his fire goe out,
It is no wonder that this man complains of cold, that hath let his fire go out,
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or hath himselfe quench'd, and extinguisht it. And thus we have the coherence of these words with the former.
or hath himself quenched, and extinguished it. And thus we have the coherence of these words with the former.
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Now for the words, Quench not the spirit. In them there is a Metaphor, and a Metonymie.
Now for the words, Quench not the Spirit. In them there is a Metaphor, and a Metonymy.
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The metaphor in the word Quench: Quenching properly is of fire, when the light and heate of fire is abated and put out, wee use to say it is quenched.
The metaphor in the word Quench: Quenching properly is of fire, when the Light and heat of fire is abated and put out, we use to say it is quenched.
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And hence is this word borrowed to signifie the abating, decaying, or extinguishing of the spirit.
And hence is this word borrowed to signify the abating, decaying, or extinguishing of the Spirit.
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The Metonymie is in the word Spirit. Spirit is taken I. For the essence of the Deity.
The Metonymy is in the word Spirit. Spirit is taken I For the essence of the Deity.
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So John 4. God is a Spirit. It is not so taken here. II. For the third person in the Trinity, the Holy Ghost. 1 John 5.7. The Father, the Word, and the holy Spirit. This is not meant here. III.
So John 4. God is a Spirit. It is not so taken Here. II For the third person in the Trinity, the Holy Ghost. 1 John 5.7. The Father, the Word, and the holy Spirit. This is not meant Here. III.
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For the gifts of the Spirit. And thus it is here meant.
For the Gifts of the Spirit. And thus it is Here meant.
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Quench not the gifts and graces of the Spirit. Now the Spirit, in this sense is taken diversly.
Quench not the Gifts and graces of the Spirit. Now the Spirit, in this sense is taken diversely.
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1. First for the gift of Prophesie. 1 Sam. 10.6.10. Then the Spirit of the Lord shall come upon thee;
1. First for the gift of Prophesy. 1 Sam. 10.6.10. Then the Spirit of the Lord shall come upon thee;
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And the spirit of the Lord came upon him, viz. upon Saul. 2. For Gifts and Abilities, to discharge any calling, whether it bee extraordinary or heroicall,And the Spirit of the Lord Come upon him, viz. upon Saul. 2. For Gifts and Abilities, to discharge any calling, whither it be extraordinary or heroical,
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and this is called the Spirit of fortitude and courage, Judg. 14.6. The spirit of the Lord came upon Sampson, Judg. 3.10. Vpon Othniel, and upon Saul against Nahash. 1 Sam. 11.6.
and this is called the Spirit of fortitude and courage, Judges 14.6. The Spirit of the Lord Come upon Sampson, Judges 3.10. Upon Othniel, and upon Saul against Nahash. 1 Sam. 11.6.
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Or whether it bee ordinary gifts of government by which a man is fitted for Magistracy, 1 Sam. 10.6. or for Ministeriall gifts.
Or whither it be ordinary Gifts of government by which a man is fitted for Magistracy, 1 Sam. 10.6. or for Ministerial Gifts.
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Or for art and skill in any mechanicall trade, Exod. 31.3. Bezaliel was filled with the Spirit of God to finde out curious workes to worke in gold.
Or for art and skill in any mechanical trade, Exod 31.3. Bezaliel was filled with the Spirit of God to find out curious works to work in gold.
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3. For the gifts and common graces of Illumination, as knowledge of the doctrine of religion, understanding of the truthes of the Gospel,
3. For the Gifts and Common graces of Illumination, as knowledge of the Doctrine of Religion, understanding of the truths of the Gospel,
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and other such common graces as Reprobates may have. Thus it is taken Heb. 4.6. have tasted of the heavenly gift, and made partakers of the holy Ghost.
and other such Common graces as Reprobates may have. Thus it is taken Hebrew 4.6. have tasted of the heavenly gift, and made partakers of the holy Ghost.
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That is, if they had their understandings inlightned & their judgemēts convinced of the Gospel, if they were inlightned by the work of the Spirit of God.
That is, if they had their understandings enlightened & their Judgments convinced of the Gospel, if they were enlightened by the work of the Spirit of God.
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4. Fourthly, It is taken for the graces of sanctification, for the sanctifying gifts of the spirit.
4. Fourthly, It is taken for the graces of sanctification, for the sanctifying Gifts of the Spirit.
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And therefore it is that the name of the spirit is given to diverse graces, as Isa. 11.2. The spirit of meeknesse, Ephes. 1.17. The spirit of faith, 1 Cor. 4.13. And the spirit of love, 2 Tim. 1.17. that is, the gift of meeknesse, faith, love, infused by the Holy Ghost.
And Therefore it is that the name of the Spirit is given to diverse graces, as Isaiah 11.2. The Spirit of meekness, Ephesians 1.17. The Spirit of faith, 1 Cor. 4.13. And the Spirit of love, 2 Tim. 1.17. that is, the gift of meekness, faith, love, infused by the Holy Ghost.
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Now concerning these graces of sanctification, we must remember two Distinctions.
Now Concerning these graces of sanctification, we must Remember two Distinctions.
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Distinct. 1. Some sanctifying graces are radicall, originall, fundamentall graces, primary graces as they may be called, which are the immediate worke of the spirit, as faith, hope, love:Distinct. 1. some sanctifying graces Are radical, original, fundamental graces, primary graces as they may be called, which Are the immediate work of the Spirit, as faith, hope, love:
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others are secondary graces issuing and flowing from these, which though the Spirit workes too, yet it workes by these:
Others Are secondary graces issuing and flowing from these, which though the Spirit works too, yet it works by these:
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such is joy which arises from faith, Rom. 14. Fill your hearts with joy in all beleeving:
such is joy which arises from faith, Rom. 14. Fill your hearts with joy in all believing:
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such is confidence arising from hope; such is zeale and fervour of spirit arising from love.
such is confidence arising from hope; such is zeal and fervour of Spirit arising from love.
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These are, as it were, the lustre, the shine, the radiancy of the radicall fundamentall graces.
These Are, as it were, the lustre, the shine, the radiancy of the radical fundamental graces.
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They are the flame of them.
They Are the flame of them.
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There is a difference between the coales of fire that lye on the harth, and the flame of the fire which is kindled from the coals on the harth.
There is a difference between the coals of fire that lie on the hearth, and the flame of the fire which is kindled from the coals on the hearth.
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When a mans faith causes joy, then faith flames; when his hope breedes confidence, then hope flames;
When a men faith Causes joy, then faith flames; when his hope breeds confidence, then hope flames;
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and when a mans love makes him zealous, then his love flames, and burnes out. They are like the body of the Sunne, and the beames of the Sunne;
and when a men love makes him zealous, then his love flames, and burns out. They Are like the body of the Sun, and the beams of the Sun;
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Faith, Hope, Love, they the body; Joy, Confidence, Zeale, they the beames of the Sunne.
Faith, Hope, Love, they thee body; Joy, Confidence, Zeal, they thee beams of the Sun.
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2. Distinct. Wee must consider in the sanctifying graces of the Spirit 3. things. 1. There are the gifts themselves, the habits infused, the habits of faith, hope,
2. Distinct. we must Consider in the sanctifying graces of the Spirit 3. things. 1. There Are the Gifts themselves, the habits infused, the habits of faith, hope,
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and love. 2. There is the use and exercise and act of them. 3. There are the degrees, and severall measures of them.
and love. 2. There is the use and exercise and act of them. 3. There Are the Degrees, and several measures of them.
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4. The Spirit of God signifies the motions and holy suggestions of the spirit, those gracious excitements to dutie.
4. The Spirit of God signifies the motions and holy suggestions of the Spirit, those gracious excitements to duty.
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The Spirit blowes where it listeth. The motions of the spirit are the breathings, and the blasts of it.The Spirit blows where it lists. The motions of the Spirit Are the breathings, and the blasts of it.
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And this is also here meant.
And this is also Here meant.
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Now seeing what Spirit signifies, we are to inquire in what sense, and after what sort the Spirit may be quenched. Quenched it may be,
Now seeing what Spirit signifies, we Are to inquire in what sense, and After what sort the Spirit may be quenched. Quenched it may be,
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or else the counsell is in vaine, not to quench it. And againe, if it may be quenched, it may be an uncomfortable thing;
or Else the counsel is in vain, not to quench it. And again, if it may be quenched, it may be an uncomfortable thing;
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what comfort can a man have in having Gods Spirit, if it may be lost? what comfort to have this fire kindled in our hearts,
what Comfort can a man have in having God's Spirit, if it may be lost? what Comfort to have this fire kindled in our hearts,
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if so be it be a quenchable fire. Therefore for the clearing of this point, wee must know:
if so be it be a quenchable fire. Therefore for the clearing of this point, we must know:
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1. First, take the Spirit for the spirit of prophecie; that may be quencht and lost:
1. First, take the Spirit for the Spirit of prophecy; that may be quenched and lost:
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and so for the gifts of government, Ministery, &c. This Spirit may be quenched.
and so for the Gifts of government, Ministry, etc. This Spirit may be quenched.
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A man may have such gifts much decayed and abated, yea a man may wholly lose such gifts.
A man may have such Gifts much decayed and abated, yea a man may wholly loose such Gifts.
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As it is said of Saul, that the spirit of the Lord came upon him;
As it is said of Saul, that the Spirit of the Lord Come upon him;
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so it is said of him, that ihe Spirit of the Lord departed from him, 1 Sam. 16.14.
so it is said of him, that ihe Spirit of the Lord departed from him, 1 Sam. 16.14.
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Secondly, Take the Spirit for the gifts & common graces of illumination;
Secondly, Take the Spirit for the Gifts & Common graces of illumination;
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and so the spirit may be quencht, and utterly extinguished, so as such may quite lose that grace that look'd like grace,
and so the Spirit may be quenched, and utterly extinguished, so as such may quite loose that grace that looked like grace,
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and came very neere a saving grace.
and Come very near a Saving grace.
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If they fall away, Heb. 6. Therefore men may have all that there is spoken of which fall away.If they fallen away, Hebrew 6. Therefore men may have all that there is spoken of which fallen away.
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Thirdly, take the Spirit for the sanctifying Spirit, and then make use of this first distinction.
Thirdly, take the Spirit for the sanctifying Spirit, and then make use of this First distinction.
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And according to it, the radicall and fundamentall graces of the spirit, such as faith, hope, love, cannot be wholly & totally extinguished, where once they are wrought in the heart,
And according to it, the radical and fundamental graces of the Spirit, such as faith, hope, love, cannot be wholly & totally extinguished, where once they Are wrought in the heart,
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but yet their lustre, their radiancie, their shine, and flame may bee quenched.
but yet their lustre, their radiancy, their shine, and flame may be quenched.
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A man though he cannot lose his faith, yet he may lose and want, and quench his joy.
A man though he cannot loose his faith, yet he may loose and want, and quench his joy.
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A man, though he cannot lose his hope, yet may lose his comfort, and confidence. A man, though he cannot lose his love, yet may coole his zeale and fervour:
A man, though he cannot loose his hope, yet may loose his Comfort, and confidence. A man, though he cannot loose his love, yet may cool his zeal and fervour:
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Wee see in a fire, the wood may bee burnt out, and so the flame abated, and quite quenched;
we see in a fire, the wood may be burned out, and so the flame abated, and quite quenched;
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but yet there remains still an heap of coales on the harth, and there may be a good fire still, though the flame be quenched.
but yet there remains still an heap of coals on the hearth, and there may be a good fire still, though the flame be quenched.
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The beames of the Sunne doe not alwayes shine out;
The beams of the Sun do not always shine out;
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a cloud may be interposed that may intercept the beames of the Sun, and the bright and comfortable radicie and splendour of them:
a cloud may be interposed that may intercept the beams of the Sun, and the bright and comfortable radicie and splendour of them:
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but yet the body of the Sunne is in heaven still, though the beames be intercepted:
but yet the body of the Sun is in heaven still, though the beams be intercepted:
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So joy, confidence, zeale, may for a time be quenched, lost abated, but though the flame of these be downe,
So joy, confidence, zeal, may for a time be quenched, lost abated, but though the flame of these be down,
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and the beames of these be hindred, yet there are coales of fire in the heart,
and the beams of these be hindered, yet there Are coals of fire in the heart,
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and the body of these is there.
and the body of these is there.
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The flame of the spirit, the feeling & sense of it may be quenched for a time in the seconda-graces thereof,
The flame of the Spirit, the feeling & sense of it may be quenched for a time in the seconda-graces thereof,
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but yet the spirit it selfe, and the cardinall graces thereof remaine still in the heart.
but yet the Spirit it self, and the cardinal graces thereof remain still in the heart.
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It may bee in this, as in that case, Isa. 6.13.
It may be in this, as in that case, Isaiah 6.13.
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As a Teyle Tree, and as an Oake, whose substance is in them, when they cast their leaves.
As a Toil Tree, and as an Oak, whose substance is in them, when they cast their leaves.
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An Oake may be greene and flourishing all the Summer, but when Winter comes, it casts and loseth the leaves,
an Oak may be green and flourishing all the Summer, but when Winter comes, it Cast and loses the leaves,
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but yet when the leaves are gone, the life is not gone, the substance and the sap is in it still, though the leafe be gone.
but yet when the leaves Are gone, the life is not gone, the substance and the sap is in it still, though the leaf be gone.
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Faith, Hope, Love, these are the sap and substance of a Christian;
Faith, Hope, Love, these Are the sap and substance of a Christian;
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joy, confidence, zeale, these are his leaves. There may come a Winter, when a Christian may cast his leaves, may lose his joy, &c. but yet even then his substance and his sap of faith, hope, and love is in him.
joy, confidence, zeal, these Are his leaves. There may come a Winter, when a Christian may cast his leaves, may loose his joy, etc. but yet even then his substance and his sap of faith, hope, and love is in him.
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It is one thing to lose life, another thing to lose a leafe. A Christian may be a Teyle Tree,
It is one thing to loose life, Another thing to loose a leaf. A Christian may be a Toil Tree,
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or an Oke without a leafe, but not without life. This we shall see plaine in Davids case, Psal. 51.11, 12. Take not away thine holy spirit from me, Restore to me the joy salvation.
or an Oak without a leaf, but not without life. This we shall see plain in Davids case, Psalm 51.11, 12. Take not away thine holy Spirit from me, Restore to me the joy salvation.
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It is cleer therefore that though David had the joy of the spirit quenched, yet the spirit still unquenched:
It is clear Therefore that though David had the joy of the Spirit quenched, yet the Spirit still unquenched:
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The spirit quenched in regard of the joy of the flame, but not quenched in regard of the fundamentall graces thereof, not in regard of the fire of it.
The Spirit quenched in regard of the joy of the flame, but not quenched in regard of the fundamental graces thereof, not in regard of the fire of it.
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The flame was downe, but the fire was alive.
The flame was down, but the fire was alive.
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That the flame was quenched it appeares, because he prayes, Restore to me the joy of thy salvation, as if he should say, Lord kindle this flame againe, therefore the flame was quencht:
That the flame was quenched it appears, Because he prays, Restore to me the joy of thy salvation, as if he should say, Lord kindle this flame again, Therefore the flame was quenched:
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But yet the spirit was not taken away in the fundamentall graces thereof, for he saith, Take not away thy spirit from me.
But yet the Spirit was not taken away in the fundamental graces thereof, for he Says, Take not away thy Spirit from me.
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If that had beene taken away, he would have said, Restore to me thy spirit againe,
If that had been taken away, he would have said, Restore to me thy Spirit again,
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as he doth his joy which his sin had quencht;
as he does his joy which his since had quenched;
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but saying, Take not away, that argues that hee still had the spirit, though the joy was gone.
but saying, Take not away, that argues that he still had the Spirit, though the joy was gone.
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He was still as an Oake which had cast her leafe, he had his substance in him:
He was still as an Oak which had cast her leaf, he had his substance in him:
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he had lost his leafe, his joy was gone, but hee had not lost his life; Gods Spirit was still in him; untaken from him.
he had lost his leaf, his joy was gone, but he had not lost his life; God's Spirit was still in him; untaken from him.
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Object. But this may be a Doctrine of security;Object. But this may be a Doctrine of security;
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what care I for quenching the flame, so long as the fire goes not out? what care I for my joy, if I lose not my faith, &c. Answ. This Doctrine is no ground at all for security:
what care I for quenching the flame, so long as the fire Goes not out? what care I for my joy, if I loose not my faith, etc. Answer This Doctrine is no ground At all for security:
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For 1. it must be a mans care not onely to maintaine fire, but to maintaine flame;
For 1. it must be a men care not only to maintain fire, but to maintain flame;
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not only to have substance, but to have his leafe greene.
not only to have substance, but to have his leaf green.
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The righteous must be a tree not only bringing forth fruit, but a Tree also whose leafe must not wither, Psal. 1.3. 2. There is little comfort in life when there wants a leafe; little comfort in faith, when by sinne we quench our joy. A man when he is a colde takes no pleasure in a fire that burnes not, flames not, it does him no good to see the coales lye smothering under green wood.
The righteous must be a tree not only bringing forth fruit, but a Tree also whose leaf must not wither, Psalm 1.3. 2. There is little Comfort in life when there Wants a leaf; little Comfort in faith, when by sin we quench our joy. A man when he is a cold Takes no pleasure in a fire that burns not, flames not, it does him no good to see the coals lie smothering under green wood.
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Though a man have the radicall graces, yet little comfort in them during the want of the other:
Though a man have the radical graces, yet little Comfort in them during the want of the other:
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Because whilst these secondary grace are wanting, it brings the conscience to question the presence and truth of the primary ones.
Because while these secondary grace Are wanting, it brings the conscience to question the presence and truth of the primary ones.
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The want of the leafe makes the conscience question the life of grace.
The want of the leaf makes the conscience question the life of grace.
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If there were any comfort in such a case, what needed David, having the spirit, beg to have his Joy restored? And what makes afflicted consciences in time of tentation call into question the truth of their fundamentall graces,
If there were any Comfort in such a case, what needed David, having the Spirit, beg to have his Joy restored? And what makes afflicted Consciences in time of tentation call into question the truth of their fundamental graces,
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but the want of their flame, of their leafe: So that this gives no way at all to carnall securitie.
but the want of their flame, of their leaf: So that this gives no Way At all to carnal security.
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2. According to the second Distinction, First, there are the infused habits of Faith, Hope, Love, these habits cannot be lost,
2. According to the second Distinction, First, there Are the infused habits of Faith, Hope, Love, these habits cannot be lost,
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and so in regard of these habits the spirit cannot be quencht. Secondly, there is the act, use, and exercise of them:
and so in regard of these habits the Spirit cannot be quenched. Secondly, there is the act, use, and exercise of them:
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In that regard the spirit may be quenched:
In that regard the Spirit may be quenched:
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For though the habit of faith cannot be killed, yet the act, use, and exercise of it may bee deaded,
For though the habit of faith cannot be killed, yet the act, use, and exercise of it may be deadened,
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so as it may not for the present act and worke, and a man not use it.
so as it may not for the present act and work, and a man not use it.
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A man in his drunkennesse loseth the use, but not the faculty of Reason. A man in his sleepe loseth the use, but not the faculty of his sense.
A man in his Drunkenness loses the use, but not the faculty of Reason. A man in his sleep loses the use, but not the faculty of his sense.
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Sinne and temptation may as much distemper the soule, as Wine and strong drinke may doe the braine.
Sin and temptation may as much distemper the soul, as Wine and strong drink may do the brain.
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3. For the measure and degree, in that regard the spirit may be quencht.
3. For the measure and degree, in that regard the Spirit may be quenched.
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A man may come to have a lesse degree of faith, hope, love, a lesse degree of joy and zeale.
A man may come to have a less degree of faith, hope, love, a less degree of joy and zeal.
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The degrees of these may be abated, and yet the things themselves remaine, Apoc. 2.4. It is laid to the charge of the Angel of Ephesus, That he had lost his first love;
The Degrees of these may be abated, and yet the things themselves remain, Apocalypse 2.4. It is laid to the charge of the Angel of Ephesus, That he had lost his First love;
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he sayes not, he had lost his love, or all his love, but his first love, that degree of love he had at first;
he Says not, he had lost his love, or all his love, but his First love, that degree of love he had At First;
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he had love still, but it was not so fervent as before, it was abated in the degree of it,
he had love still, but it was not so fervent as before, it was abated in the degree of it,
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and so the spirit was quenched in degree.
and so the Spirit was quenched in degree.
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So then, looke upon the habits of grace, and in regard of the habit, there is no amission of grace:
So then, look upon the habits of grace, and in regard of the habit, there is no amission of grace:
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Looke upon the act, and in regard of the act, there may bee an intermission of it:
Look upon the act, and in regard of the act, there may be an intermission of it:
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Looke upon the degree, and in regard of the degree, there may be a remission. A remission of degrees,
Look upon the degree, and in regard of the degree, there may be a remission. A remission of Degrees,
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an intermission of acts, but no utter amission of habits, of fundamentall saving sanctifying grace. And thus having opened and cleared the Text, come wee now to some observations.
an intermission of acts, but no utter amission of habits, of fundamental Saving sanctifying grace. And thus having opened and cleared the Text, come we now to Some observations.
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And here first begin with the metaphor, Quench not the spirit. And out of it learne
And Here First begin with the metaphor, Quench not the Spirit. And out of it Learn
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The nature of the Spirit of God, and spirit of grace. That the spirit of God is of the nature of fire:
The nature of the Spirit of God, and Spirit of grace. That the Spirit of God is of the nature of fire:
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so much the word quench implyes, for nothing is properly quenched but fire; Quench not the spirit, is as much as quench not the fire of the spirit.
so much the word quench Implies, for nothing is properly quenched but fire; Quench not the Spirit, is as much as quench not the fire of the Spirit.
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The Spirit of God then is of the nature of fire, Mat. 3.11. He shall baptize you with the Holy Ghost, and with fire, that is, with the Holy Spirit which is as fire, Mar. 9.49. Every man shall be salted with fire:
The Spirit of God then is of the nature of fire, Mathew 3.11. He shall baptise you with the Holy Ghost, and with fire, that is, with the Holy Spirit which is as fire, Mar. 9.49. Every man shall be salted with fire:
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what fire? As the fire of afflictions, and the the fire of the word,
what fire? As the fire of afflictions, and the the fire of the word,
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so the fire of the spirit, Act. 2.3, 4. There appeared to them cloven tongues with fire,
so the fire of the Spirit, Act. 2.3, 4. There appeared to them cloven tongues with fire,
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and they were all filled with the Holy Ghost. Sometimes the Spirit is compared to water, Isa. 44.3. And sometimes againe to fire.and they were all filled with the Holy Ghost. Sometime the Spirit is compared to water, Isaiah 44.3. And sometime again to fire.
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As the Word of God is a fire, Jer. 23. Is not my Word a fire? so is his Spirit a fire.
As the Word of God is a fire, Jer. 23. Is not my Word a fire? so is his Spirit a fire.
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Is not my Spirit a fire? And the Spirit is compared to fire in these regards.
Is not my Spirit a fire? And the Spirit is compared to fire in these regards.
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1. First, Fire, it gives light: And therefore in the want of the light of the Sunne, we make use of fire to afford us light for doing our workes.
1. First, Fire, it gives Light: And Therefore in the want of the Light of the Sun, we make use of fire to afford us Light for doing our works.
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The Sunne was not created till the fourth day, and yet there was light all the three first dayes, which some conceive to have beene from the element of fire under the sphere of the Moone, which gave light unto the world. So Exod. 13.21. They had a piller of fire by night to give them light: Fire and light goe together.
The Sun was not created till the fourth day, and yet there was Light all the three First days, which Some conceive to have been from the element of fire under the sphere of the Moon, which gave Light unto the world. So Exod 13.21. They had a pillar of fire by night to give them Light: Fire and Light go together.
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So is it with the Spirit of God.
So is it with the Spirit of God.
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It is a Spirit of light, Ephes. 1.17, 18. All spirituall illumination comes from this fire.
It is a Spirit of Light, Ephesians 1.17, 18. All spiritual illumination comes from this fire.
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Gods Spirit is an inlightning spirit, 1 Cor. 2.14. The naturall man perceiveth not the things of God;
God's Spirit is an enlightening Spirit, 1 Cor. 2.14. The natural man perceives not the things of God;
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neither can he, because they be spiritually discerned, viz. by the light of the Spirit, which Spirit a naturall man wanting, hee is in the darke for the want of light that should shew unto him divine truths.neither can he, Because they be spiritually discerned, viz. by the Light of the Spirit, which Spirit a natural man wanting, he is in the dark for the want of Light that should show unto him divine truths.
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The Spirit of God is fire that brings light with it, wheresoever Gods Spirit comes there comes light.
The Spirit of God is fire that brings Light with it, wheresoever God's Spirit comes there comes Light.
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2. Secondly, fire as it gives light, so it also gives heate; fire and heate are inseparable:
2. Secondly, fire as it gives Light, so it also gives heat; fire and heat Are inseparable:
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when our bodies are pinched with cold in the winter, comming to the fire wee are warmed and heated;
when our bodies Are pinched with cold in the winter, coming to the fire we Are warmed and heated;
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fire warmes and heates that which is cold, and by the heat of it thawes and melts that which is frozen.
fire warms and heats that which is cold, and by the heat of it thaws and melts that which is frozen.
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Thus is it with the Spirit of God, it is an heating warming Spirit, it warmes and heates the affections, our hearts that are frozen and cold in prayer, hearing, it heates and warmes them, it melts and inlarges them.
Thus is it with the Spirit of God, it is an heating warming Spirit, it warms and heats the affections, our hearts that Are frozen and cold in prayer, hearing, it heats and warms them, it melts and enlarges them.
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It kindles both affections of love, zeale, Joy.
It kindles both affections of love, zeal, Joy.
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The Spirit of God will make a mans heart burne within, in the hearing of the Word, Luke 24. Did not our hearts burne within us when he opened the Scriptures? It will make a mans heart glow and flame in prayer, it will melt a mans heart,
The Spirit of God will make a men heart burn within, in the hearing of the Word, Lycia 24. Did not our hearts burn within us when he opened the Scriptures? It will make a men heart glow and flame in prayer, it will melt a men heart,
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and make it drop at a mans eyes, as Ice thawes and drops against the fire.
and make it drop At a men eyes, as Ice thaws and drops against the fire.
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3. Thirdly, Fire as it heates and warmes, so it also burnes and consumes whatever combustible matter it lights and layes hold upon:
3. Thirdly, Fire as it heats and warms, so it also burns and consumes whatever combustible matter it lights and lays hold upon:
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It feedes upon combustible matter, and leaves not till it have brought it into ashes. Prov. 30.16. Fire is one of the foure things that never sayes it is enough.
It feeds upon combustible matter, and leaves not till it have brought it into Ashes. Curae 30.16. Fire is one of the foure things that never Says it is enough.
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A little sparke of fire burnes downe and consumes whole houses and Townes. It is ever in action, and eating up and consuming what it lights upon.
A little spark of fire burns down and consumes Whole houses and Towns. It is ever in actium, and eating up and consuming what it lights upon.
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So is it with the Spirit of God and the graces of it:
So is it with the Spirit of God and the graces of it:
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When the Spirit of God comes once into a mans heart, looke what combustible matter it findes there, it consumes and eates it up:
When the Spirit of God comes once into a men heart, look what combustible matter it finds there, it consumes and eats it up:
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it will consume and burne up our lusts and corruptions.
it will consume and burn up our Lustiest and corruptions.
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It will doe with the body of sinne, as the King of Moab did with the King of Edom, Am. 2.1. He burnt the bones of the King of Edom into lyme;
It will do with the body of sin, as the King of Moab did with the King of Edom, Am. 2.1. He burned the bones of the King of Edom into lime;
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as the Papists did with Gods servants in Queen Maries dayes, burnes the body thereof into ashes.
as the Papists did with God's Servants in Queen Mary's days, burns the body thereof into Ashes.
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It is like the fire that came downe from Heaven at the fir• sacrifice in the Tabernacle, that turne the sacrifices into ashes.
It is like the fire that Come down from Heaven At the fir• sacrifice in the Tabernacle, that turn the Sacrifices into Ashes.
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Like the fir• that came downe upon Elias sacrifice it burnt not onely the Sacrifice, b• licked up all the water in the ditch •bout the Alter.
Like the fir• that Come down upon Elias sacrifice it burned not only the Sacrifice, b• licked up all the water in the ditch •bout the Alter.
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The Spirit of Go• when it is kindled in a mans heart, makes sore worke amongst a mans co•ruptions.
The Spirit of Go• when it is kindled in a men heart, makes soar work among a men co•ruptions.
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It eates and lickes the• up strangely. A man may see the• hath beene fire by the cinders an• ashes.
It eats and licks the• up strangely. A man may see the• hath been fire by the cinders an• Ashes.
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4. Fourthly, Fire is a purging, p•rifying, refining element: It purg• water of the scum, it separates drosse• baggage from the metals.
4. Fourthly, Fire is a purging, p•rifying, refining element: It purg• water of the scum, it separates drosse• baggage from the metals.
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And as the• is a naturall purifying property in fir• so there was a ceremoniall purificatio• by fire, Numb. 31.23.
And as the• is a natural purifying property in fir• so there was a ceremonial purificatio• by fire, Numb. 31.23.
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Thus is it wit• the Spirit of Grace.
Thus is it wit• the Spirit of Grace.
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And that whic• is said of prayer is true of the Spiri• Malach. 3.2, 3. For prayer purifies b• his spirit,
And that whic• is said of prayer is true of the Spiri• Malachi 3.2, 3. For prayer Purifies b• his Spirit,
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therefore faith is said to p•rifie the heart, Act. 9. and hope is sai• to purge, 1 John 3. Gods Spirit is purging, purifying fire, that fetche• drosse and scum out of a mans soule The fire of the Spirit, this is the true Purgatory fire,
Therefore faith is said to p•rifie the heart, Act. 9. and hope is sai• to purge, 1 John 3. God's Spirit is purging, purifying fire, that fetche• dross and scum out of a men soul The fire of the Spirit, this is the true Purgatory fire,
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and the Purgatory fire that every one must passe, that ever meanes to come to heaven.
and the Purgatory fire that every one must pass, that ever means to come to heaven.
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By all this may men try themselves, whether they have the Spirit of God in them or not.
By all this may men try themselves, whither they have the Spirit of God in them or not.
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If any man have not the Spirit of prayer, the same is none of his, Rom. 8. Therefore it concernes us as much to know whether we have the Spirit,If any man have not the Spirit of prayer, the same is none of his, Rom. 8. Therefore it concerns us as much to know whither we have the Spirit,
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as to know whether we be Christs.
as to know whither we be Christ.
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If men have the spirit of grace in them, their understandings are enlightned, they have a piller of fire that lights them in their way to Canaan. Is the spirit in them, they have their hearts warmed and heated in holy duties of prayer, &c. inlarged hearts in ordinances.
If men have the Spirit of grace in them, their understandings Are enlightened, they have a pillar of fire that lights them in their Way to Canaan. Is the Spirit in them, they have their hearts warmed and heated in holy duties of prayer, etc. enlarged hearts in ordinances.
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They have their lusts consumed, turned into ashes, they have their scum and drosse of earthlinesse, covetousnesse purged out.
They have their Lustiest consumed, turned into Ashes, they have their scum and dross of earthliness, covetousness purged out.
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If thus, it is a signe of these effects of fire that they have the Spirit of God.
If thus, it is a Signen of these effects of fire that they have the Spirit of God.
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But these things shew that men are generally fleshly, not having the Spirit, Jude 19. If thou have Gods Spirit in thee, ho• is it thou hast no more light of knowledge in thee.
But these things show that men Are generally fleshly, not having the Spirit, U^de 19. If thou have God's Spirit in thee, ho• is it thou hast no more Light of knowledge in thee.
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Thou art in the dark therfore no fire in thee, for then woul• there be light in thee.
Thou art in the dark Therefore no fire in thee, for then woul• there be Light in thee.
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How cold, an formall, and frozen is thine heart a Prayer, Sermon, Sacrament: Certainely, if there were fire in thee, ther• would be heate in thee also; no heat• therefore no fire.
How cold, an formal, and frozen is thine heart a Prayer, Sermon, Sacrament: Certainly, if there were fire in thee, ther• would be heat in thee also; no heat• Therefore no fire.
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All thy lusts an• the body of sinne is untouch'd, unhur• thy lusts as strong, thy corruptions a potent as ever.
All thy Lustiest an• the body of sin is untouched, unhur• thy Lustiest as strong, thy corruptions a potent as ever.
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Alas, it may be said o• thee, as of the three children, Dan. 3 when they came out of the fiery furnace, not an haire of their head was singed, not the smell of fire upon their garments. Just so with thee.
Alas, it may be said o• thee, as of the three children, Dan. 3 when they Come out of the fiery furnace, not an hair of their head was singed, not the smell of fire upon their garments. Just so with thee.
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Alas, wha• dost thou talke of having the Spirit o• God in thee;
Alas, wha• dost thou talk of having the Spirit o• God in thee;
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See Prov. 6.27, 28 Can a man take fire in his bosome, and h• clothes not be burnt? Can one goe upo• hot coales,
See Curae 6.27, 28 Can a man take fire in his bosom, and h• clothes not be burned? Can one go upo• hight coals,
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and his feet not be burnt? So in this case.and his feet not be burned? So in this case.
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It were impossibl• but if this fire were in thee but thy corruptions should be burnt and consumed.
It were impossibl• but if this fire were in thee but thy corruptions should be burned and consumed.
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And what purity of heart o• life is wrought in thee? The drosse and scum of thine oaths, thy rotten speech is still in thy mouth, the drosse of the world is still in thine hands.
And what purity of heart o• life is wrought in thee? The dross and scum of thine Oaths, thy rotten speech is still in thy Mouth, the dross of the world is still in thine hands.
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By this it appeares that men doe but vainely boast of having the spirit of Grace in their hearts,
By this it appears that men do but vainly boast of having the Spirit of Grace in their hearts,
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when they have neither light in their hands, nor heat in their hearts, nor mortification and holinesse in their lives.
when they have neither Light in their hands, nor heat in their hearts, nor mortification and holiness in their lives.
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Their fire is a fire without light, blinde darke fire;
Their fire is a fire without Light, blind dark fire;
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a fire without heat, cold fire, a fire that doth not burne, that doth not flame;
a fire without heat, cold fire, a fire that does not burn, that does not flame;
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It is but false fire, it is but a painted fire.
It is but false fire, it is but a painted fire.
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It is a signe Gods Spirit, and that fire from heaven is not come downe into their hearts.
It is a Signen God's Spirit, and that fire from heaven is not come down into their hearts.
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Now to come to the maine point of the Text:
Now to come to the main point of the Text:
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The lesson it teaches is, that it must be the speciall care of a Christian, that Gods Spirit and the graces thereof be not quenched nor damped in him.
The Lesson it Teaches is, that it must be the special care of a Christian, that God's Spirit and the graces thereof be not quenched nor damped in him.
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The Spirit of God is of a fiery nature, and is as fire in a man.
The Spirit of God is of a fiery nature, and is as fire in a man.
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Now a mans care must be to keepe this fire alwayes burning and flaming, and to take heed that he doe nothing that may extinguish, and put out either the flame or the fire, either the light or the heat of it.
Now a men care must be to keep this fire always burning and flaming, and to take heed that he do nothing that may extinguish, and put out either the flame or the fire, either the Light or the heat of it.
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It is a rule in the exposition of the Commandements, that alwayes the negative includes the contrary affirmative;
It is a Rule in the exposition of the commandments, that always the negative includes the contrary affirmative;
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as when we are forbidden to kill, wee are also by all meanes commanded to preserve our neighbors life:
as when we Are forbidden to kill, we Are also by all means commanded to preserve our neighbours life:
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So here when we are forbidden to quench the spirit, we are not onely forbidden the quenching,
So Here when we Are forbidden to quench the Spirit, we Are not only forbidden the quenching,
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but we are commanded withall to kindle and keepe it alive, to keepe it flaming and burning in us.
but we Are commanded withal to kindle and keep it alive, to keep it flaming and burning in us.
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This negative comprehends that affirmative, 2 Tim. 1.6. stirre up the grace of God in the.
This negative comprehends that affirmative, 2 Tim. 1.6. stir up the grace of God in thee.
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He puts him in minde NONLATINALPHABET, to blow up, and to kindle and keepe alive the grace of God in him.
He puts him in mind, to blow up, and to kindle and keep alive the grace of God in him.
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It must be with the Spirit of God and the fire of it, as it was with the Lamps of the Sanctuary. Ex. 27.20. they shall bring oyle for the light to cause the Lampe to burne alwayes.
It must be with the Spirit of God and the fire of it, as it was with the Lamps of the Sanctuary. Ex. 27.20. they shall bring oil for the Light to cause the Lamp to burn always.
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It must alwayes be kept burning.
It must always be kept burning.
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This fire must not sometime be burning, and somtimes out, but a mā must have a care to keep it burning alwayes.
This fire must not sometime be burning, and sometimes out, but a man must have a care to keep it burning always.
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See what the Canon was for the fire on the Alter, Levit. 6.12.13.
See what the Canon was for the fire on the Altar, Levit. 6.12.13.
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And the Jewes say, that he that quenched the fire of the Altar, was to be beaten;
And the Jews say, that he that quenched the fire of the Altar, was to be beaten;
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yea, though he quenched but one coale;
yea, though he quenched but one coal;
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yea, if he quenched but one coale that was downe from upon the Altar, yet hee was to be beaten.
yea, if he quenched but one coal that was down from upon the Altar, yet he was to be beaten.
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Thus should it bee with us in our care for preserving the fire of the Spirit in our hearts alive.
Thus should it be with us in our care for preserving the fire of the Spirit in our hearts alive.
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This fire should be alwayes burning, it should not be put out;
This fire should be always burning, it should not be put out;
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and men should have a care, that not one coale of it, no not one sparke of it should be quencht:
and men should have a care, that not one coal of it, no not one spark of it should be quenched:
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It should burne, and never bee put out, Quench not the spirit. Quench not the flame, the coales, the sparkes.
It should burn, and never be put out, Quench not the Spirit. Quench not the flame, the coals, the sparks.
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That which is the good huswifes commendation in one kinde, Prov. 31.18.
That which is the good Housewives commendation in one kind, Curae 31.18.
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that her candle goes not out by night, should in this kinde be the praise of a Christian, that his fire and candle goe not out,that her candle Goes not out by night, should in this kind be the praise of a Christian, that his fire and candle go not out,
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but are ever kept burning, Lu•. 12.35. let the lights be burning: The participle notes the continuance, that is, alwayes burning.
but Are ever kept burning, Lu•. 12.35. let the lights be burning: The participle notes the Continuance, that is, always burning.
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We know who they were that said, Give us of your oyle, for our Lampes are quenched:
We know who they were that said, Give us of your oil, for our Lamps Are quenched:
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they were none of the wisest, Matth. 25.8. The foolish Virgins said unto the wise, &c. They bee foolish Virgins that suffer their Lampes to quench:
they were none of the Wisest, Matthew 25.8. The foolish Virgins said unto the wise, etc. They be foolish Virgins that suffer their Lamps to quench:
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The wise Virgins slept, but yet their Lampes were burning: But the foolish Virgins they had their eyes and their Lampes out.
The wise Virgins slept, but yet their Lamps were burning: But the foolish Virgins they had their eyes and their Lamps out.
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And wee see that Hezekiah reckons this amongst other transgressions of their fathers, 2 Chron. 29.6, 7. Our Fathers have trespassed,
And we see that Hezekiah reckons this among other transgressions of their Father's, 2 Chronicles 29.6, 7. Our Father's have trespassed,
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and have done that which is evill in the sight of the Lord.
and have done that which is evil in the sighed of the Lord.
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And what was that trespasse, and what was one evill they had done in the eyes of the Lord? They have put out (or quenched) the Lampes.
And what was that trespass, and what was one evil they had done in the eyes of the Lord? They have put out (or quenched) the Lamps.
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To quench the Lampes of the Temple was a trespasse, and a thing evill in the eyes of the Lord.
To quench the Lamps of the Temple was a trespass, and a thing evil in the eyes of the Lord.
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And so is it no lesse a trespasse, a thing no lesse evill in the eyes of the Lord to quench this Lamp,
And so is it no less a trespass, a thing no less evil in the eyes of the Lord to quench this Lamp,
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and to put out this fire of our Spirit. Now for the further prosecution of this point consider 3. things.
and to put out this fire of our Spirit. Now for the further prosecution of this point Consider 3. things.
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1. First, The meanes and wayes to keep it from quenching, to keepe it kindled, burning and flaming in our hearts.
1. First, The means and ways to keep it from quenching, to keep it kindled, burning and flaming in our hearts.
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2. Secondly, The things that doe quench it, which must be avoided.
2. Secondly, The things that do quench it, which must be avoided.
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3. Thirdly, The danger of quenching the Spirit, that may make us afraid to quench it.
3. Thirdly, The danger of quenching the Spirit, that may make us afraid to quench it.
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1. First, The meanes to keepe us from quenching, and to kindle and keepe it alive and burning in us, are these:
1. First, The means to keep us from quenching, and to kindle and keep it alive and burning in us, Are these:
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I. First, to be carefull and watchfull not to quench it, but to cherish it in the first motions thereof. Quench not the Spirit.
I. First, to be careful and watchful not to quench it, but to cherish it in the First motions thereof. Quench not the Spirit.
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Quench not the first motions thereof. Quench not the spirit; that is, foster, cherish, and make much of the first motions of the Spirit.
Quench not the First motions thereof. Quench not the Spirit; that is, foster, cherish, and make much of the First motions of the Spirit.
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In the first creation, Gen. 1.2. it is said the Spirit of God moved upon the face of the water, or was moving.
In the First creation, Gen. 1.2. it is said the Spirit of God moved upon the face of the water, or was moving.
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Incubabat aquis, sayes Junius, viz. as Birds upon their egges, or young. They sit and are moving upon them to hatch them and bring them forth;Incubated aquis, Says Junius, viz. as Birds upon their eggs, or young. They fit and Are moving upon them to hatch them and bring them forth;
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and when they are hatcht, they still sit and move upon them to cherish, and sustaine them with their heate and warmth, till they bring them to perfection.
and when they Are hatched, they still fit and move upon them to cherish, and sustain them with their heat and warmth, till they bring them to perfection.
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So the Spirit of God did sit or move upon that face of the deepe, by his motion or incubation, to hatch and bring forth out of that vast masse the severall kinds of creatures, he by an effectuall and comfortable motion cherished that matter, till he brought forth the severall creatures, till hee hatcht them and brought them to perfection.
So the Spirit of God did fit or move upon that face of the deep, by his motion or incubation, to hatch and bring forth out of that vast mass the several Kinds of creatures, he by an effectual and comfortable motion cherished that matter, till he brought forth the several creatures, till he hatched them and brought them to perfection.
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Now looke as the Spirit in the creation moved upon the waters, just in the same manner the Spirit moves in mens hearts, that by the gracious motions of his Spirit, hee may hatch and bring forth graces,
Now look as the Spirit in the creation moved upon the waters, just in the same manner the Spirit moves in men's hearts, that by the gracious motions of his Spirit, he may hatch and bring forth graces,
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and good workes in us, and may bring them to perfection. The same word is used of God againe, Deut. 32.11.
and good works in us, and may bring them to perfection. The same word is used of God again, Deuteronomy 32.11.
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As the Eagle flutters over her young, so the Lord alone, &c. The Lord as an Eagle over her young, flutter'd over his people,As the Eagl flutters over her young, so the Lord alone, etc. The Lord as an Eagl over her young, fluttered over his people,
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or moves, As the Eagle stirres up her nest, that is, her young ones. The Eagle, shee stirres up her young ones,
or moves, As the Eagl stirs up her nest, that is, her young ones. The Eagl, she stirs up her young ones,
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and rowses them up with her cry, and not onely sits upon them, but flutters over them with her wings to awaken them:
and rouses them up with her cry, and not only sits upon them, but flutters over them with her wings to awaken them:
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So did God stirre up Israel to goe out of the land of Aegypt, Ezek. 20.5, 6, 7. So that before God brought them out of Aegypt, he first stirred them up to be gone;
So did God stir up Israel to go out of the land of Egypt, Ezekiel 20.5, 6, 7. So that before God brought them out of Egypt, he First stirred them up to be gone;
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He said unto them, Cast away every man his abomination.
He said unto them, Cast away every man his abomination.
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Now how did God stirre them up? Not onely by Moses and Aaron in their Ministery,
Now how did God stir them up? Not only by Moses and Aaron in their Ministry,
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but by the gracious motions and sollicitations of his Spirit; and those motions by which hee stirred them up and called upon them to bee gone,
but by the gracious motions and solicitations of his Spirit; and those motions by which he stirred them up and called upon them to be gone,
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and to cast away their abominations, those were the Eagles stirrings of her nest; these were the Eagles flutterings with her wings:
and to cast away their abominations, those were the Eagles stirrings of her nest; these were the Eagles flutterings with her wings:
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As the Eagle stirres up her nest;
As the Eagl stirs up her nest;
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how stirres she up her nest, her young ones? She rowses them by her cry:
how stirs she up her nest, her young ones? She rouses them by her cry:
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So the Spirit rowses, excites, and stirres up men by his voyce in the motions thereof:
So the Spirit rouses, excites, and stirs up men by his voice in the motions thereof:
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And therefore those motions are called a voyce, though not a voyce audible to the bodily eare,
And Therefore those motions Are called a voice, though not a voice audible to the bodily ear,
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yet audible and sensible to the soule, Isa. 30.20. Thine eares shall heare a word behind thee.
yet audible and sensible to the soul, Isaiah 30.20. Thine ears shall hear a word behind thee.
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Behind thee, as Iohn, Apoc. 1.10.
Behind thee, as John, Apocalypse 1.10.
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I heard a voyce behind me, not before me, as implying that the Spirit of God comes and calls upon us being secure, passing by,I herd a voice behind me, not before me, as implying that the Spirit of God comes and calls upon us being secure, passing by,
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and not regarding those things it calls for. It is a voyce that many times comes all on a sudden, Cant. 2.8. The voyce of my Beloved, behold hee comes.
and not regarding those things it calls for. It is a voice that many times comes all on a sudden, Cant 2.8. The voice of my beloved, behold he comes.
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It is a secret whispering voyce, breathing holy motions into our hearts, stirring us up to some good:
It is a secret whispering voice, breathing holy motions into our hearts, stirring us up to Some good:
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But yet it is a pressing voyce, that followes a man, and presses him close to what it calls for, Act. 18.5.
But yet it is a pressing voice, that follows a man, and presses him close to what it calls for, Act. 18.5.
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Paul was pressed in spirit, and testified, &c. The Spirit of God moved him, and stirred up his spirit,Paul was pressed in Spirit, and testified, etc. The Spirit of God moved him, and stirred up his Spirit,
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and forcibly and strongly moved him, so as his spirit was pressed to doe:
and forcibly and strongly moved him, so as his Spirit was pressed to do:
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All this was, that he had strong and vehement motions from Gods Spirit to doe that which he did.
All this was, that he had strong and vehement motions from God's Spirit to do that which he did.
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Now then, when we have such motions, such breathings, stirrings, flutterings, then should our care be not to quench these,
Now then, when we have such motions, such breathings, stirrings, flutterings, then should our care be not to quench these,
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but to cherish, kindle, and uphold these motions.
but to cherish, kindle, and uphold these motions.
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The Spirit of God is fire, the motions of the spirit, are the sparkes of this fire;
The Spirit of God is fire, the motions of the Spirit, Are the sparks of this fire;
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now our care should be not to quench these sparkes, not to let them goe out,
now our care should be not to quench these sparks, not to let them go out,
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but to kindle and cherish them unto a great fire, unto flame. It is said of Christ, That he will not quench the smoaking flaxe.
but to kindle and cherish them unto a great fire, unto flame. It is said of christ, That he will not quench the smoking flax.
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That if there be in a mans heart but a small sparke of grace, so small that it burnes not,
That if there be in a men heart but a small spark of grace, so small that it burns not,
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but onely makes a little smoake, and a poore smother, yet he will not quench it,
but only makes a little smoke, and a poor smother, yet he will not quench it,
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but he will make much of it, cherish and foster it till it kindle and grow to a great fire:
but he will make much of it, cherish and foster it till it kindle and grow to a great fire:
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So should it be with us, when the Spirit of God injects and casts into our hearts but the sparkes of fire in the gracious motions thereof, quench not those sparkes, cherish and kindle those sparkes, keepe them from quenching and dying, and going out.
So should it be with us, when the Spirit of God injects and Cast into our hearts but the sparks of fire in the gracious motions thereof, quench not those sparks, cherish and kindle those sparks, keep them from quenching and dying, and going out.
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Now for the doing of these two things are required:
Now for the doing of these two things Are required:
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First, have a care to take notice of the motions of the Spirit, watch where hee moves and stirres, that a good motion may no sooner stirre in thine heart,
First, have a care to take notice of the motions of the Spirit, watch where he moves and stirs, that a good motion may no sooner stir in thine heart,
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but thou maist presently be able to say, This is Gods Spirit, these be the flutterings of the Eagles wings, this good motion is from Gods Spirit.
but thou Mayest presently be able to say, This is God's Spirit, these be the flutterings of the Eagles wings, this good motion is from God's Spirit.
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Thus doth the Church, Cant. 2.8.
Thus does the Church, Cant 2.8.
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whilst she is in that holy discourse, she findes a good motion stirring, and abruptly she breakes off,
while she is in that holy discourse, she finds a good motion stirring, and abruptly she breaks off,
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and sayes, The voyce of my welbeloved. Now Christ speakes by the good motions of his Spirit. Excellent is that, Apoc. 1.10. I heard a voyce behind me, and vers. 12. And I turned to see the voyce that spake with me.
and Says, The voice of my well-beloved. Now christ speaks by the good motions of his Spirit. Excellent is that, Apocalypse 1.10. I herd a voice behind me, and vers. 12. And I turned to see the voice that spoke with me.
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The voyce was behinde him at his backe;
The voice was behind him At his back;
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now when he heares the voyce behinde him, he does not goe on, and never minde,
now when he hears the voice behind him, he does not go on, and never mind,
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and not vouchsafe once to looke backe and to heed it, but hee turnes him about to see the voyce that spake with him, to take more speciall notice of what was said:
and not vouchsafe once to look back and to heed it, but he turns him about to see the voice that spoke with him, to take more special notice of what was said:
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So when we heare that voyce of the Spirit in the motions of it, and heare it behinde us, we should not goe on negligently and carelesly,
So when we hear that voice of the Spirit in the motions of it, and hear it behind us, we should not go on negligently and carelessly,
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and leave and cast it behinde our backes, but turne about to see the voyce, take speciall and serious notice of it.
and leave and cast it behind our backs, but turn about to see the voice, take special and serious notice of it.
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Doe as the people did at the poole of Bethesda, they sate watching for the mooving of the waters by the Angel, that the waters could no sooner move,
Doe as the people did At the pool of Bethesda, they sat watching for the moving of the waters by the Angel, that the waters could not sooner move,
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but presently they saw it, observed it, tooke notice of it, and all cryed out the Angel moves in the waters.
but presently they saw it, observed it, took notice of it, and all cried out the Angel moves in the waters.
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So should we watch when at any time the spirit of God moves in our hearts,
So should we watch when At any time the Spirit of God moves in our hearts,
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and take speciall notice of it; and say, now Gods spirit speakes to mee, this is the voyce of the spirit.
and take special notice of it; and say, now God's Spirit speaks to me, this is the voice of the Spirit.
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That when a good motion stirres in our hearts, we might be able to say as Jacob upon his dreame,
That when a good motion stirs in our hearts, we might be able to say as Jacob upon his dream,
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surely God is here, surely Gods spirit is here.
surely God is Here, surely God's Spirit is Here.
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This were a great meanes to kindle the spirit in us, and to make him continue his gratious counsells to us,
This were a great means to kindle the Spirit in us, and to make him continue his gracious Counsels to us,
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as the contrary is a shrewd meanes to quench the spirit.
as the contrary is a shrewd means to quench the Spirit.
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If a man speake to us, and give us good counsell, and advise for our benefit,
If a man speak to us, and give us good counsel, and Advice for our benefit,
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if we hearken and give eare to him, and take notice of what he sayes, then he will go on, and give us further information and direction;
if we harken and give ear to him, and take notice of what he Says, then he will go on, and give us further information and direction;
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but if hee perceives that we regard him not, that we heare him with an oscitancy of spirit,
but if he perceives that we regard him not, that we hear him with an oscitancy of Spirit,
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and that wee are minding othe• matters, and are talking, and twatlin• with other idle persons that are b• us, the man hath done, he wil not trouble him, hee will not lose his swee• words, he will have the witt to hol• his peace, and let him alone. Iust so here.
and that we Are minding othe• matters, and Are talking, and twatlin• with other idle Persons that Are b• us, the man hath done, he will not trouble him, he will not loose his swee• words, he will have the wit to hol• his peace, and let him alone. Just so Here.
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If Gods spirit speakes to us an• counsells us in the holy motions ther•of, if we will minde him, observe him,
If God's Spirit speaks to us an• Counsels us in the holy motions ther•of, if we will mind him, observe him,
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and give him audience, then will hee goe on and give us further counsell and continue his directions to us.
and give him audience, then will he go on and give us further counsel and continue his directions to us.
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Wee shall see 1 Sam. 3. that God called Samuel three times, and Samuel thought it had beene Ely, and doth not take notice of it that it was the Lord:
we shall see 1 Sam. 3. that God called Samuel three times, and Samuel Thought it had been Ely, and does not take notice of it that it was the Lord:
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And all that while that hee takes not notice of it to bee the Lord, all that while God is silent, sayes no more to him, cōmunicates not his mind to him.
And all that while that he Takes not notice of it to be the Lord, all that while God is silent, Says no more to him, communicates not his mind to him.
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But at the fourth call, when Samuel answers verse 10. Speake Lord for thy servant heares;
But At the fourth call, when Samuel answers verse 10. Speak Lord for thy servant hears;
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then the Lord goes on, reveales his mind to him, & tells him all that in the verses following, and all that chapter 2.27. ad finem, which is there set downe by way of Anticipation.
then the Lord Goes on, reveals his mind to him, & tells him all that in the Verses following, and all that chapter 2.27. ad finem, which is there Set down by Way of Anticipation.
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So when the Spirit of God, calls and wee minde it, and note it, and say Lord I minde and marke that thou movest in my heart,
So when the Spirit of God, calls and we mind it, and note it, and say Lord I mind and mark that thou movest in my heart,
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and thou beginnest to speake to me, speake Lord, thy servant heareth thee and takes notice of thee,
and thou beginnest to speak to me, speak Lord, thy servant hears thee and Takes notice of thee,
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then the Spirit of God wil goe on, will continue his counsels, and will reveale his minde further to us.
then the Spirit of God will go on, will continue his Counsels, and will reveal his mind further to us.
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But if Gods Spirit stirre in his motions, and we are •eedelesse, and supine, and regard him •ot, he will cease and breake off,
But if God's Spirit stir in his motions, and we Are •eedelesse, and supine, and regard him •ot, he will cease and break off,
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& we may be long enough ere wee heare of him againe. Apoc. 3. I stand at the doore and knocke.
& we may be long enough ere we hear of him again. Apocalypse 3. I stand At the door and knock.
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Hee knockes in the motions of his Spirit, every motion of the Spirit is a knock, a rap at the doore of our hearts to have us open.
He knocks in the motions of his Spirit, every motion of the Spirit is a knock, a rap At the door of our hearts to have us open.
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Now wee see if one of us come to a mans doore, and we knocke once, twice, &c. •nd either they within doe not heare •s,
Now we see if one of us come to a men door, and we knock once, twice, etc. •nd either they within do not hear •s,
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or if they doe, yet regard not our •nocking (what care they knock let him) •hen we will away,
or if they do, yet regard not our •nocking (what care they knock let him) •hen we will away,
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and knocke no longer, when it may be we come upon an errand that might be beneficiall to t• family.
and knock no longer, when it may be we come upon an errand that might be beneficial to t• family.
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So if the raps and knockings the Spirit at the doores of our hea•• be neglected,
So if the raps and knockings the Spirit At the doors of our hea•• be neglected,
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and disregarded, he w• have done knocking, and knocke 〈 ◊ 〉 longer, though hee knocke and co•• upon an errand for our owne goo• The observation of the motions of t•• Spirit is an excellent kindler, and t• neglect and discontinuance of them a very dangerous quencher of the S••rit.
and disregarded, he w• have done knocking, and knock 〈 ◊ 〉 longer, though he knock and co•• upon an errand for our own goo• The observation of the motions of t•• Spirit is an excellent kindler, and t• neglect and discontinuance of them a very dangerous quencher of the S••rit.
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As therefore wee would kee• the Spirit of God from quenching, we would keep it alive,
As Therefore we would kee• the Spirit of God from quenching, we would keep it alive,
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and burning us, so have a care to take notice of, a• to observe the first motions of it in o• hearts.
and burning us, so have a care to take notice of, a• to observe the First motions of it in o• hearts.
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2. Secondly, The motions of t• Spirit observed, and notice taken them, in the second place be carefull give present obedience to them a• to close with them, 2. Secondly, The motions of t• Spirit observed, and notice taken them, in the second place be careful give present Obedience to them a• to close with them,
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and to doe t•• thing for which the spirit of G•• moves and excites thee to Doe as th• at Bethesda, they not onely watch• when the Angel moved,
and to do t•• thing for which the Spirit of G•• moves and excites thee to Do as th• At Bethesda, they not only watch• when the Angel moved,
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but every o• laboured to step in, and step in prese•• •y into the waters, whilest the moti•n was on foot.
but every o• laboured to step in, and step in prese•• •y into the waters, whilst the moti•n was on foot.
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So soone as the Spirit •trikes these sparkes into our hearts to •ave our hearts as tinder to catch those •parkes,
So soon as the Spirit •trikes these sparks into our hearts to •ave our hearts as tinder to catch those •parkes,
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and to have them take fire in •ur hearts. Sparkes smitten into tin•er, the tinder takes fire, and by it a •andle is lighted, and so a greater fire.
and to have them take fire in •ur hearts. Sparks smitten into tin•er, the tinder Takes fire, and by it a •andle is lighted, and so a greater fire.
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A little spark that lyes in the ashes, if it •e let alone it soone dies and goes out, •ut if other small coales,
A little spark that lies in the Ashes, if it •e let alone it soon die and Goes out, •ut if other small coals,
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or small sticks •e layed to it, and it be gently and soft•y blown, it at length will kindle to a •reat fire.
or small sticks •e laid to it, and it be gently and soft•y blown, it At length will kindle to a •reat fire.
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So deale with the motions of the spirit, suffer them not to dye in •he ashes,
So deal with the motions of the Spirit, suffer them not to die in •he Ashes,
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but foster and cherish them till by little and little they grow from •otions to actions,
but foster and cherish them till by little and little they grow from •otions to actions,
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and from many Actions to an Habit. The motions of •he spirit are the knockings and rappings at the doore of the heart, I stand at the doore and rap.
and from many Actions to an Habit. The motions of •he Spirit Are the knockings and rappings At the door of the heart, I stand At the door and rap.
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Now when one •aps at the doore, wee doe not onely take notice that one knockes,
Now when one •aps At the door, we do not only take notice that one knocks,
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but wee command the doore to be opened, we are angry with our servants, if they goe not presently, and open the doore.
but we command the door to be opened, we Are angry with our Servants, if they go not presently, and open the door.
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So that is it wee should doe when t•• spirit knockes, suffer him not to sta• knocking too long,
So that is it we should do when t•• Spirit knocks, suffer him not to sta• knocking too long,
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but make haste open the doore and give him e•trance.
but make haste open the door and give him e•trance.
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The motions of the spirit are t• strivings of the spirit, Gen. 6. My s••rit shall no longer strive with man.
The motions of the Spirit Are t• strivings of the Spirit, Gen. 6. My s••rit shall no longer strive with man.
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〈 ◊ 〉 strives in them to bring us to so• good, or to know some evill.
〈 ◊ 〉 strives in them to bring us to so• good, or to know Some evil.
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N• when wee finde him striving with we should not strive against those m•tions, we should strive with our sel• to let the spirit of God overcome in his strivings: We should close w• him and doe what hee calles for, a• second his counsells by our obe••ence.
N• when we find him striving with we should not strive against those m•tions, we should strive with our sel• to let the Spirit of God overcome in his strivings: We should close w• him and do what he calls for, a• second his Counsels by our obe••ence.
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Wee see Marriners at sea if t•• wind serves not, how they are looki•• at their top saile to see and wat• when the winde turnes, and blowes f•• them.
we see Mariners At sea if t•• wind serves not, how they Are looki•• At their top sail to see and wat• when the wind turns, and blows f•• them.
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And when the winde blow• from the point they desire, they pr•sently take notice of it;
And when the wind blow• from the point they desire, they pr•sently take notice of it;
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Now say th• the winde blowes faire, but yet that not all:
Now say th• the wind blows fair, but yet that not all:
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so soone as they see they ha• a faire gaile of winde, they present•• get every man to his tackling,
so soon as they see they ha• a fair gail of wind, they present•• get every man to his tackling,
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and as fast as they can hoyse up their sayles:
and as fast as they can hoist up their sails:
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So when the Spirit blowes in the motions of it, we should not onely take notice of the blasts and faire gailes,
So when the Spirit blows in the motions of it, we should not only take notice of the blasts and fair gailes,
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but presently hoyse up sayle, set upon that thing the motion calls for:
but presently hoist up sail, Set upon that thing the motion calls for:
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Doe as God commands David, 1 Chron. 14, 15. The motions of the Spirit are the sound of his goings the footsteps of his anointed Psal. 89. verse 51. The motions of the Spirit sometimes are for direction, Isa. 30.20. The Spirit sollicites a man to beleeve, to repent, to pray, to good duties;
Do as God commands David, 1 Chronicles 14, 15. The motions of the Spirit Are the found of his goings the footsteps of his anointed Psalm 89. verse 51. The motions of the Spirit sometime Are for direction, Isaiah 30.20. The Spirit solicits a man to believe, to Repent, to pray, to good duties;
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this is a good duty, doe it.
this is a good duty, do it.
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Sometimes they are for correction and reproofe, Jon. 4. Then said the Lord, Doest thou well to be angry? Doest thou well to sweare? Doest thou well to break the Sabbath? Doest thou well to neglect prayer in thy family? &c. Now then, where motions are for direction, take that good way they point to;
Sometime they Are for correction and reproof, Jon. 4. Then said the Lord, Dost thou well to be angry? Dost thou well to swear? Dost thou well to break the Sabbath? Dost thou well to neglect prayer in thy family? etc. Now then, where motions Are for direction, take that good Way they point to;
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whē they are for correction, avoid that evill way they plucke from, thus hearken to them,
when they Are for correction, avoid that evil Way they pluck from, thus harken to them,
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and this will kindle and keep alive the Spirit in thine heart.
and this will kindle and keep alive the Spirit in thine heart.
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If I see a man will follow my counsels and reproofes, I will follow him with counsels and reproofes still;
If I see a man will follow my Counsels and reproofs, I will follow him with Counsels and reproofs still;
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he encourages me to be forward to doe him that good office:
he encourages me to be forward to do him that good office:
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So here, follow the motions of the Spirit, and the Spirit will delight to follow thee with good motions still.
So Here, follow the motions of the Spirit, and the Spirit will delight to follow thee with good motions still.
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I stand at the doore and knocke, if any will open: I stand At the door and knock, if any will open:
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What then? I will come in to him, and sup with him, and he with me.
What then? I will come in to him, and sup with him, and he with me.
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As if he should say, if any will hearken to these motions of the Spirit, he shall have the sweet worke,
As if he should say, if any will harken to these motions of the Spirit, he shall have the sweet work,
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and the sweet consolations of the Spirit in him; the Spirit shall come in, shall cheere and refresh him.
and the sweet consolations of the Spirit in him; the Spirit shall come in, shall cheer and refresh him.
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He that will make much of these sparkes, shall have a comfortable fire kindled, at which hee shall warme and comfortably refresh himselfe.
He that will make much of these sparks, shall have a comfortable fire kindled, At which he shall warm and comfortably refresh himself.
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See how the cherishing of the motious of the Spirit keepes it from quenching, and causes it to flame, and burne.
See how the cherishing of the motious of the Spirit keeps it from quenching, and Causes it to flame, and burn.
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But on the contrary, when a man neglects the knockes of the Spirit, and yeelds not obedience to them, opens not the doore, that causes a sad quenching of the Spirit. See an example, Cant. 5.2. It is the voyce of my Beloved that knocks, saying, open to mee my sister.
But on the contrary, when a man neglects the knocks of the Spirit, and yields not Obedience to them, Opens not the door, that Causes a sad quenching of the Spirit. See an Exampl, Cant 5.2. It is the voice of my beloved that knocks, saying, open to me my sister.
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There be the motions of the spirit of Christ: And she takes notice of them, therein she did aright.
There be the motions of the Spirit of christ: And she Takes notice of them, therein she did aright.
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It is the voyce of my beloved that knocks. It is the voice of my Beloved that knocks.
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But she failed in the second thing, she doth not arise presently and open, but shee shuckes and shuffles, vers. 3. and hath her put offs, I have put off my coat, &c. Well, what is the issue, vers. 5. she arose to open to her beloved after her heart smote her for not opening before.
But she failed in the second thing, she does not arise presently and open, but she shuckes and shuffles, vers. 3. and hath her put offs, I have put off my coat, etc. Well, what is the issue, vers. 5. she arose to open to her Beloved After her heart smote her for not opening before.
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I but it was too late, for vers. 6. See, how for want of obedience to the motions of the spirit, she quenched the cōforts and joy of the spirit: Therefore take heed of this, if we would save the spirit from quenching. Have a care of these two things:
I but it was too late, for vers. 6. See, how for want of Obedience to the motions of the Spirit, she quenched the comforts and joy of the Spirit: Therefore take heed of this, if we would save the Spirit from quenching. Have a care of these two things:
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The neglect of these will quench the Spirit. It is with the Spirit of God as with the Spirit of Satan.
The neglect of these will quench the Spirit. It is with the Spirit of God as with the Spirit of Satan.
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It should be our care and endeavour to quench the spirit of the Divell, Ephes. 6.16. Wherewith ye shall be able to quench the fiery darts of the wicked.
It should be our care and endeavour to quench the Spirit of the devil, Ephesians 6.16. Wherewith you shall be able to quench the fiery darts of the wicked.
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The darts of the Divell are fiery ones, we must looke to quench them.
The darts of the devil Are fiery ones, we must look to quench them.
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Now how may one quench the fiery darts of Satan? The onely way to quench them, is to quench them in the first motions,
Now how may one quench the fiery darts of Satan? The only Way to quench them, is to quench them in the First motions,
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when the first motions come, minde them not, dis-regard them, slight them, yeeld no obedience to them,
when the First motions come, mind them not, disregard them, slight them, yield no Obedience to them,
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and then that fire of Hell will goe out and dye.
and then that fire of Hell will go out and die.
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Just so is the spirit of grace also quenched ▪ Therefore the way to keepe it from quenching, is to cherish it in the first motions.
Just so is the Spirit of grace also quenched ▪ Therefore the Way to keep it from quenching, is to cherish it in the First motions.
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2. Second meanes to kindle and keepe alive this fire, and to keepe it from quenching, is to keep the graces and gifts of the spirit in action and exercise.
2. Second means to kindle and keep alive this fire, and to keep it from quenching, is to keep the graces and Gifts of the Spirit in actium and exercise.
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The gifts and graces of the spirit kept in action and exercise, kindles and increases the fire of the spirit in us, it so keepes the flame from quenching, that it increases and blowes it up.
The Gifts and graces of the Spirit kept in actium and exercise, kindles and increases the fire of the Spirit in us, it so keeps the flame from quenching, that it increases and blows it up.
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It is as with our naturall spirits when a man sits still, and stirres not, walkes not, workes not, is not in action, his naturall spirits dampe,
It is as with our natural spirits when a man sits still, and stirs not, walks not, works not, is not in actium, his natural spirits damp,
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and hee growes lumpish, and livelesse:
and he grows lumpish, and Lifeless:
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But let a man in such a case be in action, be in exercise, let him walke,
But let a man in such a case be in actium, be in exercise, let him walk,
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or worke, and that raises, and recovers, and increases his spirits in him:
or work, and that raises, and recovers, and increases his spirits in him:
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So in this case, the setting grace on worke, the exercising of it, doth so keepe it from decaying and dying,
So in this case, the setting grace on work, the exercising of it, does so keep it from decaying and dying,
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as that it increases and addes to it. Gal. 5.25. If we live in the spirit, let us also walke in the spirit.
as that it increases and adds to it. Gal. 5.25. If we live in the Spirit, let us also walk in the Spirit.
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That's sure, that the life of the spirit is to be evidenced by the workes of the spirit, the life of grace by the workes of grace.
That's sure, that the life of the Spirit is to be evidenced by the works of the Spirit, the life of grace by the works of grace.
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And what if a man doe so? Then it may be said as truly,
And what if a man do so? Then it may be said as truly,
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If we walke in the spirit, we shall also live in the spirit, and the spirit live in us.
If we walk in the Spirit, we shall also live in the Spirit, and the Spirit live in us.
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Walking in the spirit, acting and exercising the gifts and graces of it, will cause the spirit to live,
Walking in the Spirit, acting and exercising the Gifts and graces of it, will cause the Spirit to live,
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and keepe it from quenching in the gifts and graces of it. And this is that which Paul wishes Timothy to doe, 2 Tim. 1.6. to stirre up the gift of God that was in him.
and keep it from quenching in the Gifts and graces of it. And this is that which Paul wishes Timothy to do, 2 Tim. 1.6. to stir up the gift of God that was in him.
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Hee speakes of his Ministeriall gifts.
He speaks of his Ministerial Gifts.
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Now how are they to bee stirred up, and to be kindled and increased? Amongst other wayes this is one, to be in action, in exercise of them,
Now how Are they to be stirred up, and to be kindled and increased? among other ways this is one, to be in actium, in exercise of them,
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and not out of sloth, or out of feare, vers. 7. to let his gifts lye idle.
and not out of sloth, or out of Fear, vers. 7. to let his Gifts lie idle.
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Vse legges, sayes our Proverbe, and have legges;
Use legs, Says our Proverb, and have legs;
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and use gifts and graces, and have gifts and graces. Wee shall see it true in particulars.
and use Gifts and graces, and have Gifts and graces. we shall see it true in particulars.
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1. First, for the gifts of the Spirit in knowledge and utterance. 1. First, for the Gifts of the Spirit in knowledge and utterance.
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The way to keep them from dying and decaying, is to be in action in the exercise and communication of them.
The Way to keep them from dying and decaying, is to be in actium in the exercise and communication of them.
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It heates, keepes them alive, and increases them. See Deut. 4.9.
It heats, keeps them alive, and increases them. See Deuteronomy 4.9.
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Take heed to thy selfe, &c. as if he should say, Take heed of quenching the Spirit: When a man forgets that which God hath taught him,Take heed to thy self, etc. as if he should say, Take heed of quenching the Spirit: When a man forgets that which God hath taught him,
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and knowledge of God departs from a mans heart, that's a flat quenching of the spirit. It is the putting out of the light of the fire of the Spirit.
and knowledge of God departs from a men heart, that's a flat quenching of the Spirit. It is the putting out of the Light of the fire of the Spirit.
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Take heed of that, sayes God:
Take heed of that, Says God:
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Well, but what course may be taken to keepe these gifts, to keepe a man from decaying in his knowlege? Teach them thy sonnes, and thy sonnes sonnes.
Well, but what course may be taken to keep these Gifts, to keep a man from decaying in his knowledge? Teach them thy Sons, and thy Sons Sons.
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The exercising of those gifts in teaching others, should keepe alive their gifts in themselves.
The exercising of those Gifts in teaching Others, should keep alive their Gifts in themselves.
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Hee that in that kinde endeavours to kindle Gods Spirit in others, doth at the same time,
He that in that kind endeavours to kindle God's Spirit in Others, does At the same time,
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and in the same action kindle it in himselfe. There be lippes, that Salomon calls, Lippes of knowledge, Prov. 20.15. and he sayes, that they are a precious Jewell.
and in the same actium kindle it in himself. There be lips, that Solomon calls, Lips of knowledge, Curae 20.15. and he Says, that they Are a precious Jewel.
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Now a man if hee have such lippes, should be as carefull to keep them, as he would be to keepe a precious Jewell.
Now a man if he have such lips, should be as careful to keep them, as he would be to keep a precious Jewel.
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How carefull is a man to keepe a precious Jewell, hee would not by any meanes lose such a Jewell:
How careful is a man to keep a precious Jewel, he would not by any means loose such a Jewel:
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As carefull should a man be to keepe the lippes of knowledge. And what are lippes of knowledge? when they are such as Prov. 5.2. that thy lippes may keepe knowledge.
As careful should a man be to keep the lips of knowledge. And what Are lips of knowledge? when they Are such as Curae 5.2. that thy lips may keep knowledge.
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Those lippes are lippes of knowledge, those lippes are a precious Jewell, that keepe knowledge:
Those lips Are lips of knowledge, those lips Are a precious Jewel, that keep knowledge:
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Well, but how should a man come to have his lippes keepe knowledge? When he doth, as Prov. 10.21. The lippes of the righteous feede many.
Well, but how should a man come to have his lips keep knowledge? When he does, as Curae 10.21. The lips of the righteous feed many.
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When a man uses and exercises his gifts of knowledge, and communicates them to others, by feeding others with the knowledge he hath, his feeding lippes shall prove keeping lippes. Communication of knowledge and truth, is the preservation,
When a man uses and exercises his Gifts of knowledge, and communicates them to Others, by feeding Others with the knowledge he hath, his feeding lips shall prove keeping lips. Communication of knowledge and truth, is the preservation,
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and our keeping of it, and the keeping our selves from losing it.
and our keeping of it, and the keeping our selves from losing it.
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It is in this as in that case, Gen. 22.16, 17. Because thou hast done this thing,
It is in this as in that case, Gen. 22.16, 17. Because thou hast done this thing,
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and hast not with held thy sonne, in blessing I will blesse thee, and in multiplying I will multiply thy seed: and hast not with held thy son, in blessing I will bless thee, and in multiplying I will multiply thy seed:
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So if men withhold not their gifts, but use and exercise them in instructing others,
So if men withhold not their Gifts, but use and exercise them in instructing Others,
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and teaching others, God will in blessing blesse our gifts, God will in multiplying multiply our gifts, and exceedingly increase them.
and teaching Others, God will in blessing bless our Gifts, God will in multiplying multiply our Gifts, and exceedingly increase them.
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The loaves did not multiply whilst they were in the basket, nor whilst they were whole,
The loaves did not multiply while they were in the basket, nor while they were Whole,
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but when they were breaking and distributing; under the breaking and distribution it was they multiplyed.
but when they were breaking and distributing; under the breaking and distribution it was they multiplied.
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Gifts of knowledge are not spent in distribution, but increase and multiply thereby. It is true here wch Salomon speakes, Pro. 11.24.25. The scattering of knowledge makes it increase, and watering others with those waters, will but make way for the more abundant watering of himselfe.Gifts of knowledge Are not spent in distribution, but increase and multiply thereby. It is true Here which Solomon speaks, Pro 11.24.25. The scattering of knowledge makes it increase, and watering Others with those waters, will but make Way for the more abundant watering of himself.
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The gifts that God gives men are pounds he gives them. And hee gives a pound to a man not to be put into his purse,
The Gifts that God gives men Are pounds he gives them. And he gives a pound to a man not to be put into his purse,
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but to be put into the banke. He gives men a pound with a command to trade, Luke 19.12. Trade till I come. And what was the issue? Lord, thy pound hath gained ten pounds.
but to be put into the bank. He gives men a pound with a command to trade, Lycia 19.12. Trade till I come. And what was the issue? Lord, thy pound hath gained ten pounds.
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Lord thy pound hath gained five pounds. Lord thy pound hath gained five pounds.
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Trading therefore with the gifts of Gods spirit, is the increasing of the gifts of the spirit.
Trading Therefore with the Gifts of God's Spirit, is the increasing of the Gifts of the Spirit.
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On the contrary, the want of exercise of gifts, the not imploying them in cōmunicating our knowledge decayes them,
On the contrary, the want of exercise of Gifts, the not employing them in communicating our knowledge decays them,
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& quenches the Spirit. In the former parable wee finde some servants trading with their pounds,
& quenches the Spirit. In the former parable we find Some Servants trading with their pounds,
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and another servant layes up his pound in a napkin.
and Another servant lays up his pound in a napkin.
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Now one would thinke that this servant had tooke the onely sure course to have kept his pound Trading we see often proves hazardous,
Now one would think that this servant had took the only sure course to have kept his pound Trading we see often Proves hazardous,
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and uncertaine, and many a ma• trades away his stocke, and loseth al• hee hath by trading,
and uncertain, and many a ma• trades away his stock, and loses al• he hath by trading,
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but when a ma•ties his money up in a napkin & binde• it, he seemes to take a sure course fo• keeping of it.
but when a ma•ties his money up in a napkin & binde• it, he seems to take a sure course fo• keeping of it.
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But yet not so in thi• trading in the gifts of the spirit.
But yet not so in thi• trading in the Gifts of the Spirit.
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They that traded, gained more pounds, kep• and increased their gifts, he that trade• not, he lost his gifts, verse 24. Tak• from him the pound.
They that traded, gained more pounds, kep• and increased their Gifts, he that trade• not, he lost his Gifts, verse 24. Tak• from him the pound.
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Hee hath quench the Spirit, he lost his gifts.He hath quench the Spirit, he lost his Gifts.
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And how comes he to lose them? because he• imployed them not, because hee lap• his pound in a napkin.
And how comes he to loose them? Because he• employed them not, Because he lap• his pound in a napkin.
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We see 2 King. 4. that the oyle ceased and stayd not till for want of vessels the widdow powred not out.
We see 2 King. 4. that the oil ceased and stayed not till for want of vessels the widow poured not out.
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It is not powring out, but want of powring out tha• dries up the streames and fountaines o• grace.
It is not Pouring out, but want of Pouring out tha• dries up the streams and fountains o• grace.
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And the oyle stayed saies th• text, verse 6. When stayed the oyle• not when she was powring,And the oil stayed Says th• text, verse 6. When stayed the oyle• not when she was Pouring,
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but whe• shee stayed powring, shee first staye• powring, before the oyle stayed running. No man when a candle is light puts it under a bushell.
but whe• she stayed Pouring, she First staye• Pouring, before the oil stayed running. No man when a candle is Light puts it under a bushel.
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The putting of a candle under a close bushell or any other close vessell may quench the •ight,
The putting of a candle under a close bushel or any other close vessel may quench the •ight,
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and put out the candle which would have continued burning if it had beene set upon the table.
and put out the candle which would have continued burning if it had been Set upon the table.
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The Mothers milke dries not up with drawing out her brest, and giving suck, but it dryes up with being kept up, with not giving suck;
The Mother's milk dries not up with drawing out her breast, and giving suck, but it dries up with being kept up, with not giving suck;
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quench not the spirit. Fire is quencht not onely by water, but by want of vent.quench not the Spirit. Fire is quenched not only by water, but by want of vent.
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If fyre bee shut close up •n an oven, or a still, it dies and goes •ut,
If fire be shut close up •n an oven, or a still, it die and Goes •ut,
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but if it hath ayre and vent, then •t lives and burnes.
but if it hath air and vent, then •t lives and burns.
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And what is it that more quenches the spirit in this kinde, then our not using and exercising of mens gifts.
And what is it that more quenches the Spirit in this kind, then our not using and exercising of men's Gifts.
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No man when he lights a candle puts it under a bed, or under a bushell.
No man when he lights a candle puts it under a Bed, or under a bushel.
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The spirit of God •ights many a mans candle, gives him much light, hee hath a faire burning lampe,
The Spirit of God •ights many a men candle, gives him much Light, he hath a fair burning lamp,
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and yet the same things befalles him that's threatned to him that curses Father and Mother, Prov. 20.20. His lampe or his candle is put out in obsc•• darkenes.
and yet the same things befalls him that's threatened to him that curses Father and Mother, Curae 20.20. His lamp or his candle is put out in obsc•• darkness.
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His lamp go out, and then f•lowes not only, darkenesse but obsc•• darkenesse.
His lamp go out, and then f•lowes not only, darkness but obsc•• darkness.
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He not onely growes ig••rant, but sottishly & grosely ignora•• But how come this candle & this la• to bee quenched,
He not only grows ig••rant, but sottishly & grossly ignora•• But how come this candle & this la• to be quenched,
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and to bee put ou• obscure darkenesse? Hee hath pu• under a bed, or under a bushell, 〈 ◊ 〉 hath had more minde of his bed, a• his bushell, of his ease and profits th• of giving and communicating his lig• to others.
and to be put ou• Obscure darkness? He hath pu• under a Bed, or under a bushel, 〈 ◊ 〉 hath had more mind of his Bed, a• his bushel, of his ease and profits th• of giving and communicating his lig• to Others.
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Sloth and coveteousnesse ha• made him neglect the use and exer•• of his gifts, and so the bed and the 〈 ◊ 〉 shell have put out his lampe in obsc•• darkenesse, these put out their can• and make them goe out like the snu•• of the candle with a stinke, and an• savour.Sloth and covetousness ha• made him neglect the use and exer•• of his Gifts, and so the Bed and the 〈 ◊ 〉 shell have put out his lamp in obsc•• darkness, these put out their can• and make them go out like the snu•• of the candle with a stink, and an• savour.
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A candle may bee put 〈 ◊ 〉 though it be not blowne out, thou• water not cat cast into it, by the p•ting of an extinguisher over it.
A candle may be put 〈 ◊ 〉 though it be not blown out, thou• water not cat cast into it, by the p•ting of an extinguisher over it.
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Negligence, and slothfulnesse in not exc•cising the gifts of the spirit is an e•tinguisher put upon the candle a• flame of the spirit, that quenches a• puts it out. Zech. 11.17. Woe to the Idole shepheards.
Negligence, and slothfulness in not exc•cising the Gifts of the Spirit is an e•tinguisher put upon the candle a• flame of the Spirit, that quenches a• puts it out. Zechariah 11.17. Woe to the Idol shepherds.
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And who is the Idole shepheard!
And who is the Idol shepherd!
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That leaves his flocke: Therefore an Idle shepheard that doth not exercise his gifts with his flocke, hee is an Idol shepheard.That leaves his flock: Therefore an Idle shepherd that does not exercise his Gifts with his flock, he is an Idol shepherd.
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And what is the woe that shall befall him? A sword upon his Arme, and upon his right eye.
And what is the woe that shall befall him? A sword upon his Arm, and upon his right eye.
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Hee did not stretch out his arme all the day long to gather in his flocke,
He did not stretch out his arm all the day long to gather in his flock,
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therefore his arme shall bee withered. He did not use his eye, would not bee a seer to instruct his people,
Therefore his arm shall be withered. He did not use his eye, would not be a seer to instruct his people,
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therefore his right eye shall not be dimmed, but utterly darkened. The spirit should bee quenched in him.
Therefore his right eye shall not be dimmed, but utterly darkened. The Spirit should be quenched in him.
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Hee had made himselfe an Idle shepheard, and therfore God makes him an Idoll shepheard.
He had made himself an Idle shepherd, and Therefore God makes him an Idol shepherd.
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Of Idols it is said, Psalme 115. Mouthes they have, and speake not, eyes they have and see not.
Of Idols it is said, Psalm 115. Mouths they have, and speak not, eyes they have and see not.
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Hee made himselfe an Idoll, a mouth hee had and spake not, gifts he had and used them not, hee leaves his flocke;
He made himself an Idol, a Mouth he had and spoke not, Gifts he had and used them not, he leaves his flock;
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and therefore God will make an Idoll of him too; eyes he shall have and not see, his right eye shall be utterly darkened.
and Therefore God will make an Idol of him too; eyes he shall have and not see, his right eye shall be utterly darkened.
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He leaves his flocke, and Gods gift• leave him:
He leaves his flock, and God's gift• leave him:
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So dangerous a quenche• of the Spirit is the not using of gifts, whether by Ministers or others.
So dangerous a quenche• of the Spirit is the not using of Gifts, whither by Ministers or Others.
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2. Secondly, in the gift and grace of faith.
2. Secondly, in the gift and grace of faith.
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The way to keepe faith in vigour, in life, to keepe it from quenching in the desire, to make it grow and increase, is to put faith to it, to keepe it in action, to keepe it in exercise,
The Way to keep faith in vigour, in life, to keep it from quenching in the desire, to make it grow and increase, is to put faith to it, to keep it in actium, to keep it in exercise,
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and to make it put forth it selfe in frequent acts.
and to make it put forth it self in frequent acts.
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So long as faith is on the increasing hand, so long no feare of its quenching or decaying;
So long as faith is on the increasing hand, so long no Fear of its quenching or decaying;
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so long as faith is acted and in exercise, so long it is on the increasing hand;
so long as faith is acted and in exercise, so long it is on the increasing hand;
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every new and fresh act of faith adds growth and increase to it: the use of faith increases faith;
every new and fresh act of faith adds growth and increase to it: the use of faith increases faith;
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and the more fresh acts of beleeving, the more the habit of beleeving is increased: Many acts strengthen and increase habits.
and the more fresh acts of believing, the more the habit of believing is increased: Many acts strengthen and increase habits.
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Marke how that man speakes, Mark. 9. Christ tells him, if hee can beleeve, hee can heale his childe:
Mark how that man speaks, Mark. 9. christ tells him, if he can believe, he can heal his child:
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Lord sayes he, helpe my unbeliefe; as if hee should say, Lord I would faine beleeve, I finde much unbeliefe, helpe me to overcome it.
Lord Says he, help my unbelief; as if he should say, Lord I would feign believe, I find much unbelief, help me to overcome it.
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I but first, sayes he, Lord I beleeve, helpe my unbeliefe.
I but First, Says he, Lord I believe, help my unbelief.
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That act of his in putting forth his faith to beleeve as he could, was the way to overcome his unbeliefe,
That act of his in putting forth his faith to believe as he could, was the Way to overcome his unbelief,
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and to come to beleeve as he would.
and to come to believe as he would.
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The way to have the faith we would have, is to use and set on worke the faith we already have.
The Way to have the faith we would have, is to use and Set on work the faith we already have.
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See John 1.48, 49, 50, 51. as if he should say, Since thou art so ready to beleeve upon so small a ground,
See John 1.48, 49, 50, 51. as if he should say, Since thou art so ready to believe upon so small a ground,
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therefore thou shalt see greater things then these.
Therefore thou shalt see greater things then these.
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Great matters shall be revealed unto thee, that shall set thy faith on worke in a great measure.
Great matters shall be revealed unto thee, that shall Set thy faith on work in a great measure.
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The way then to keepe faith in vigour and in life, is to set faith frequently on worke,
The Way then to keep faith in vigour and in life, is to Set faith frequently on work,
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and to have it ready and forward to beleeve.
and to have it ready and forward to believe.
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Take the promises, and set them before thee, and put thy faith on worke upon them,
Take the promises, and Set them before thee, and put thy faith on work upon them,
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and stirre up thine heart to beleeve them strive to act thy faith in beleeving them,
and stir up thine heart to believe them strive to act thy faith in believing them,
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and this will keepe thy faith lively and vigorous. When faith is not exercised, and set,
and this will keep thy faith lively and vigorous. When faith is not exercised, and Set,
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and kept to work, it breeds a spiritual torpor in ou• faith, and so quenches it, that when w• may have most need of it, it can doe u• no service nor comfort, Lu. 24. O foole and slow of heart to beleeve.
and kept to work, it breeds a spiritual torpor in ou• faith, and so quenches it, that when w• may have most need of it, it can do u• no service nor Comfort, Lu. 24. Oh fool and slow of heart to believe.
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God woul• have men quicke and ready, forwar• to beleeve.
God woul• have men quick and ready, forwar• to believe.
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Now when faith is no• held to it, and kept in action, then is 〈 ◊ 〉 slow and backward to doe that worl• which God requires of it.
Now when faith is no• held to it, and kept in actium, then is 〈 ◊ 〉 slow and backward to do that worl• which God requires of it.
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3. Thirdly, in the gift of praye• The gift of prayer, when a man c•• powre out his heart to God, it is a• excellent gift and grace of the spirit And a man once having obtained th• grace, should have a care to keepe up, and increase it;
3. Thirdly, in the gift of praye• The gift of prayer, when a man c•• pour out his heart to God, it is a• excellent gift and grace of the Spirit And a man once having obtained th• grace, should have a care to keep up, and increase it;
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and no better wa• to doe it then to be frequent in the ••ercise of it,
and no better wa• to do it then to be frequent in the ••ercise of it,
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and to be often in t•• worke.
and to be often in t•• work.
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Hezekiahs phrase to Isaiah, 〈 ◊ 〉 that he should lift up a prayer, Isa. 3• 4. A man that would be good at li•ting, must often use himselfe to liftin• and the oftner he lifts, the easilier he• lifts:Hezekiah's phrase to Isaiah, 〈 ◊ 〉 that he should lift up a prayer, Isaiah 3• 4. A man that would be good At li•ting, must often use himself to liftin• and the oftener he lifts, the easilier he• lifts:
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Lift up a prayer sayes Hezekiah. lift up mine heart, or my soule, un•• thee, sayes David. A man that do• not use to lift heavy burdens,
Lift up a prayer Says Hezekiah. lift up mine heart, or my soul, un•• thee, Says David. A man that do• not use to lift heavy burdens,
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how hardly doth he lift? what adoe hath he to get up an heavie burden when he comes to it:
how hardly does he lift? what ado hath he to get up an heavy burden when he comes to it:
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But he that uses every day to be exercised in lifting, it is an easie thing to him, hee hath by his frequent use gotten a dexterity, an handinesse at the worke.
But he that uses every day to be exercised in lifting, it is an easy thing to him, he hath by his frequent use got a dexterity, an handinesse At the work.
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To lift up a mans soule to God, to lift up a mans heart so high,
To lift up a men soul to God, to lift up a men heart so high,
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as heaven is from the earth, is an hard matter. Oh how heavie a mans heart is by nature!
as heaven is from the earth, is an hard matter. O how heavy a men heart is by nature!
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and how hard to lift it up, to lift it up so high!
and how hard to lift it up, to lift it up so high!
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If a man be not practised, and daily exercised in it, a man will as soone lift up a mil-stone, yea a mountaine, unto Heaven:
If a man be not practised, and daily exercised in it, a man will as soon lift up a millstone, yea a mountain, unto Heaven:
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But a man that is every day, and upon every occasion at the worke, he will finde the worke thereby facilitated,
But a man that is every day, and upon every occasion At the work, he will find the work thereby facilitated,
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and will get up his heart with much readinesse. Prayer is a running to God. A man that is to run, must be in breath, have his winde at command.
and will get up his heart with much readiness. Prayer is a running to God. A man that is to run, must be in breath, have his wind At command.
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He that runs every day, is every day the fitter to run: yesterdayes running prepares for to day, to dayes running for to morrow:
He that runs every day, is every day the fitter to run: yesterday's running prepares for to day, to days running for to morrow:
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But put a man to run that hath not done for many yeeres he is so pursey,
But put a man to run that hath not done for many Years he is so pursy,
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and so presently out o• breath, that hee is faine presently t• give out.
and so presently out o• breath, that he is feign presently t• give out.
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There is nothing so quenches th• Spirit of prayer, as dis-use of the duty I cannot goe in these, sayes David, fo• I am not accustomed to them:
There is nothing so quenches th• Spirit of prayer, as disuse of the duty I cannot go in these, Says David, fo• I am not accustomed to them:
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And s• want of accustoming and exercising o• themselves in prayer, makes men utterly to seeke in prayer,
And s• want of accustoming and exercising o• themselves in prayer, makes men utterly to seek in prayer,
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when thei• necessities are most urgent. Many a• their death beds, and upon other urgent occasions, would faine pray, and alas,
when thei• necessities Are most urgent. Many a• their death Beds, and upon other urgent occasions, would feign pray, and alas,
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when they try to drive, they draw• heavily, they want Charriot wheeles, they never wheeled their Charriots nor oyled their Charriots.
when they try to drive, they draw• heavily, they want Chariot wheels, they never wheeled their Chariots nor oiled their Chariots.
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As therefore men would keepe up a Spirit of prayer, so let them be often and frequent in the exercise of it.
As Therefore men would keep up a Spirit of prayer, so let them be often and frequent in the exercise of it.
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4. Fourthly, in the ability and power of giving God obedience: The more we obey God, the more able we shall bee to obey God;
4. Fourthly, in the ability and power of giving God Obedience: The more we obey God, the more able we shall be to obey God;
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our ability to obedience is from the spirit, Eze. 36. I will put my Spirit into you, and cause you to walke in my Statutes.
our ability to Obedience is from the Spirit, Ezekiel 36. I will put my Spirit into you, and cause you to walk in my Statutes.
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When a man hath got some ability to walke in Gods Statutes, his care should be to maintaine and increase that ability.
When a man hath god Some ability to walk in God's Statutes, his care should be to maintain and increase that ability.
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The way to doe that, is to set our ability on worke, and to exercise it:
The Way to do that, is to Set our ability on work, and to exercise it:
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That will both keepe and increase in us a spirit of obedience, Psal. 119.55, 56. I have kept thy Law.
That will both keep and increase in us a Spirit of Obedience, Psalm 119.55, 56. I have kept thy Law.
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How came he by this ability? This I had because I kept thy precepts. A strange reason one would thinke, I kept it because I kept it:
How Come he by this ability? This I had Because I kept thy Precepts. A strange reason one would think, I kept it Because I kept it:
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And yet a true reason, for every new act of obedience fits for a following act,
And yet a true reason, for every new act of Obedience fits for a following act,
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and the use of spirituall strength increases spirituall strength, Rom. 6.19. As in sinne, so in grace, Mar. 4.24.
and the use of spiritual strength increases spiritual strength, Rom. 6.19. As in sin, so in grace, Mar. 4.24.
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Certainely, the not exercising, and putting forth of our ability and power of obedience, quenches the power we had,
Certainly, the not exercising, and putting forth of our ability and power of Obedience, quenches the power we had,
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and so enfeebles it, that when we would at another time doe it, we cannot.
and so enfeebles it, that when we would At Another time do it, we cannot.
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Samson when his lockes were cut off, thought he would goe out and doe as at other times, samson when his locks were Cut off, Thought he would go out and do as At other times,
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but the Spirit was quenched, and the Lord was departed from him; and therefore he could not doe as he had done at other times:
but the Spirit was quenched, and the Lord was departed from him; and Therefore he could not do as he had done At other times:
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So when God calls us to doe duties of obedience, and hath given us his Spirit,
So when God calls us to do duties of Obedience, and hath given us his Spirit,
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and some ability from it to doe such duties as we have formerly done;
and Some ability from it to do such duties as we have formerly done;
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and when God calls us to it, we will not put forth our ability hee hath given us,
and when God calls us to it, we will not put forth our ability he hath given us,
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then wee quench his Spirit; and when at another time we thinke to doe such duties, we cannot doe them,
then we quench his Spirit; and when At Another time we think to do such duties, we cannot do them,
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because by not exercising our ability we lose our ability. I kept not thy precepts, This J had because I kept not thy precepts.
Because by not exercising our ability we loose our ability. I kept not thy Precepts, This J had Because I kept not thy Precepts.
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3. Third meanes to kindle, and keep from quenching, is the use of those holy ordinances that God hath appointed for this end: They are these:
3. Third means to kindle, and keep from quenching, is the use of those holy ordinances that God hath appointed for this end: They Are these:
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1. First, Hearing the Word, and attendance upon the Ministry thereof. 1. First, Hearing the Word, and attendance upon the Ministry thereof.
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They that would keepe alive, and increase the fire of the Spirit, must waite upon the Ministry of the Word:
They that would keep alive, and increase the fire of the Spirit, must wait upon the Ministry of the Word:
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The Ministry of the Word is fire, fuell and bellowes and all.
The Ministry of the Word is fire, fuel and bellows and all.
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It is fire, Jer. 23. Is not my word as a fire? As the Spirit is fire,
It is fire, Jer. 23. Is not my word as a fire? As the Spirit is fire,
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so the Word is fire, and one fire kindles another, Pro. 26.21.
so the Word is fire, and one fire kindles Another, Pro 26.21.
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As coales are to burning coales, &c. so the Word is coales to burning coales, these laid together make the fire greater:
As coals Are to burning coals, etc. so the Word is coals to burning coals, these laid together make the fire greater:
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And the fire of the Word kindles the fire of the Spirit in our hearts, and when it is kindled, kindles it more, and makes it flame the more;
And the fire of the Word kindles the fire of the Spirit in our hearts, and when it is kindled, kindles it more, and makes it flame the more;
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Did not our hearts burne within us? Luc. 24. There was a fire kindled, and burning in their hearts.Did not our hearts burn within us? Luke 24. There was a fire kindled, and burning in their hearts.
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I but how came it to kindle, and when did it burne? Did not our hearts burn within us,
I but how Come it to kindle, and when did it burn? Did not our hearts burn within us,
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whilest he opened the scriptures unto us? He kindled that fire in their hearts by the preaching of the Word:whilst he opened the Scriptures unto us? He kindled that fire in their hearts by the preaching of the Word:
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As Ieremy speakes of the Word in another case, Ier. 20.9. His Word was in mine heart as a burning fire shut up in my bones:
As Ieremy speaks of the Word in Another case, Jeremiah 20.9. His Word was in mine heart as a burning fire shut up in my bones:
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So it is true of the Word preached in the hearts of the godly, it is a burning fire in their hearts that kindles in them the fire of the Spirit.
So it is true of the Word preached in the hearts of the godly, it is a burning fire in their hearts that kindles in them the fire of the Spirit.
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There is no grace of God that is not wrought and increased in the hearts of Gods people, by the Ministery of the Word.
There is no grace of God that is not wrought and increased in the hearts of God's people, by the Ministry of the Word.
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The Holy Ghost falles downe from heaven upon men in the Ministry of the word. Acts 10.44. It is said of the Manna. Numbers 11.9. that it fell with the dew in the night.
The Holy Ghost falls down from heaven upon men in the Ministry of the word. Acts 10.44. It is said of the Manna. Numbers 11.9. that it fell with the due in the night.
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My doctrine saies Moses, shall drop as the raine, and my speech distill as the dew.
My Doctrine Says Moses, shall drop as the rain, and my speech distil as the due.
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The Ministry of the word is a dew that distills from heaven.
The Ministry of the word is a due that distils from heaven.
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Now in the dew of the word, and with it, this Manna, Christ and his Spirit falls downe from heaven, according to that, 1 Pet. 1.22. by them that preached the Gospell unto you with the Holy Ghost sent downe from heaven.
Now in the due of the word, and with it, this Manna, christ and his Spirit falls down from heaven, according to that, 1 Pet. 1.22. by them that preached the Gospel unto you with the Holy Ghost sent down from heaven.
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See then that Manna came downe from heaven in the dewes of the Ministry of the Gospel.
See then that Manna Come down from heaven in the dews of the Ministry of the Gospel.
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So much doth Pauls question to the Galathians implie. Gal. 3.2.
So much does Paul's question to the Galatians imply. Gal. 3.2.
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This onely would I learne of you, Received ye the Spirit by the workes of the Law, This only would I Learn of you, Received you the Spirit by the works of the Law,
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or by the hearing of faith; or by the hearing of faith;
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therefore by hearing the doctrine of faith preached in the Gospel the spirit is received, not onely for the beginning,
Therefore by hearing the Doctrine of faith preached in the Gospel the Spirit is received, not only for the beginning,
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but for the increase and continuance of it.
but for the increase and Continuance of it.
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The Ministry of the word, that is the fire that kindles this fire in our hearts.
The Ministry of the word, that is the fire that kindles this fire in our hearts.
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It is also the fewell that feedes this fire. The Lamps of the Temple must burne alwaies, Exod. 27.20.
It is also the fuel that feeds this fire. The Lamps of the Temple must burn always, Exod 27.20.
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But then there must be somewhat to feede, and maintaine it burning: therefore see what is commanded.
But then there must be somewhat to feed, and maintain it burning: Therefore see what is commanded.
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Command the children of Israel to bring their pure oyle olive to cause the Lampe to burne alwaies. Command the children of Israel to bring their pure oil olive to cause the Lamp to burn always.
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There must bee oyle to feede the fire, and to cause it to burne.
There must be oil to feed the fire, and to cause it to burn.
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The word is the oyle olive that causes the Lampe of the Spirit to burne alwaies, that feedes and maintaines it that it quench not.
The word is the oil olive that Causes the Lamp of the Spirit to burn always, that feeds and maintains it that it quench not.
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The fire upon the Altar must ever burne, and not bee put out, Levit. 6.12, 13. but verse 12. middle And the Priest shall burne wood on it every morning.
The fire upon the Altar must ever burn, and not be put out, Levit. 6.12, 13. but verse 12. middle And the Priest shall burn wood on it every morning.
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There must bee a care had that there should bee fuell to keepe the fire burning, Prov. 29.26.
There must be a care had that there should be fuel to keep the fire burning, Curae 29.26.
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where no wood is (though there be no water) the fire goes out, but verse 21. wood kindles fire. As coales are to burning coales, •nd wood to fire,where no wood is (though there be no water) the fire Goes out, but verse 21. wood kindles fire. As coals Are to burning coals, •nd wood to fire,
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so is a contentious man to kindle strife, so is the word to •indle the spirit and to keepe it from Quenching.
so is a contentious man to kindle strife, so is the word to •indle the Spirit and to keep it from Quenching.
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The word is the wood and the fuell that keepes the Spirit from quenching.
The word is the wood and the fuel that keeps the Spirit from quenching.
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Therefore marke here the Apostle having said, quench not the spirit, they might happily aske what must wee doe that wee may not quench the Spirit: see what the next words are, Despise not prophecying, the preaching of the word,
Therefore mark Here the Apostle having said, quench not the Spirit, they might happily ask what must we do that we may not quench the Spirit: see what the next words Are, Despise not prophesying, the preaching of the word,
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as if he should say, the way not to quench the spirit but to kindle it,
as if he should say, the Way not to quench the Spirit but to kindle it,
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and to keepe it alive in you is to make much of, and to attend upon the Ministy of the word.
and to keep it alive in you is to make much of, and to attend upon the Ministry of the word.
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If once you despise and sligt that, ye wil quickly quench the Spirit. And to the same purpose is that, Isa. 30.20, 31. Thine eyes shall see thy teachers,
If once you despise and sligt that, you will quickly quench the Spirit. And to the same purpose is that, Isaiah 30.20, 31. Thine eyes shall see thy Teachers,
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and thine eares shall heare a voyce behind thee saying, &c. The way then to have our eares open to heare the words behinde us, is to have our eyes open to see our teachers before us.and thine ears shall hear a voice behind thee saying, etc. The Way then to have our ears open to hear the words behind us, is to have our eyes open to see our Teachers before us.
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If our eyes see not our teachers, we cannot expect wee should heare the voyce behind us.
If our eyes see not our Teachers, we cannot expect we should hear the voice behind us.
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The way to have the spirit follow, us with his motions, and worke of grace, is for us to follow the word.
The Way to have the Spirit follow, us with his motions, and work of grace, is for us to follow the word.
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The hearing of the word then is a speciall meanes to cherish the spirit of grace in our hearts.
The hearing of the word then is a special means to cherish the Spirit of grace in our hearts.
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It is the oyle, and the wood that keepes this fire burning. It is also the bellowes that blowes and stirres up this fire in our hearts.
It is the oil, and the wood that keeps this fire burning. It is also the bellows that blows and stirs up this fire in our hearts.
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When a man would kindle a firc hee takes the bellowes, and by their helpe hee makes the fire burne with a great flame,
When a man would kindle a firc he Takes the bellows, and by their help he makes the fire burn with a great flame,
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and heate, that before burnt little or nothing.
and heat, that before burned little or nothing.
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When a fire is quencht, and is almost out, the bellowes will quickly raise the flame againe.
When a fire is quenched, and is almost out, the bellows will quickly raise the flame again.
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The ministry of the word is the bellowes that blowes up and kindles the fire of the Spirit in us and makes it flame. Ier. 6.29. All the preaching of the Prophets is in vaine, it will not prevaile with them:
The Ministry of the word is the bellows that blows up and kindles the fire of the Spirit in us and makes it flame. Jeremiah 6.29. All the preaching of the prophets is in vain, it will not prevail with them:
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Therefore when the word is preached, then the Bellowes blowes to kindle the fire.
Therefore when the word is preached, then the Bellows blows to kindle the fire.
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Now when there is fire, and fuell, and bellowes blowing, there is no danger of the fyre going out, there is no question but that the fire will burne and be kept alive.
Now when there is fire, and fuel, and bellows blowing, there is no danger of the fire going out, there is no question but that the fire will burn and be kept alive.
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And the ministry of the word being fire, fuell, and bellowes, it must needs bee a speciall meanes to keepe the Spirit from quenching, to kindle and keepe it alive in us.
And the Ministry of the word being fire, fuel, and bellows, it must needs be a special means to keep the Spirit from quenching, to kindle and keep it alive in us.
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And therefore such as would take heede of quenching, as would kindle and preserve this fire burning, they must come to this fire,
And Therefore such as would take heed of quenching, as would kindle and preserve this fire burning, they must come to this fire,
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and catch fire at it, must lay on this wood, must come under the blast of these bellowes:
and catch fire At it, must lay on this wood, must come under the blast of these bellows:
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that is, they must come to, and attend upon the ministry of the word.
that is, they must come to, and attend upon the Ministry of the word.
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And what is it that more and sooner quenches the Spirit then the want, and neglect of the ministry of the word.
And what is it that more and sooner quenches the Spirit then the want, and neglect of the Ministry of the word.
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Many that have had faire lamps blazing, faire fires burning, yet it comes to passe that it may be said of them, as Isa. 43.17. They are extinct, they are quenched as towe.
Many that have had fair lamps blazing, fair fires burning, yet it comes to pass that it may be said of them, as Isaiah 43.17. They Are extinct, they Are quenched as tow.
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When wood burnes, & after quenches yet for some good time after there remaine some coales,
When wood burns, & After quenches yet for Some good time After there remain Some coals,
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and some fire still, but when burning towe quenches it leaves no fire or heate at all, it goes suddenly quite out.
and Some fire still, but when burning tow quenches it leaves no fire or heat At all, it Goes suddenly quite out.
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So many, not onely quench in degree, but quench altogether, quench as towe. Quench so as God in another sense threatens to quench the wicked, Iob 18.5.6. Their light is quenched, and the sparke of their fire doth not shine.
So many, not only quench in degree, but quench altogether, quench as tow. Quench so as God in Another sense threatens to quench the wicked, Job 18.5.6. Their Light is quenched, and the spark of their fire does not shine.
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So quenched, that all sparkes of goodnes are quenched in them.
So quenched, that all sparks of Goodness Are quenched in them.
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Now whence came this mischiefe, and where began this evill? let it be considered if it had not its first rise from the neglect of the ministry.
Now whence Come this mischief, and where began this evil? let it be considered if it had not its First rise from the neglect of the Ministry.
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The taking away and the losse of the ministry must needes bee a great cause of Quenching the Spirit in mens hearts When the lampes in the Temple are quencht. 2 Cron. 29.7. the lampe of the spirit must needes quench in mens hearts. Heb. 30.20.21.
The taking away and the loss of the Ministry must needs be a great cause of Quenching the Spirit in men's hearts When the lamps in the Temple Are quenched. 2 Cron. 29.7. the lamp of the Spirit must needs quench in men's hearts. Hebrew 30.20.21.
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Thy teachers shall not be removed any more into any corner, but thine eyes, &c. and thine eares, &c. Therefore when teachers are removed into corners,Thy Teachers shall not be removed any more into any corner, but thine eyes, etc. and thine ears, etc. Therefore when Teachers Are removed into corners,
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then no voyce of the Spirit is to bee heard, then the spirit is quenched. As the quenching of the spirit is the cause sometimes of the quenching the fire of the word, Apoc. 2. Thou hast left thy first love, I will remove the candlesticke. Thou hast left thy love.
then no voice of the Spirit is to be herd, then the Spirit is quenched. As the quenching of the Spirit is the cause sometime of the quenching the fire of the word, Apocalypse 2. Thou hast left thy First love, I will remove the candlestick. Thou hast left thy love.
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There is quenching of the Spirit. I will remove the candlestick, there is the quenching of the light of the Gospel. Thou hast quenched the fire of thy zeale;
There is quenching of the Spirit. I will remove the candlestick, there is the quenching of the Light of the Gospel. Thou hast quenched the fire of thy zeal;
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I will quench the fire of the Gospel, I will remove the candlesticke and quench and put out the candle, the striving and burning light of the Ministry.
I will quench the fire of the Gospel, I will remove the candlestick and quench and put out the candle, the striving and burning Light of the Ministry.
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So also the quenching of the candle and light of the Ministry is infallibly a cause of quenching the spirit in mens hearts.
So also the quenching of the candle and Light of the Ministry is infallibly a cause of quenching the Spirit in men's hearts.
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When once Preaching is taken frō men, there must needes be a decay and a languishing of grace:
When once Preaching is taken from men, there must needs be a decay and a languishing of grace:
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without wood the fire must needes goe out.
without wood the fire must needs go out.
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The want or losse of the meanes is a quenching. But now when men shall voluntarily of themselves through negligence,
The want or loss of the means is a quenching. But now when men shall voluntarily of themselves through negligence,
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and disrespect of the meanes, slight them, this is a farre more dangerous cause of quenching the spirit:
and disrespect of the means, slight them, this is a Far more dangerous cause of quenching the Spirit:
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for then there is a double cause of quenching. First, The want of fuell, the withdrawing of the wood.
for then there is a double cause of quenching. First, The want of fuel, the withdrawing of the wood.
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And Secondly, Gods Justice, who when hee sees men begin to neglect and shift the meanes, hee will in his wrath smite them with the losse of those gifts and graces they had.
And Secondly, God's justice, who when he sees men begin to neglect and shift the means, he will in his wrath smite them with the loss of those Gifts and graces they had.
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As ever therefore thou wouldest keepe the Spirit from quenching, as ever thou wouldest kindle it, and keepe it flaming and burning, so diligently and conscionably attend upon the Ministry of the Word.
As ever Therefore thou Wouldst keep the Spirit from quenching, as ever thou Wouldst kindle it, and keep it flaming and burning, so diligently and Conscionably attend upon the Ministry of the Word.
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2. Communion of Saints, and the exercise of the duties of that Communion in mutuall exhortation, mutuall provocation to love,
2. Communion of Saints, and the exercise of the duties of that Communion in mutual exhortation, mutual provocation to love,
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and good workes, mutuall quickning, and exciting each other unto good.
and good works, mutual quickening, and exciting each other unto good.
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This is a speciall meanes to keepe the Spirit from quenching, to keep the spirit burning and flaming, and to increase the gifts and graces of the Spirit in us.
This is a special means to keep the Spirit from quenching, to keep the Spirit burning and flaming, and to increase the Gifts and graces of the Spirit in us.
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As of contentious men, so is it true of gracious men, and godly men in this sense, Prov. 26.21. As coales are to burning coales, and wood to fire:
As of contentious men, so is it true of gracious men, and godly men in this sense, Curae 26.21. As coals Are to burning coals, and wood to fire:
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so is a godly and gracious man to kindle the spirit. Coales laid to burning coales doe mutually communicate heate each to other,
so is a godly and gracious man to kindle the Spirit. Coals laid to burning coals do mutually communicate heat each to other,
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and make each others heate the greater.
and make each Others heat the greater.
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A few stickes laid on the fire, and that lye asunder too, they make but a poore fire, it gives but little heate;
A few sticks laid on the fire, and that lie asunder too, they make but a poor fire, it gives but little heat;
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but when a good company of stickes are laid on together, and laid on close, then the fire burnes to the purpose.
but when a good company of sticks Are laid on together, and laid on close, then the fire burns to the purpose.
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Wee see that smal stickes will kindle great ones.
we see that small sticks will kindle great ones.
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In blowing of the fire, the smaller wood takes fire first, and that being fired, it fires the greater wood.
In blowing of the fire, the smaller wood Takes fire First, and that being fired, it fires the greater wood.
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Many times men that have greater measures of gifts and knowledge, may want heat and be short in their fervour and zeale,
Many times men that have greater measures of Gifts and knowledge, may want heat and be short in their fervour and zeal,
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and they by their communion with Christians of meaner ranke, and meaner gifts than themselves, may bee warmed,
and they by their communion with Christians of meaner rank, and meaner Gifts than themselves, may be warmed,
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and heated, and have the fire of love and zeale kindled in them. We see that greene wood will hardly burn alone;
and heated, and have the fire of love and zeal kindled in them. We see that green wood will hardly burn alone;
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lay that on the fire alone, and what a deale of blowing and stirring must there be ere it will take fire;
lay that on the fire alone, and what a deal of blowing and stirring must there be ere it will take fire;
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and if it doe take fire, it will hardly burne any longer than it is blowne, and but poorly then neither:
and if it do take fire, it will hardly burn any longer than it is blown, and but poorly then neither:
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But now lay green wood on the fire with dry wood, and the dry wood not onely burnes it selfe,
But now lay green wood on the fire with dry wood, and the dry wood not only burns it self,
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but sets the greene wood on fire also, and makes it burne to the purpose.
but sets the green wood on fire also, and makes it burn to the purpose.
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Some mens hearts are exceeding dead and cold, and it may be they use all private helpes by themselves,
some men's hearts Are exceeding dead and cold, and it may be they use all private helps by themselves,
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and blow what they can, but their solitary indeavours will not doe it.
and blow what they can, but their solitary endeavours will not do it.
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If once they doe but joyne themselves in society with such as are godly, and hold communion with them, that will get heate into their hearts,
If once they do but join themselves in society with such as Are godly, and hold communion with them, that will get heat into their hearts,
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and those burning coales will set them on fire. A live cole thrown out of the fire dies and quenches presently:
and those burning coals will Set them on fire. A live coal thrown out of the fire die and quenches presently:
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A dead cole cast into the fire amongst coales that are alive, presently is on fire:
A dead coal cast into the fire among coals that Are alive, presently is on fire:
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And this very thing Salomon intends, Eccl. 4.11. If two ly together, then they have heat.
And this very thing Solomon intends, Ecclesiastes 4.11. If two lie together, then they have heat.
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There is a mutuall contribution and communication of heate from each to other:
There is a mutual contribution and communication of heat from each to other:
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One gives heate to another, and one receives heate from another, each are the better and the warmer by the others society.
One gives heat to Another, and one receives heat from Another, each Are the better and the warmer by the Others society.
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But how can one be warme alone? especially if hee be naturally cold, and withall, the weather and the time be cold.
But how can one be warm alone? especially if he be naturally cold, and withal, the weather and the time be cold.
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A man that is then alone must needs be cold.
A man that is then alone must needs be cold.
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Wee see when David grew old, his naturall heate abated, and decayed, and hee grew cold withall, 1 Reg. 1.1.
we see when David grew old, his natural heat abated, and decayed, and he grew cold withal, 1 Reg. 1.1.
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And they used meanes to make him hot, they covered him with clothes, but yet he gat no heate, clothes must bee first heated from a principle of heate in the body,
And they used means to make him hight, they covered him with clothes, but yet he got no heat, clothes must be First heated from a principle of heat in the body,
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before they can heat and warme the body. But vers. 2.3. Abishag lying in Davids bosome, hee gat heate and warmth.
before they can heat and warm the body. But vers. 2.3. Abishag lying in Davids bosom, he got heat and warmth.
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Cloathes were dead cherishers, they could not warm David; but Abishag having naturall and living heat, this helpt David to warmth:
Clothes were dead cherishers, they could not warm David; but Abishag having natural and living heat, this helped David to warmth:
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So here, if men doe use meanes in private by themselves, and have not exercise,
So Here, if men do use means in private by themselves, and have not exercise,
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nor communion with others, all meanes so used will be but covering with clothes, by which wee shall neither get, nor keepe heate.
nor communion with Others, all means so used will be but covering with clothes, by which we shall neither get, nor keep heat.
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Holy conference a duty of this communion:
Holy conference a duty of this communion:
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It kindles and stirres up the spirit, it refreshes, it cheeres the spirit in us, Ephes. 4.29.30. Corrupt communication grieves him:
It kindles and stirs up the Spirit, it Refreshes, it cheers the Spirit in us, Ephesians 4.29.30. Corrupt communication grieves him:
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And whatsoever grieves doth quench the Spirit. Now as evill speech and communication grieves and quenches,
And whatsoever grieves does quench the Spirit. Now as evil speech and communication grieves and quenches,
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so holy speech and conference it cheeres, and so kindles the Spirit in us.
so holy speech and conference it cheers, and so kindles the Spirit in us.
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But if a man have communion with such as have spirituall life in them, the fire of the Spirit in them, the vigour and warmth of Grace in them, have society with them in prayer, conference, mutuall excitations unto God, this will be an excellent meanes to keepe our heate from cooling and quenching, yea to increase and adde to it.
But if a man have communion with such as have spiritual life in them, the fire of the Spirit in them, the vigour and warmth of Grace in them, have society with them in prayer, conference, mutual excitations unto God, this will be an excellent means to keep our heat from cooling and quenching, yea to increase and add to it.
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Me thinkes there is somewhat in that, Act. 2. If wee consider when the Holy Ghost came upon them,
Me thinks there is somewhat in that, Act. 2. If we Consider when the Holy Ghost Come upon them,
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and that there were cloven tongues of fire upon them.
and that there were cloven tongues of fire upon them.
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And when was it? vers. 1. they were all with one accord in one place, met together in an holy communion,
And when was it? vers. 1. they were all with one accord in one place, met together in an holy communion,
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and about duties of holy communion. And then followed that vers. 2, 3, 4.
and about duties of holy communion. And then followed that vers. 2, 3, 4.
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How much mutuall communion of Saints quickens the life of Grace, and the heate of it, we may see in one particular, 2 John 12. That our joy may be full.
How much mutual communion of Saints quickens the life of Grace, and the heat of it, we may see in one particular, 2 John 12. That our joy may be full.
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An Apostles graces furthered, and quickned by the graces of a woman.
an Apostles graces furthered, and quickened by the graces of a woman.
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When such Grandies in grace have benefit by communion of Saints, how much more may they whose measures are lesse!
When such Grandees in grace have benefit by communion of Saints, how much more may they whose measures Are less!
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It is certaine, that the neglect of this communion and the duties of it, is a great quencher of the Spirit. When men fall off by Apostacie, that is a quenching of the Spirit. The highest degree of quenching the Spirit, is in the great sinne against the Holy Ghost.
It is certain, that the neglect of this communion and the duties of it, is a great quencher of the Spirit. When men fallen off by Apostasy, that is a quenching of the Spirit. The highest degree of quenching the Spirit, is in the great sin against the Holy Ghost.
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And it is a cleere case that the letting fall of this communion, and the neglect of that, is one of the first steps to Apostacie,
And it is a clear case that the letting fallen of this communion, and the neglect of that, is one of the First steps to Apostasy,
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and the sinne against the Holy Ghost, Heb. 10.23, 24, 25, 26. By which he implyes that as a speciall meanes to keep men from such a quenching of the Spirit,
and the sin against the Holy Ghost, Hebrew 10.23, 24, 25, 26. By which he Implies that as a special means to keep men from such a quenching of the Spirit,
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as makes way to the sinne against the Holy Ghost, is to uphold the practise of the duties of the communion of Saints:
as makes Way to the sin against the Holy Ghost, is to uphold the practice of the duties of the communion of Saints:
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so a speciall cause of such quenching as makes way unto that sinne, is the neglect and throwing up of the practise of the duties of the communion of Saints.
so a special cause of such quenching as makes Way unto that sin, is the neglect and throwing up of the practice of the duties of the communion of Saints.
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3. Thirdly, the duty of meditation.
3. Thirdly, the duty of meditation.
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Though there be wood and fire, yet if they be not laid one to another, there will be no flame nor heate, but when they are laid and applyed each to other, that kindles and makes the fire burne, especially when the fire is blowne upon the wood being laid on.
Though there be wood and fire, yet if they be not laid one to Another, there will be no flame nor heat, but when they Are laid and applied each to other, that kindles and makes the fire burn, especially when the fire is blown upon the wood being laid on.
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Meditation layes wood and fire together, it blowes the fire also, and raises the flame.
Meditation lays wood and fire together, it blows the fire also, and raises the flame.
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All the prodigall sonnes graces began at this, I will arise, said hee; (he said it in his heart, in his thoughts, in his meditations) and goe to my Father:
All the prodigal Sons graces began At this, I will arise, said he; (he said it in his heart, in his thoughts, in his meditations) and go to my Father:
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He was in serious meditation, what a great man his Father was, what an excellent house he kept, what a miserable case he himselfe was in;
He was in serious meditation, what a great man his Father was, what an excellent house he kept, what a miserable case he himself was in;
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and this meditation quickned his heart to this, I will arise and goe to my Father:
and this meditation quickened his heart to this, I will arise and go to my Father:
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So mens bethinking themselves is made an excellent helpe unto repentance, 1 Reg. 8.47.
So men's bethinking themselves is made an excellent help unto Repentance, 1 Reg. 8.47.
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That is when men seriously use to meditate, and use to thinke with themselves what they have done,
That is when men seriously use to meditate, and use to think with themselves what they have done,
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how God is offended with them, how great their misery is, where remedy is to be had, &c. This is an excellent helpe to make way for the spirit of repentance.
how God is offended with them, how great their misery is, where remedy is to be had, etc. This is an excellent help to make Way for the Spirit of Repentance.
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It is a great measure of grace the godly man attaines to, Psal. 1.3.
It is a great measure of grace the godly man attains to, Psalm 1.3.
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But marke what is a great meanes conducing to these measures of grace, and the spirit, verse 2. To bee spiritually minded is life, Rom. 8.6.
But mark what is a great means conducing to these measures of grace, and the Spirit, verse 2. To be spiritually minded is life, Rom. 8.6.
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This is in one sense to be spiritually minded, when the mind is imployed in spirituall meditations,
This is in one sense to be spiritually minded, when the mind is employed in spiritual meditations,
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and this is life also in this sense, in that it breedes and maintaines the life of grace and the spirit in us.
and this is life also in this sense, in that it breeds and maintains the life of grace and the Spirit in us.
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The want and neglect of this duty, doth exceedingly chill, and coole, and danger the graces of the Spirit in us,
The want and neglect of this duty, does exceedingly chill, and cool, and danger the graces of the Spirit in us,
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therefore as we would not quench, but keepe alive the graces of God in us, so exercise we our hearts often in the duty of meditation.
Therefore as we would not quench, but keep alive the graces of God in us, so exercise we our hearts often in the duty of meditation.
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4. Fourthly, the duty of prayer. 4. Fourthly, the duty of prayer.
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It is a speciall meanes to keepe the Spirit from quenching, ye to cause the spirit to kindle and increase in us, to bee frequent, and feruent in prayer.
It is a special means to keep the Spirit from quenching, you to cause the Spirit to kindle and increase in us, to be frequent, and fervent in prayer.
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It is that by which we get the Spirit encreased in us, Luke 11.17.
It is that by which we get the Spirit increased in us, Lycia 11.17.
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how much more shall your heavenly Father give the holy Spirit to them that aske him? which is not to bee understood so much of the first infusion and gift of the Spirit,how much more shall your heavenly Father give the holy Spirit to them that ask him? which is not to be understood so much of the First infusion and gift of the Spirit,
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as of the increases of the graces of this Spirit.
as of the increases of the graces of this Spirit.
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For a man (to speake properly) cannot pray till he have the Spirit, and then when a man hath the Spirit, and sets that Spirit on worke in the duty of prayer,
For a man (to speak properly) cannot pray till he have the Spirit, and then when a man hath the Spirit, and sets that Spirit on work in the duty of prayer,
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then the spirit which was given before, is given in a larger measure, in greater abundance in the graces thereof.
then the Spirit which was given before, is given in a larger measure, in greater abundance in the graces thereof.
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The Apostles had the spirit of God in them before Christs death, and after his resurrection, Iohn 20. he breathed upon them and sayd, Receive ye the Holy Ghost.
The Apostles had the Spirit of God in them before Christ death, and After his resurrection, John 20. he breathed upon them and said, Receive you the Holy Ghost.
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And yet after this it is said that they were filled with the Holy Ghost: that is, at that time the Holy Ghost came upon them afresh.
And yet After this it is said that they were filled with the Holy Ghost: that is, At that time the Holy Ghost Come upon them afresh.
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But when was it that they were afresh filled with the Holy Ghost? Prayer brought downe a fulnesse of the Spirit. That speech Cant. 4.16. is conceived to bee the speech of Christ, as if he should say, oh my spirit blow upon the hearts of my people, that their graces may abound in them, and increase in them, worke abundance of grace in them.
But when was it that they were afresh filled with the Holy Ghost? Prayer brought down a fullness of the Spirit. That speech Cant 4.16. is conceived to be the speech of christ, as if he should say, o my Spirit blow upon the hearts of my people, that their graces may abound in them, and increase in them, work abundance of grace in them.
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It is sure, that the spirit of God must blow upon the garden before the spices thereof can flow out,
It is sure, that the Spirit of God must blow upon the garden before the spices thereof can flow out,
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before the graces can increase and abound. But yet there must bee somewhat done before the North winde doth awake, and this South winde blowes.
before the graces can increase and abound. But yet there must be somewhat done before the North wind does awake, and this South wind blows.
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Not only the voyce of Christ must stirre up, and raise this winde, but the voyce of prayer on our parts must raise the winde.
Not only the voice of christ must stir up, and raise this wind, but the voice of prayer on our parts must raise the wind.
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The spirit blowes where it lists, but yet there is a way to raise this winde so to blow, that spices may flow out.The Spirit blows where it lists, but yet there is a Way to raise this wind so to blow, that spices may flow out.
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Then when we are frequent and earnest in prayer, then when our hearts are enlarged in prayer, then Christ stirres up his spirit to blow, then hee raises that winde to make the spices flow out.
Then when we Are frequent and earnest in prayer, then when our hearts Are enlarged in prayer, then christ stirs up his Spirit to blow, then he raises that wind to make the spices flow out.
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If spices flow not out, if graces abound not, it is because the North and South winde blowes not. If they blow not, it is because Christ stirres not, nor awakens them.
If spices flow not out, if graces abound not, it is Because the North and South wind blows not. If they blow not, it is Because christ stirs not, nor awakens them.
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As hee rebuked the windes, and they were still, Mar. 4. so when hee commandes these windes, they blowe.
As he rebuked the winds, and they were still, Mar. 4. so when he commands these winds, they blow.
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And if Christ awake not this wind, it is because wee awake not him by prayer:
And if christ awake not this wind, it is Because we awake not him by prayer:
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when they awakened him Mar. 4. hee stilled those windes, and when we awaken him, hee will Awaken,
when they awakened him Mar. 4. he stilled those winds, and when we awaken him, he will Awaken,
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and stirre up this winde to blow so, as the sweet spices of his graces may flow out.
and stir up this wind to blow so, as the sweet spices of his graces may flow out.
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All rises to this, that the more wee have our hearts enlarged in prayer, the more will the Lord enlarge his hands in the graces of the Spirit. Open thy mouth wide,
All rises to this, that the more we have our hearts enlarged in prayer, the more will the Lord enlarge his hands in the graces of the Spirit. Open thy Mouth wide,
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and I will fill it, Psal. 81.10. The wide mouth proves the full mouth, the wider the fuller. The more our hearts and desires are enlarged in prayer, the fuller of the graces of the spirit shall our hearts bee.and I will fill it, Psalm 81.10. The wide Mouth Proves the full Mouth, the wider the fuller. The more our hearts and Desires Are enlarged in prayer, the fuller of the graces of the Spirit shall our hearts be.
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Prayer will helpe us to every grace, and cause every grace to increase in us. It will helpe us to a spirit of knowledge, and understanding, Dan. 9.21.22. Iohn 16.25, 26. It helpes to a spirit of Repentance, and godly sorrow Zech. 12.10, 11. They should powre out their soules in mourning for their sinnes.
Prayer will help us to every grace, and cause every grace to increase in us. It will help us to a Spirit of knowledge, and understanding, Dan. 9.21.22. John 16.25, 26. It helps to a Spirit of Repentance, and godly sorrow Zechariah 12.10, 11. They should pour out their Souls in mourning for their Sins.
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There should be a great mourning, great measures of the grace of the spirit: but how should they come to such measures of the spirit of Repentance! I will powre upon them the spirit of grace and supplication.
There should be a great mourning, great measures of the grace of the Spirit: but how should they come to such measures of the Spirit of Repentance! I will pour upon them the Spirit of grace and supplication.
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Hee would powre a spirit of prayer upon them, and then should that spirit kindle and increase the spirit of Repentance.
He would pour a Spirit of prayer upon them, and then should that Spirit kindle and increase the Spirit of Repentance.
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It is that which helpes to spirituall wisdome, James 1.5. and to the increase of faith.
It is that which helps to spiritual Wisdom, James 1.5. and to the increase of faith.
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The Apostles Luke 17. tooke a right way for the increase of faith, whilest they prayed, Lord increase our faith. It was wee saw before a great meanes of kindling, and keeping the Spirit from quenching, to keepe the graces of the spirit in action.
The Apostles Lycia 17. took a right Way for the increase of faith, whilst they prayed, Lord increase our faith. It was we saw before a great means of kindling, and keeping the Spirit from quenching, to keep the graces of the Spirit in actium.
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Now prayer that keepes grace in action, it sets the graces of the spirit on worke, exercises them,
Now prayer that keeps grace in actium, it sets the graces of the Spirit on work, exercises them,
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and so keepes them in vigour. It sets faith on worke, love on worke, humility on worke, hope on worke,
and so keeps them in vigour. It sets faith on work, love on work, humility on work, hope on work,
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and so keepes and increases life in them all. As therefore wee would keepe the spirit from quenching, as wee would keepe it alive,
and so keeps and increases life in them all. As Therefore we would keep the Spirit from quenching, as we would keep it alive,
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and increase it, so we must be frequent & diligent, & fervent in the duty of prayer:
and increase it, so we must be frequent & diligent, & fervent in the duty of prayer:
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grace cānot abate, nor decay, or dye, so long as we keepe alive a spirit of prayer.
grace cannot abate, nor decay, or die, so long as we keep alive a Spirit of prayer.
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The neglecting and letting fall this duty, hath beene it, that hath quenched many a mans graces, that lets them dye and come to nothing:
The neglecting and letting fallen this duty, hath been it, that hath quenched many a men graces, that lets them die and come to nothing:
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lay the seventeenth and the ninteenth verses together; Pray without ceasing, Quench not the Spirit.
lay the seventeenth and the Nineteenth Verses together; Pray without ceasing, Quench not the Spirit.
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As the way to pray without ceasing, is not to quench the spirit, so the way not to quench the spirit, is to pray without ceasing:
As the Way to pray without ceasing, is not to quench the Spirit, so the Way not to quench the Spirit, is to pray without ceasing:
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As when the spirit ceases burning, men cease praying; so when men cease praying, the spirit ceases burning. 2. Point.
As when the Spirit ceases burning, men cease praying; so when men cease praying, the Spirit ceases burning. 2. Point.
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Such things as quench the Spirit, wee must be carefull to avoide. And they are these. Such things as quench the Spirit, we must be careful to avoid. And they Are these.
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1. First, Sinne in generall, the committing of sinne against knowledge, and light: this quenches the Spirit, as water quenches fire.
1. First, Sin in general, the committing of sin against knowledge, and Light: this quenches the Spirit, as water quenches fire.
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There is a quenching of fire by subduction of fuell, Prov. 26.20.
There is a quenching of fire by subduction of fuel, Curae 26.20.
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But it is a worse quenching of fire by casting on water, it is a more sudden,
But it is a Worse quenching of fire by casting on water, it is a more sudden,
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and a more sure quenching, and such a quenching as gives not way so soone to kindling againe.
and a more sure quenching, and such a quenching as gives not Way so soon to kindling again.
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Fowle sins committed against conscience, they are like the casting of water upon the fire. NONLATINALPHABET, sayes Chrysostome upon this place;
Foul Sins committed against conscience, they Are like the casting of water upon the fire., Says Chrysostom upon this place;
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and he illustrates it by a similitude taken from the Lampe that he was preaching by:
and he illustrates it by a similitude taken from the Lamp that he was preaching by:
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As, sayes hee, if a man should take water, or earth, and put upon the light of this Lampe, hee quenches the light thereof, &c. His similitude is so much the more worth noting,
As, Says he, if a man should take water, or earth, and put upon the Light of this Lamp, he quenches the Light thereof, etc. His similitude is so much the more worth noting,
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because it lets us see, that it was Chrysostomes practise to preach in the afternoone, and by candle light though he were a great Bishop.
Because it lets us see, that it was Chrysostomes practise to preach in the afternoon, and by candle Light though he were a great Bishop.
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It is no new thing to have afternoone Sermons, it was an ancient and great Bishops practice.
It is no new thing to have afternoon Sermons, it was an ancient and great Bishops practice.
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Well then, sinne to the Spirit of God is as water cast on fire:
Well then, sin to the Spirit of God is as water cast on fire:
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It quenches the Spirit. Sin committed against conscience quenches the Spirit in the sparkes of it.
It quenches the Spirit. since committed against conscience quenches the Spirit in the sparks of it.
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A man hath had many motions and sollicitations against a sinne from the Spirit of God;
A man hath had many motions and solicitations against a sin from the Spirit of God;
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a man against these commits the sin.
a man against these commits the since.
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The Spirit of God upon this, is sadded and grieved, yea quenched, hee lets a man alone,
The Spirit of God upon this, is sadded and grieved, yea quenched, he lets a man alone,
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and leaves him a long time ere he shall heare of him againe.
and leaves him a long time ere he shall hear of him again.
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No question, but when David was in that tentation to adultery, but Gods Spirit did his part,
No question, but when David was in that tentation to adultery, but God's Spirit did his part,
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and plyed him with many sollicitations to the contrary, yet David does it:
and plied him with many solicitations to the contrary, yet David does it:
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And what followed but a long and a sad silence of the Spirit, and a suspension of that worke? he lyes almost a yeere in that sinne (till Nathan comes to him) and never heares more of the Spirit of God, no sollicitations nor motions to repentance;
And what followed but a long and a sad silence of the Spirit, and a suspension of that work? he lies almost a year in that sin (till Nathan comes to him) and never hears more of the Spirit of God, no solicitations nor motions to Repentance;
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for surely had the Spirit of God followed him, he would have beene awakened ere that time.
for surely had the Spirit of God followed him, he would have been awakened ere that time.
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And therefore no marvell that David not onely prayes, Psal 51. Restore unto me the joy of thy Spirit, but Lord take not thine holy spirit from me, Lord uphold me with thy free spirit, vers.
And Therefore no marvel that David not only prays, Psalm 51. Restore unto me the joy of thy Spirit, but Lord take not thine holy Spirit from me, Lord uphold me with thy free Spirit, vers.
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11, 12. Hee had found so long a silence of the spirit after his sinne, that hee began to feare the losse of the spirit it selfe,
11, 12. He had found so long a silence of the Spirit After his sin, that he began to Fear the loss of the Spirit it self,
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and that God would take it quite away. It quenches the flame of the Spirit. So David after his sinne, twice prayes, vers. 8.12. Make mee to heare joy and gladnesse;
and that God would take it quite away. It quenches the flame of the Spirit. So David After his sin, twice prays, vers. 8.12. Make me to hear joy and gladness;
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Restore unto me the joy of thy Spirit. Before his sinne, the Spirit flamed in him; O what joy and peace!Restore unto me the joy of thy Spirit. Before his sin, the Spirit flamed in him; Oh what joy and peace!
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what sence and assurance of Gods love!
what sense and assurance of God's love!
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but now that he had adventured to commit that foule sinne, he had cast water on this fire, had put out the flame: Now his joy was gone, his peace was gone, his assurance of Gods love was gone; now he felt no other flame, nor fire burning in him,
but now that he had adventured to commit that foul sin, he had cast water on this fire, had put out the flame: Now his joy was gone, his peace was gone, his assurance of God's love was gone; now he felt no other flame, nor fire burning in him,
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but the flame and fire of hell scorching and burning his conscience.
but the flame and fire of hell scorching and burning his conscience.
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It quenches the Spirit in the degrees of grace, so as a man after sinne, cannot doe as he did before. See Judg. 16.20. He thought to doe as at other times.
It quenches the Spirit in the Degrees of grace, so as a man After sin, cannot do as he did before. See Judges 16.20. He Thought to do as At other times.
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Poore man hee was deceived, he rises from Delilahs knees, and communicates the secrets of his heart to her,
Poor man he was deceived, he rises from Delilahs knees, and communicates the secrets of his heart to her,
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and now he hath quencht the Spirit, and cannot doe as at other times:
and now he hath quenched the Spirit, and cannot do as At other times:
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So with men have committed some foule sinne, they will goe to prayer, to heare the Word, to receive the Sacrament,
So with men have committed Some foul sin, they will go to prayer, to hear the Word, to receive the Sacrament,
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and they thinke to doe as they have done in former times, to pray, heare,
and they think to do as they have done in former times, to pray, hear,
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and receive as at other times, but the Spirit of God that was wont to helpe and assist them, that is quenched and departed, and they cannot pray as they were wont,
and receive as At other times, but the Spirit of God that was wont to help and assist them, that is quenched and departed, and they cannot pray as they were wont,
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nor heare, nor receceive as they were wont to doe.
nor hear, nor receceive as they were wont to do.
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Their strength and graces are so decayed in their degrees, that they are nothing the men that they were.
Their strength and graces Are so decayed in their Degrees, that they Are nothing the men that they were.
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David went to the Temple no question, and to the Sacrifices all the while that he lay in his sinne,David went to the Temple no question, and to the Sacrifices all the while that he lay in his sin,
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but what a difference did David finde in himselfe? How farre did he finde himselfe from being able to doe in prayer,
but what a difference did David find in himself? How Far did he find himself from being able to do in prayer,
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and other holy duties as hee was wont to doe? Sinne quenches the heate and warmth of the Spirit. They that will quench the light of the Spirit, in sinning against the light of it, shall quench it in the heate and warmth of it.
and other holy duties as he was wont to do? Sin quenches the heat and warmth of the Spirit. They that will quench the Light of the Spirit, in sinning against the Light of it, shall quench it in the heat and warmth of it.
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Such a man may pray, heare, receive, but alas!
Such a man may pray, hear, receive, but alas!
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how coldly, and with what deadnesse they doe these things? Their hearts that were wont to burne,
how coldly, and with what deadness they do these things? Their hearts that were wont to burn,
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and to be heated, and thorowly warmed in these duties, are now key colde, no heate nor warmth at all:
and to be heated, and thoroughly warmed in these duties, Are now key cold, no heat nor warmth At all:
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They doe these duties, as the poore man gave thankes, that gave thankes for his stolne mutton.
They do these duties, as the poor man gave thanks, that gave thanks for his stolen mutton.
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With what affection, life, heate and warmth of Spirit could he give thankes for that meate he had stolne? Just such is the case of such as commit grosse sinnes, against conscience and the light of the Spirit. Sinning and praying cannot stand together:
With what affection, life, heat and warmth of Spirit could he give thanks for that meat he had stolen? Just such is the case of such as commit gross Sins, against conscience and the Light of the Spirit. Sinning and praying cannot stand together:
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If praying doe not hinder from sinning, sinning will hinder from praying. And as wee see it true in Davids foule sinne of adultery;
If praying do not hinder from sinning, sinning will hinder from praying. And as we see it true in Davids foul sin of adultery;
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so it is in other foule sinnes, they are all water cast on the fire. The sin of drunkennesse it is a swinish sinne:
so it is in other foul Sins, they Are all water cast on the fire. The since of Drunkenness it is a swinish sin:
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a man that commits that sinne, casts water upon the fire of the Spirit; it quenches the Spirit in the gifts of it.
a man that commits that sin, Cast water upon the fire of the Spirit; it quenches the Spirit in the Gifts of it.
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The Prophet complains of the Priests and Prophets in his time, that they had lost the knowledge of the truth, that light was quencht:
The Prophet complains of the Priests and prophets in his time, that they had lost the knowledge of the truth, that Light was quenched:
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But how came it so? Isa. 28.7. they were a company of drunken sots: So Isa. 57.10.12. They were a company of pot-companions, fitter for a cellar and a pot, then for a Church and a Pulpit;
But how Come it so? Isaiah 28.7. they were a company of drunken sots: So Isaiah 57.10.12. They were a company of pot-companions, fitter for a cellar and a pot, then for a Church and a Pulpit;
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therefore their gifts were quencht; therefore they were blinde, ignorant, &c. Some Prophets spirits are spirits of the cellar, of the Taverne, they be pot-Divines, Mic. 2.11. and the spirit of God quenches and dyes where there is such a spirit. And so it is in other men as well as Prophets, the spirit of the Ale-house and the spirit of God will never sort together.
Therefore their Gifts were quenched; Therefore they were blind, ignorant, etc. some prophets spirits Are spirits of the cellar, of the Tavern, they be pot-Divines, Mic. 2.11. and the Spirit of God quenches and dies where there is such a Spirit. And so it is in other men as well as prophets, the Spirit of the Alehouse and the Spirit of God will never sort together.
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And we see many whose Apostacie hath had its beginning at the pot, there began their first quenching of the spirit. And this is that the Apostle points at, Ephes. 5.18. Be not drunk with wine, but be filled with the spirit:
And we see many whose Apostasy hath had its beginning At the pot, there began their First quenching of the Spirit. And this is that the Apostle points At, Ephesians 5.18. Be not drunk with wine, but be filled with the Spirit:
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As if a man must needs bee empty of the spirit, that will be filled with wine.
As if a man must needs be empty of the Spirit, that will be filled with wine.
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Drunkennesse wee often see quenches the very spirits of nature, and makes men sodden-headed sots; therefore no wonder if it quench the spirit of grace.
drunkenness we often see quenches the very spirits of nature, and makes men soddenheaded sots; Therefore no wonder if it quench the Spirit of grace.
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Gods spirit will not dwell in a Beere or Ale-barrell.
God's Spirit will not dwell in a Beer or Ale-barrell.
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As therefore we would not quench the spirit of God, so take we heed of committing any sinne,
As Therefore we would not quench the Spirit of God, so take we heed of committing any sin,
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but especially of sinnes against knowledge, and conscience, of foule grosse sinnes. Water must needs quench fire.
but especially of Sins against knowledge, and conscience, of foul gross Sins. Water must needs quench fire.
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But though all sinnes are quenchers of the Spirit:
But though all Sins Are quenchers of the Spirit:
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yet there be some speciall sinnes that are not so grosse and scandalous, that a Christian may bee subject to and have creeping upon him,
yet there be Some special Sins that Are not so gross and scandalous, that a Christian may be Subject to and have creeping upon him,
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and are dangerous quenchers of the Spirit. And they are these. 1. First, Worldlinesse, an Inordinate desire of, and affection to earthly things:
and Are dangerous quenchers of the Spirit. And they Are these. 1. First, Worldliness, an Inordinate desire of, and affection to earthly things:
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The inordinate love of the world is a dangerous quencher of the Spirit. Demas quencht the Spirit, hee had made zealous profession of the Gospel and Religion,
The inordinate love of the world is a dangerous quencher of the Spirit. Demas quenched the Spirit, he had made zealous profession of the Gospel and Religion,
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but hee fell off from the Apostles doctrine and fellowship, and hence came Demas to quench the Spirit.
but he fell off from the Apostles Doctrine and fellowship, and hence Come Demas to quench the Spirit.
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Demas hath forsaken us, and hath embraced (or he loved as he made it) this present world.Demas hath forsaken us, and hath embraced (or he loved as he made it) this present world.
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It was Demas his worldlinesse, and earthlinesse that quenched the Spirit, see 1 Iohn 2.16. Love not the world, nor the things of the world.
It was Demas his worldliness, and earthliness that quenched the Spirit, see 1 John 2.16. Love not the world, nor the things of the world.
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But why not? If any man love the world, the love of the Father is not in him.
But why not? If any man love the world, the love of the Father is not in him.
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The love of the world quenches the love of God, and so the Spirit, for the love of God is a grace of the Spirit.
The love of the world quenches the love of God, and so the Spirit, for the love of God is a grace of the Spirit.
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The love of the world quenches the love of the word, Mat. 13.22. The world choakes the word.
The love of the world quenches the love of the word, Mathew 13.22. The world chokes the word.
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Worldlinesse is a choaker, and a quencher of the Spirit. A man may put out and quench fire not only with water, but with earth;
Worldliness is a choaker, and a quencher of the Spirit. A man may put out and quench fire not only with water, but with earth;
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earth cast upon a fire (though dry earth) wil quench fire.
earth cast upon a fire (though dry earth) will quench fire.
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It is with the love of the earth, as it is with the Dampe of the earth.
It is with the love of the earth, as it is with the Damp of the earth.
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They that worke in Coale-mines, and in the earth, observe a dampe to rise out of the earth,
They that work in Coale-mines, and in the earth, observe a damp to rise out of the earth,
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and when the dampe rises it will quench and put out their candles.
and when the damp rises it will quench and put out their Candles.
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They burne dimme at first, and so by little and little they quench, and goe quite out with the dampe.
They burn dim At First, and so by little and little they quench, and go quite out with the damp.
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So is it with the love of the world, when it prevailes in the heart, it dampes the spirit of grace and quenches the spirit of God in the heart of a man.
So is it with the love of the world, when it prevails in the heart, it damps the Spirit of grace and quenches the Spirit of God in the heart of a man.
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And our Saviour having spoken against worldlinesse, Mattew 6.19, 20, 21. hee comes verse 22, 23. to shew the mischiefe of it,
And our Saviour having spoken against worldliness, Mattew 6.19, 20, 21. he comes verse 22, 23. to show the mischief of it,
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and the mischiefe and danger of it is, that it is a Dampe that puts out the candle, quenches a mans light,
and the mischief and danger of it is, that it is a Damp that puts out the candle, quenches a men Light,
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and so leaves him full of dangers. Marke that discription of the Church, Cant. 3.6. Who is this that ascends out of the wildernesse with pillars of smoake [ Elationibus fumi? ] A christian therefore is a man ascending out of the wildernesse with pillars of smoake.
and so leaves him full of dangers. Mark that description of the Church, Cant 3.6. Who is this that ascends out of the Wilderness with pillars of smoke [ Elationibus fumi? ] A christian Therefore is a man ascending out of the Wilderness with pillars of smoke.
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By the wildernesse is meant the world, a Christian is a man not descending into,
By the Wilderness is meant the world, a Christian is a man not descending into,
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but ascending up out of the wildernesse, a man that is comming up out of the world.
but ascending up out of the Wilderness, a man that is coming up out of the world.
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And he comes up like pillars of smoak. His affections, his desires, his thoughts they are the pillars of smoake;
And he comes up like pillars of smoke. His affections, his Desires, his thoughts they Are the pillars of smoke;
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now smoake goes upwards, it rises and goes towards heaven. So his thoughts, affections, desires, they reeke and rise upwards, they smoake heaven-wards.
now smoke Goes upward, it rises and Goes towards heaven. So his thoughts, affections, Desires, they reek and rise upward, they smoke heavenwards.
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Now we know there is no smoake, but there is some fire;
Now we know there is no smoke, but there is Some fire;
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what is then the fire from whence these pillars of smoake come? There is in a Christians heart the fire of Gods love, the coales of it are as coales of fire, the flame of Jah. Cant. 8.6. The fire of God, the fire of the spirit.
what is then the fire from whence these pillars of smoke come? There is in a Christians heart the fire of God's love, the coals of it Are as coals of fire, the flame of Jah. Cant 8.6. The fire of God, the fire of the Spirit.
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Now marke then, where the fire of the spirit is, and the fire of the love of God, there will bee pillars of smoake, there the Affections, Desires, Thoughts of the heart will bee rising and reeking heaven-ward.
Now mark then, where the fire of the Spirit is, and the fire of the love of God, there will be pillars of smoke, there the Affections, Desires, Thoughts of the heart will be rising and reeking heavenward.
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This a discription of a Christian, he is one cum elationibus fumi. But yet marke when these pillars of smoake rise,
This a description of a Christian, he is one cum elationibus fumi. But yet mark when these pillars of smoke rise,
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and so marke when the fire of Jah burnes.
and so mark when the fire of Jah burns.
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Who is this that comes up, that ascends out of the wildernesse? therefore then this fire burnes,Who is this that comes up, that ascends out of the Wilderness? Therefore then this fire burns,
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& this smoake ascends in pillars, when a man comes up & ascends out of the wildernesse.
& this smoke ascends in pillars, when a man comes up & ascends out of the Wilderness.
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Then the spirit of God, and the fire of God burnes, when a man hath his heart comming out of the world, forsaking and renouncing the world.
Then the Spirit of God, and the fire of God burns, when a man hath his heart coming out of the world, forsaking and renouncing the world.
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If then a man descend into the wildernesse, the pillars of smoake fall, because then the fire goes out.
If then a man descend into the Wilderness, the pillars of smoke fallen, Because then the fire Goes out.
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A descent into the wildernesse takes away the pillars of smoake, puts out the fire. Cant. 8.3.
A descent into the Wilderness Takes away the pillars of smoke, puts out the fire. Cant 8.3.
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much waters, &c. that is, many afflictions, tribulations, and persecutions cannot quench the love of God, nor abate it.much waters, etc. that is, many afflictions, tribulations, and persecutions cannot quench the love of God, nor abate it.
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That is meant oftē in Scripture by waters. But yet many times a little earth may doe that, which many waters cannot doe.
That is meant often in Scripture by waters. But yet many times a little earth may do that, which many waters cannot do.
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A little inordinate love of the World may doe more mischiefe in abating, cooling, and quenching the love of God,
A little inordinate love of the World may do more mischief in abating, cooling, and quenching the love of God,
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then all the malignity of the world can doe.
then all the malignity of the world can do.
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The hatred of the world against a Christian, is not so dangerous to quench the love of God,
The hatred of the world against a Christian, is not so dangerous to quench the love of God,
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as is our owne inordinate love of the world.
as is our own inordinate love of the world.
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Persecutions kindle the spirit. Whilest the persecutors in Queen Maries dayes kindled the fires, it did withall kindle the fire of the Spirit in love and zeale the more in their hearts.
Persecutions kindle the Spirit. Whilst the persecutors in Queen Mary's days kindled the fires, it did withal kindle the fire of the Spirit in love and zeal the more in their hearts.
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But the loving of the world, that damps and extinguishes this fire.
But the loving of the world, that damps and extinguishes this fire.
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As therefore wee would take heede of quenching the Spirit, so take we heede of the love of the world,
As Therefore we would take heed of quenching the Spirit, so take we heed of the love of the world,
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if once that creepe upon you and get hold on you, you are in great danger of quenching the spirit. What is the reason that it is with many Christians as it was with Nebuchadnezzars Jmage? Dan. 2.32.33. This Jmages head was of fine gold, his feete part of yron, part of clay:
if once that creep upon you and get hold on you, you Are in great danger of quenching the Spirit. What is the reason that it is with many Christians as it was with Nebuchadnezar's Image? Dan. 2.32.33. This Images head was of fine gold, his feet part of iron, part of clay:
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a great deale of difference betweene the head of the Jmage, and the feete of it.
a great deal of difference between the head of the Image, and the feet of it.
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So you have many in their young time, in their first beginnings, that seemed to bee golden Christians, full of life, full of zeale, full of good;
So you have many in their young time, in their First beginnings, that seemed to be golden Christians, full of life, full of zeal, full of good;
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But in their elder age are cold, dead, brazen little life or vigour in them: their feet part of yron, part of clay.
But in their elder age Are cold, dead, brazen little life or vigour in them: their feet part of iron, part of clay.
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What is the reason that they that began with a golden head have feete of clay? Because they came to have hearts of clay,
What is the reason that they that began with a golden head have feet of clay? Because they Come to have hearts of clay,
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and they did loade themselves with thick clay, Hab. 2. They by degrees suffered the earth,
and they did load themselves with thick clay, Hab. 2. They by Degrees suffered the earth,
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and the love of it, to creepe into their hearts; And so having clayie hearts, their golden heads have had clayie feet.
and the love of it, to creep into their hearts; And so having Clayie hearts, their golden Heads have had Clayie feet.
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The love of the world being therefore gotten into their hearts, hath quencht the Spirit of God in them,
The love of the world being Therefore got into their hearts, hath quenched the Spirit of God in them,
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and they have growne cold, and dead hearted in their old age, in which the trees of Gods plantation use to bee most fruitfull.
and they have grown cold, and dead hearted in their old age, in which the trees of God's plantation use to be most fruitful.
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Therefore as we would take heede of quenching the Spirit, so take wee heede of an earthly heart, of the besotting,
Therefore as we would take heed of quenching the Spirit, so take we heed of an earthly heart, of the besotting,
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and bewitching love of the world. 2. Secondly, Formality in Religion, and holy performances.
and bewitching love of the world. 2. Secondly, Formality in Religion, and holy performances.
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God requires in all duties of religion and holy performances, that wee doe them as David danced before the Arke, 2 Sam. 6.14. And David danced before the Lord with all his might.
God requires in all duties of Religion and holy performances, that we do them as David danced before the Ark, 2 Sam. 6.14. And David danced before the Lord with all his might.
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If in such a service David put forth himself with all his might, how much more, think ye, would he do it, in other cases.
If in such a service David put forth himself with all his might, how much more, think you, would he do it, in other cases.
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If he danced before the Lord with all his might, how much more, thinke we, did he pray unto the Lord with all his might.
If he danced before the Lord with all his might, how much more, think we, did he pray unto the Lord with all his might.
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Hee that sets all his limbes on worke, and puts forth the utmost of his strength in dancing before the Lord,
He that sets all his limbs on work, and puts forth the utmost of his strength in dancing before the Lord,
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how much more would hee set all the powers and faculties of his soule on worke,
how much more would he Set all the Powers and faculties of his soul on work,
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and put out the strength of them all in praying, in hearing, &c. So should men pray, heare, receive the Sacrament:
and put out the strength of them all in praying, in hearing, etc. So should men pray, hear, receive the Sacrament:
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doe duties of obedience to God as Sampson bowed himselfe in pulling downe the house, Judg. 16.30. He bowed himselfe with all his might.
do duties of Obedience to God as Sampson bowed himself in pulling down the house, Judges 16.30. He bowed himself with all his might.
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So when men pray, they should pray with all their might, Psal. 119.58.145. So when men heare, they should doe it with all their might, Ezech. 40.4.
So when men pray, they should pray with all their might, Psalm 119.58.145. So when men hear, they should do it with all their might, Ezekiel 40.4.
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And of all duties of Religion and obedience, that may goe for a rule, Eccles. 9.10. Whatsoever thine hand findes to doe, doe it with thy might.
And of all duties of Religion and Obedience, that may go for a Rule, Eccles. 9.10. Whatsoever thine hand finds to do, do it with thy might.
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Though it be spoken in an ill sense of the Epicure, yet it is a good rule to live by in holy performances, what ever duties wee have to doe, doe them with all our might.
Though it be spoken in an ill sense of the Epicure, yet it is a good Rule to live by in holy performances, what ever duties we have to do, do them with all our might.
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And that is a speciall meanes to make the Spirit kindle, glowe, and burne in our hearts:
And that is a special means to make the Spirit kindle, glow, and burn in our hearts:
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that preserves and keepes alive the vigour of the Spirit in us. Judg. 5.31. Let them that love the Lord bee as the sunne when he goes forth in his might.
that preserves and keeps alive the vigour of the Spirit in us. Judges 5.31. Let them that love the Lord be as the sun when he Goes forth in his might.
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When the sunne breakes forth, and shines in his strength and full force, what a deale of heate there is? And so they that love the Lord, they are like the Sunne shining and going forth in his might,
When the sun breaks forth, and shines in his strength and full force, what a deal of heat there is? And so they that love the Lord, they Are like the Sun shining and going forth in his might,
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because they doe all they doe, with all their might, and that fills them with heate: But on the other side,
Because they do all they do, with all their might, and that fills them with heat: But on the other side,
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when men pray, heare, &c. and doe duties slothfully, sluggishly, and with formality of Spirit, that quenches, and damps,
when men pray, hear, etc. and do duties slothfully, sluggishly, and with formality of Spirit, that quenches, and damps,
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and cooles the spirit of grace in a man. Formality is slothfulnesse, and slothfulnesse is a quencher, Rom. 12.11. Not slothfull in worke, fervent in spirit.
and cools the Spirit of grace in a man. Formality is slothfulness, and slothfulness is a quencher, Rom. 12.11. Not slothful in work, fervent in Spirit.
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Fervency of Spirit, and slothfulnesse in holy businesse stand in opposition, and it implies thus much, That where men are slothfull, there will not they be fervent in spirit, that slothfulnesse will quench the spirit, and where men are formall in duties, they are slothfull, for formality is spirituall slothfulnesse.
Fervency of Spirit, and slothfulness in holy business stand in opposition, and it Implies thus much, That where men Are slothful, there will not they be fervent in Spirit, that slothfulness will quench the Spirit, and where men Are formal in duties, they Are slothful, for formality is spiritual slothfulness.
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The Apostles counsell to Timothy is, to stirre up the grace of God that was in him, 2 Tim. 1.7. so long as it is stirred up, it is out of danger of quenching and dying.
The Apostles counsel to Timothy is, to stir up the grace of God that was in him, 2 Tim. 1.7. so long as it is stirred up, it is out of danger of quenching and dying.
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There is a complaint Is. 64.7. There is none that calleth upon thy Name, and that stirres up himselfe to lay hold upon thee.
There is a complaint Is. 64.7. There is none that calls upon thy Name, and that stirs up himself to lay hold upon thee.
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There were that did call upon God, but did not stirre up themselves in the performance of the duty:
There were that did call upon God, but did not stir up themselves in the performance of the duty:
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They prayed, but they did it sluggishly, and formally: Now when men doe pray, and stirre not up themselves to prayer, they pray formally:
They prayed, but they did it sluggishly, and formally: Now when men do pray, and stir not up themselves to prayer, they pray formally:
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And when men pray and doe not stirre up themselves, and stirre not up their affections, they stirre not up the grace of God in them;
And when men pray and do not stir up themselves, and stir not up their affections, they stir not up the grace of God in them;
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and when they stirre not up the grace of God in them, they quench the Spirit. Fire stirred up gives the greater heate,
and when they stir not up the grace of God in them, they quench the Spirit. Fire stirred up gives the greater heat,
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but fire not stirred up, cooles and quenches.
but fire not stirred up, cools and quenches.
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There is no stirring in formality, and so (for want of stirring the fire) formality quenches the fire and lets it goe out,
There is no stirring in formality, and so (for want of stirring the fire) formality quenches the fire and lets it go out,
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if it puts it not out.
if it puts it not out.
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There be two severall paces in Religion and performance of religious duties, and we finde them both together, Prov. 4.12. When thou goest thy steps shall not be straightned, and when thou runnest thou shalt not stumble.
There be two several paces in Religion and performance of religious duties, and we find them both together, Curae 4.12. When thou goest thy steps shall not be straightened, and when thou runnest thou shalt not Stumble.
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There is a going pace, and there is a running pace:
There is a going pace, and there is a running pace:
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A man must first goe before hee can run, and when a man begins with a going pace,
A man must First go before he can run, and when a man begins with a going pace,
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and rises to a running pace, that's commendable.
and rises to a running pace, that's commendable.
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When a man begins to practise and performe duties, it is a going, but when he comes to be zealous,
When a man begins to practise and perform duties, it is a going, but when he comes to be zealous,
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and fervent in duties of obedience and service, that's running; running is the pace of zeale:
and fervent in duties of Obedience and service, that's running; running is the pace of zeal:
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Now so long as a man keepes running, so long he keepes warmth and heate in him, though it be cold weather:
Now so long as a man keeps running, so long he keeps warmth and heat in him, though it be cold weather:
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So long as a man is zealous in the profession of Religion, and performance of duties,
So long as a man is zealous in the profession of Religion, and performance of duties,
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so long the fire of the spirit burnes, and is not quenched: But if a man leave running,
so long the fire of the Spirit burns, and is not quenched: But if a man leave running,
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and slacks his pace, and contents himselfe with a going pace, his spirituall heate abates, and is cooled, and quenched. And when a man hath beene zealous in profession,
and slacks his pace, and contents himself with a going pace, his spiritual heat abates, and is cooled, and quenched. And when a man hath been zealous in profession,
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and zealous in performances, and afterwards falls to formality, that's to turne running into going,
and zealous in performances, and afterwards falls to formality, that's to turn running into going,
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and that's the way to coole and quench the spirit. It is formality in Religion that undoes men, that's the cause the spirit kindles not in some, that the spirit is quenched in others.
and that's the Way to cool and quench the Spirit. It is formality in Religion that undoes men, that's the cause the Spirit kindles not in Some, that the Spirit is quenched in Others.
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Men content themselves with a forme of godlinesse, but deny the power thereof;
Men content themselves with a Form of godliness, but deny the power thereof;
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men come to Church, heare, pray, receive, but there is no life, no zeale, no heate in their profession and performances,
men come to Church, hear, pray, receive, but there is no life, no zeal, no heat in their profession and performances,
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and therefore the spirit kindles not, and therefore the spirit is quenched.
and Therefore the Spirit kindles not, and Therefore the Spirit is quenched.
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We know what Isaac said to his Father as he was going to mount Moriah, Gen. 12.7. My father, behold the fire and the wood, but where is the Lambe for the burnt offering.
We know what Isaac said to his Father as he was going to mount Moriah, Gen. 12.7. My father, behold the fire and the wood, but where is the Lamb for the burned offering.
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But we may say to many, Behold the wood, and the Lambe, but where is the fire? Here is profession,
But we may say to many, Behold the wood, and the Lamb, but where is the fire? Here is profession,
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and here is praying, and hearing, and receiving, but where is the fire? where is the zeale, the heat, the life, that these duties should bee done withall? God was displeased with Nadab and Abihu, because they offered with strange fire: It is a provocation to God to offer with no fire as well as with strange fire:
and Here is praying, and hearing, and receiving, but where is the fire? where is the zeal, the heat, the life, that these duties should be done withal? God was displeased with Nadab and Abihu, Because they offered with strange fire: It is a provocation to God to offer with no fire as well as with strange fire:
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And because men come to offer without fire, because they performe duties formally, Et solent non de pietate, sed de solennitate concurrere, as Austin speakes;
And Because men come to offer without fire, Because they perform duties formally, Et solent non de Piate, sed de solennitate concurrere, as Austin speaks;
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therefore is the spirit of God not kindled, therefore is the spirit of God quenched. As therefore we would feare to quench the spirit, so take we heed of formality in holy performances, bring fire with your offerings, bring fire with your incense:
Therefore is the Spirit of God not kindled, Therefore is the Spirit of God quenched. As Therefore we would Fear to quench the Spirit, so take we heed of formality in holy performances, bring fire with your offerings, bring fire with your incense:
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what is fire without incense? and what is incense without fire? If you professe, professe powerfully.
what is fire without incense? and what is incense without fire? If you profess, profess powerfully.
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If you pray, pray earnestly, pray with your whole heart. If we doe performe holy duties, stirre we up our selves to doe them with all our might: But if we doe holy duties onely for forme,
If you pray, pray earnestly, pray with your Whole heart. If we do perform holy duties, stir we up our selves to do them with all our might: But if we do holy duties only for Form,
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and satisfie our selves in the bare ceremony of the worke done, wee shall never kindle the Spirit if it be not kindled,
and satisfy our selves in the bore ceremony of the work done, we shall never kindle the Spirit if it be not kindled,
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and we shall quench the spirit if it be kindled.
and we shall quench the Spirit if it be kindled.
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He shall baptize you with the Holy Ghost, and with fire, Matth. 3. We are all baptized with water,He shall baptise you with the Holy Ghost, and with fire, Matthew 3. We Are all baptised with water,
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but yet a Christian should looke to it, that hee be not onely baptized with water, but with fire also:
but yet a Christian should look to it, that he be not only baptised with water, but with fire also:
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And all that are truely baptized, are baptized with fire as well as with water. How many are baptized with water, that were never baptized with fire!
And all that Are truly baptised, Are baptised with fire as well as with water. How many Are baptised with water, that were never baptised with fire!
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Their coldnesse and formality in Religion shewes that they were baptized with water alone, that there was not a sparke of fire in their baptisme:
Their coldness and formality in Religion shows that they were baptised with water alone, that there was not a spark of fire in their Baptism:
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Nay, were it that men were baptized with fire, yet coldnesse and formality in Religion,
Nay, were it that men were baptised with fire, yet coldness and formality in Religion,
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and holy performances, would make their baptisme a meere watry baptisme, nay it would prove water, to quench and put out that fire with which they had beene baptized.
and holy performances, would make their Baptism a mere watery Baptism, nay it would prove water, to quench and put out that fire with which they had been baptised.
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Formality is water that will quench the fire of the Holy Ghost. 3. Thirdly, a conceit and an opinion of sufficiencie of grace and godlinesse.
Formality is water that will quench the fire of the Holy Ghost. 3. Thirdly, a conceit and an opinion of sufficiency of grace and godliness.
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When men once say of grace, Religion, and godlinesse, as Esau said of his goods and wealth, Gen. 33.9.
When men once say of grace, Religion, and godliness, as Esau said of his goods and wealth, Gen. 33.9.
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And Esau said, I have enough my brother, &c. As profane a person as hee was, there be but a few that are of his minde,And Esau said, I have enough my brother, etc. As profane a person as he was, there be but a few that Are of his mind,
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and that can tell when they have enough. It was well said of Esau in that kinde:
and that can tell when they have enough. It was well said of Esau in that kind:
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But when men come to say so of grace and godlinesse, I have enough, and entertaine a conceit of a sufficiencie of grace, that they have knowledge enough, they have faith enough, zeale enough,
But when men come to say so of grace and godliness, I have enough, and entertain a conceit of a sufficiency of grace, that they have knowledge enough, they have faith enough, zeal enough,
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and that they need trouble themselves no more to increase their knowledge, faith, zeale; they are in a direct and a dangerous course of quenching the spirit.
and that they need trouble themselves no more to increase their knowledge, faith, zeal; they Are in a Direct and a dangerous course of quenching the Spirit.
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The next way to quench the spirit is to quench a mans cares, desires, and endeavours after more grace.
The next Way to quench the Spirit is to quench a men Cares, Desires, and endeavours After more grace.
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When a man desires no more grace than hee hath, endeavours and labours for no more than he hath, grace will dye and decay,
When a man Desires no more grace than he hath, endeavours and labours for no more than he hath, grace will die and decay,
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and so the spirit will quench. Now there is nothing so quenches a mans cares, desires,
and so the Spirit will quench. Now there is nothing so quenches a men Cares, Desires,
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and endeavours after grace, as the conceit and opinion that a man is well, that hee hath enough,
and endeavours After grace, as the conceit and opinion that a man is well, that he hath enough,
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and that more, is more than needes.
and that more, is more than needs.
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If a man have a good estate, yet if he thinks that he hath not yet enough,
If a man have a good estate, yet if he thinks that he hath not yet enough,
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but hee yet wants so much and so much, that very opinion that he hath not enough, quickens his cares for, his desires of, his endeavours after more,
but he yet Wants so much and so much, that very opinion that he hath not enough, quickens his Cares for, his Desires of, his endeavours After more,
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and so makes him ply his trading, ply his Markets yet to get more.
and so makes him ply his trading, ply his Markets yet to get more.
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And his desires and endeavours quickned by that opinion, makes the mans estate grow, makes him thrive and increase his wealth.
And his Desires and endeavours quickened by that opinion, makes the men estate grow, makes him thrive and increase his wealth.
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So a man that hath good measures of grace already, yet if hee thinke that hee is short of that hee should be,
So a man that hath good measures of grace already, yet if he think that he is short of that he should be,
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and have, he hath not yet those measures of knowledge, faith, zeale, &c. he should have;
and have, he hath not yet those measures of knowledge, faith, zeal, etc. he should have;
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that very thought quickens his cares, desires, and endaavours to get more, and these endeavours increase his stocke.
that very Thought quickens his Cares, Desires, and endaavours to get more, and these endeavours increase his stock.
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Paul, Phil. 3. pressed hard forward to the marke that was set before him, and so runne on still, desired yet to goe further in grace, and Religion:Paul, Philip 3. pressed hard forward to the mark that was Set before him, and so run on still, desired yet to go further in grace, and Religion:
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But what made him doe it? I forget the things which are behinde.
But what made him do it? I forget the things which Are behind.
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Hee did not looke at what he had already done, as if hee had done enough, hee did not thinke he had enough,
He did not look At what he had already done, as if he had done enough, he did not think he had enough,
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or had done enough, and therefore he desired to have more, to doe more.
or had done enough, and Therefore he desired to have more, to do more.
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When a man thinkes hee hath enough, goods and riches enough for him and his, he cares not for any more, he will not ride and runne about,
When a man thinks he hath enough, goods and riches enough for him and his, he Cares not for any more, he will not ride and run about,
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and be early up and late downe, hee will not be so eager in his trading,
and be early up and late down, he will not be so eager in his trading,
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but give it quite up, Soule thou hast much goods laid up for many yeeres, take thine ease, plod no more, bustle about no more:
but give it quite up, Soul thou hast much goods laid up for many Years, take thine ease, plod no more, bustle about no more:
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And so when a man ceases his paines and endeavours, sits still and takes his ease,
And so when a man ceases his pains and endeavours, sits still and Takes his ease,
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then his goods come not in and increase not as they did before; but he spends of his stock:
then his goods come not in and increase not as they did before; but he spends of his stock:
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Just so here, when a man thinkes he hath grace enough, he will not doe as they, Dan. 12.4. Many shall run to and fro, and knowledge shall be increased.
Just so Here, when a man thinks he hath grace enough, he will not do as they, Dan. 12.4. Many shall run to and from, and knowledge shall be increased.
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Indeede when men finde a want of knowledge, and so of other graces, they will runne to and fro for it,
Indeed when men find a want of knowledge, and so of other graces, they will run to and from for it,
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and take paines for it, and these paines shall not be in vaine, their knowledge and their grace shall bee increased: But when men thinke they have enough, they will not run to and fro, they will sit still,
and take pains for it, and these pains shall not be in vain, their knowledge and their grace shall be increased: But when men think they have enough, they will not run to and from, they will fit still,
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and let fall all endeavours, and then knowledge and grace shall not be increased, but be decreased, the stocke will waste,
and let fallen all endeavours, and then knowledge and grace shall not be increased, but be decreased, the stock will waste,
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and the spirit will be quenched.
and the Spirit will be quenched.
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The Church of Laodicea had questionlesse beene zealous, and had the spirit kindled in a most goodly measure:
The Church of Laodicea had questionless been zealous, and had the Spirit kindled in a most goodly measure:
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but yet see to what a temper she was come, Apoc. 3.15, 16. Thou art neither hot nor cold, thou art luke-warme.
but yet see to what a temper she was come, Apocalypse 3.15, 16. Thou art neither hight nor cold, thou art lukewarm.
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To have beene hot, and to come to this not to be hot; to have beene zealous and fervent, and to come to be luke-warme;
To have been hight, and to come to this not to be hight; to have been zealous and fervent, and to come to be lukewarm;
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this is a quenching of the spirit: Luke-warme Christians are quenched Christians; luke-warme Christians are quenchers of the spirit:
this is a quenching of the Spirit: Lukewarm Christians Are quenched Christians; lukewarm Christians Are quenchers of the Spirit:
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thus had Laodicea quenched he Spirit.
thus had Laodicea quenched he Spirit.
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But how came Laodicea to quench the spirit? Thou art neither hot nor cold, thou art luke-warme, vers.
But how Come Laodicea to quench the Spirit? Thou art neither hight nor cold, thou art lukewarm, vers.
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15, 16. But when came this luke-warmnesse? see vers. 17. Because thou sayest, I am rich,
15, 16. But when Come this lukewarmness? see vers. 17. Because thou Sayest, I am rich,
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and increased with goods, and have neede of nothing. and increased with goods, and have need of nothing.
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Here was an opinion of sufficiency, I have enough, and this quencht her indeavours of increasing grace,
Here was an opinion of sufficiency, I have enough, and this quenched her endeavours of increasing grace,
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and this brought her to luke-warmnesse, and so to the quenching of the Spirit. Prov. 10.4. He that dealeth with a slacke hand, becommeth poore:
and this brought her to lukewarmness, and so to the quenching of the Spirit. Curae 10.4. He that deals with a slack hand, becomes poor:
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He doth not say, he shall not be rich, but becomes poore, though he had a good estate before,
He does not say, he shall not be rich, but becomes poor, though he had a good estate before,
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yet he becomes poore. It stands in opposition to the latter part of the verse, The hand of the diligent, not keeps riches, but makes rich, though otherwise at first but poore:
yet he becomes poor. It Stands in opposition to the latter part of the verse, The hand of the diligent, not keeps riches, but makes rich, though otherwise At First but poor:
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So a slacke hand makes a man poore that was rich. Now when a man hath had spirituall riches of grace,
So a slack hand makes a man poor that was rich. Now when a man hath had spiritual riches of grace,
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and sinkes in his estate, and decayes, that man quenches the spirit. Now, what brings a man to decay,
and sinks in his estate, and decays, that man quenches the Spirit. Now, what brings a man to decay,
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and to become poore? when a man deales with a slacke hand. He remits of his diligence,
and to become poor? when a man deals with a slack hand. He remits of his diligence,
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and of his paines in using meanes to increase his spirituall riches.
and of his pains in using means to increase his spiritual riches.
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And what is a maine thing that makes a man slack his hand? No one thing more then a conceit that a man hath enough, a sufficiency of grace.
And what is a main thing that makes a man slack his hand? No one thing more then a conceit that a man hath enough, a sufficiency of grace.
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Once admit an opinion that thou hast enough, and then thou wilt deale with a slacke hand, and wilt abate of thy paines and endeavors for grace.
Once admit an opinion that thou hast enough, and then thou wilt deal with a slack hand, and wilt abate of thy pains and endeavors for grace.
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And paines abated, grace abates, and grace abated, the Spirit is quenched. Once thinke thou hast grace enough, faith, knowledge, zeale enough,
And pains abated, grace abates, and grace abated, the Spirit is quenched. Once think thou hast grace enough, faith, knowledge, zeal enough,
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and it will quickly come to passe, that thou thou shalt bee sure to have little enough.
and it will quickly come to pass, that thou thou shalt be sure to have little enough.
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No sooner is the Moone come to the full, but it presently decreases, and abates of her light:
No sooner is the Moon come to the full, but it presently decreases, and abates of her Light:
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And no sooner is a man come to be full, to a fulnesse in his conceit,
And no sooner is a man come to be full, to a fullness in his conceit,
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but he presently inclines to the wane, and is on the decreasing hand.
but he presently inclines to the wane, and is on the decreasing hand.
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Therefore as we would feare to quench the spirit: so take we heed of nourishing, yea of entertaining such a conceit of a sufficiency of grace. Remember the Spirit is here compared to fire, and fire is one of the foure things that never sayes, It is enough, Prov. 30.16. It is a fire on the quenching hand, and a fire that will soone be quencht, that sayes, It is enough.
Therefore as we would Fear to quench the Spirit: so take we heed of nourishing, yea of entertaining such a conceit of a sufficiency of grace. remember the Spirit is Here compared to fire, and fire is one of the foure things that never Says, It is enough, Curae 30.16. It is a fire on the quenching hand, and a fire that will soon be quenched, that Says, It is enough.
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There is nothing that so speedily, and so dangerously beggers a Christian, and decayes, and decreases the Spirit of grace in him,
There is nothing that so speedily, and so dangerously beggars a Christian, and decays, and decreases the Spirit of grace in him,
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(4) sermon (DIV1)
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as a conceit of riches, and sufficiency.
as a conceit of riches, and sufficiency.
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(4) sermon (DIV1)
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4. Fourthly, an abrupt, and over-sudden breaking off from holy duties in which wee have found our hearts heated and inlarged.
4. Fourthly, an abrupt, and over-sudden breaking off from holy duties in which we have found our hearts heated and enlarged.
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(4) sermon (DIV1)
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When a man in prayer, hearing, or receiving, hath found spirituall heate raised, and fire kindled, he should have a care to keepe up that heate warming him,
When a man in prayer, hearing, or receiving, hath found spiritual heat raised, and fire kindled, he should have a care to keep up that heat warming him,
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(4) sermon (DIV1)
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and that fire burning in him so long as may be.
and that fire burning in him so long as may be.
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(4) sermon (DIV1)
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It is not possible after holy duties be ended, to keep the fire in that heate, and the heate in that frame it had in the performance of the duties,
It is not possible After holy duties be ended, to keep the fire in that heat, and the heat in that frame it had in the performance of the duties,
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(4) sermon (DIV1)
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but yet a man should keep it up so long as may bee, and though that fire goe out,
but yet a man should keep it up so long as may be, and though that fire go out,
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(4) sermon (DIV1)
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yet it should not suddenly be quencht and put out, so soone as the duty is over,
yet it should not suddenly be quenched and put out, so soon as the duty is over,
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(4) sermon (DIV1)
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but it should goe out leasurely, gradually.
but it should go out leisurely, gradually.
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(4) sermon (DIV1)
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When David found that holy and good frame of heart in the people, 1 Chron. 29.18. See how he prayes for them.
When David found that holy and good frame of heart in the people, 1 Chronicles 29.18. See how he prays for them.
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(4) sermon (DIV1)
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He finds in them a float of good affections, and he desires that this frame of heart may be upheld and kept in them for ever.
He finds in them a float of good affections, and he Desires that this frame of heart may be upheld and kept in them for ever.
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(4) sermon (DIV1)
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Not that that flame and float of good affections should alwayes bee in that heate and height that then they were in,
Not that that flame and float of good affections should always be in that heat and height that then they were in,
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(4) sermon (DIV1)
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but that such a frame of heart might alwayes habitually be in them, that upon all good occasions the like good affections might be raised, and the like fire might flame. Now the way to doe that, is to keepe them up so long as may be,
but that such a frame of heart might always habitually be in them, that upon all good occasions the like good affections might be raised, and the like fire might flame. Now the Way to do that, is to keep them up so long as may be,
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(4) sermon (DIV1)
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and when they doe sinke, yet to let them sinke so gradually, that they may leave in the heart an habituall disposition and inclination to the like frame againe when occasion shall be.
and when they do sink, yet to let them sink so gradually, that they may leave in the heart an habitual disposition and inclination to the like frame again when occasion shall be.
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(4) sermon (DIV1)
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The string of a Lute or a Violl, if it have beene wound up to an high note,
The string of a Lute or a Viol, if it have been wound up to an high note,
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(4) sermon (DIV1)
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if afterwards it be let downe a note or so, yet it will of it selfe be rising again:
if afterwards it be let down a note or so, yet it will of it self be rising again:
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(4) sermon (DIV1)
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so when our hearts have beene inlarged in prayer, hearing, &c. and our affections have been wound and skrewed up to a good height,
so when our hearts have been enlarged in prayer, hearing, etc. and our affections have been wound and screwed up to a good height,
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(4) sermon (DIV1)
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when we goe off from the duty, yet should we goe off with a bent of the heart to the duty still,
when we go off from the duty, yet should we go off with a bent of the heart to the duty still,
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(4) sermon (DIV1)
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and wee should doe our best to keepe our hearts as long as may bee in that holy and good frame, in which holy duties left them.
and we should do our best to keep our hearts as long as may be in that holy and good frame, in which holy duties left them.
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(4) sermon (DIV1)
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And when this frame goes downe leasurely and by degrees, it will leave in the heart an habituall disposition and preparation for these duties againe.
And when this frame Goes down leisurely and by Degrees, it will leave in the heart an habitual disposition and preparation for these duties again.
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(4) sermon (DIV1)
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And this is that which causes a great quenching of the Spirit. Men it may be have their hearts sweetly inlarged and heated in prayer, hearing, receiving, and as soone as prayer is done, the Sermon and Sacrament is done, they chop suddenly off from these duties, breake then off abruptly,
And this is that which Causes a great quenching of the Spirit. Men it may be have their hearts sweetly enlarged and heated in prayer, hearing, receiving, and as soon as prayer is done, the Sermon and Sacrament is done, they chop suddenly off from these duties, break then off abruptly,
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(4) sermon (DIV1)
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and fall to talke of the world too too suddenly, so as the holy frame of heart got in these duties, is suddenly gone, and the fire immediately quencht.
and fallen to talk of the world too too suddenly, so as the holy frame of heart god in these duties, is suddenly gone, and the fire immediately quenched.
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(4) sermon (DIV1)
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When a man is very hot, if he presently strip himselfe and throw off his clothes, hee is in great danger to take such a cold as may quench the very life of him:
When a man is very hight, if he presently strip himself and throw off his clothes, he is in great danger to take such a cold as may quench the very life of him:
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(4) sermon (DIV1)
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So such a sudden and immediate chopping from holy duties to matters of the world, especially to matters of vanity, it quenches, not only the fire and heate, but quenches the frame of heart, so as it is not easie to bring it to such a frame againe;
So such a sudden and immediate chopping from holy duties to matters of the world, especially to matters of vanity, it quenches, not only the fire and heat, but quenches the frame of heart, so as it is not easy to bring it to such a frame again;
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(4) sermon (DIV1)
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it exceedingly indangers the quenching of the life of grace. When a man hath bin at a Sermon, and hath had his heart affected with it,
it exceedingly endangers the quenching of the life of grace. When a man hath been At a Sermon, and hath had his heart affected with it,
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(4) sermon (DIV1)
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and hee presently goes from the Sermon, and holds not his heart in any thoughts of it, no nourishing of his spirituall heate by meditation, prayer, or conference, but he falls instantly upon the world, is instantly up to the eares in the businesse of the world;
and he presently Goes from the Sermon, and holds not his heart in any thoughts of it, no nourishing of his spiritual heat by meditation, prayer, or conference, but he falls instantly upon the world, is instantly up to the ears in the business of the world;
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(4) sermon (DIV1)
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it brings a mighty dampe upon the Spirit.
it brings a mighty damp upon the Spirit.
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(4) sermon (DIV1)
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It is as if a man should fetch fire out of the Sanctuary, and as soone as ever he comes at the doore should cast it into water, Psal. 5.3. I will direct my prayer unto thee, and will looke up.
It is as if a man should fetch fire out of the Sanctuary, and as soon as ever he comes At the door should cast it into water, Psalm 5.3. I will Direct my prayer unto thee, and will look up.
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(4) sermon (DIV1)
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That when his heart had done praying, yet his eyes were praying, he was still looking up, the bent of his heart still stood heaven-ward:
That when his heart had done praying, yet his eyes were praying, he was still looking up, the bent of his heart still stood heavenward:
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(4) sermon (DIV1)
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But when we pray, and presently looke downe, scarce up from off our knees, but our tongues are running upon the world, or our vanities;
But when we pray, and presently look down, scarce up from off our knees, but our tongues Are running upon the world, or our vanities;
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(4) sermon (DIV1)
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when we heare wee are scarce out of the Church doores, but sheepe and Oxen,
when we hear we Are scarce out of the Church doors, but sheep and Oxen,
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(4) sermon (DIV1)
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and such things take up our thoughts and discourses, we doe take water and flash it upon the fire that was kindled in our hearts in holy duties.
and such things take up our thoughts and discourses, we do take water and flash it upon the fire that was kindled in our hearts in holy duties.
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(4) sermon (DIV1)
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Take heed therefore of such a chopping off from holy duties, and keepe a bent of heart still to them for a time after we come from them. 3. Point.
Take heed Therefore of such a chopping off from holy duties, and keep a bent of heart still to them for a time After we come from them. 3. Point.
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(4) sermon (DIV1)
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The danger of quenching the Spirit.
The danger of quenching the Spirit.
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(4) sermon (DIV1)
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There is a great deale of danger in quenching the Spirit, so great, as may make any wise man fearefull how he doth it. There is a great deal of danger in quenching the Spirit, so great, as may make any wise man fearful how he does it.
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(4) sermon (DIV1)
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David being in battell with the Philistines, and being in danger of being slaine by Ishbi-benob the Gyant, was rescued by Abishai, which danger being escaped, The men of David sware unto him, saying, Thou shalt goe no more with us out to battell, that thou quench not the light of Israel, 2 Sam. 21.17. It had beene a sad, and a dangerous thing to have had the light of Isfrael quenched, and therefore they would provide wisely another time against that danger;David being in battle with the philistines, and being in danger of being slain by Ishbi-benob the Giant, was rescued by Abishai, which danger being escaped, The men of David sware unto him, saying, Thou shalt go no more with us out to battle, that thou quench not the Light of Israel, 2 Sam. 21.17. It had been a sad, and a dangerous thing to have had the Light of Isfrael quenched, and Therefore they would provide wisely Another time against that danger;
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(4) sermon (DIV1)
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And it is no little danger that followes upon the quenching of the Spirit:
And it is no little danger that follows upon the quenching of the Spirit:
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(4) sermon (DIV1)
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It is good therefore to know the danger of it, that the danger of it being knowne, we may take the greater heed thereof,
It is good Therefore to know the danger of it, that the danger of it being known, we may take the greater heed thereof,
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(4) sermon (DIV1)
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and feare the more to quench the Spirit.
and Fear the more to quench the Spirit.
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(4) sermon (DIV1)
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The danger of quenching the Spirit in the motions and sollicitations of it, that is two-fold.
The danger of quenching the Spirit in the motions and solicitations of it, that is twofold.
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(4) sermon (DIV1)
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First, when a man quenches the Spirit in the motions of it, either by not observing them,
First, when a man quenches the Spirit in the motions of it, either by not observing them,
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or not obeying them, that he doth not marke them, and yeeld a present obedience to them, hee then looses the helpe and assistance of the Spirit which he might have had in the doing of those things hee was moved to, which helpe he might have had,
or not obeying them, that he does not mark them, and yield a present Obedience to them, he then looses the help and assistance of the Spirit which he might have had in the doing of those things he was moved to, which help he might have had,
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(4) sermon (DIV1)
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if he had then listned to the motions of the Spirit.
if he had then listened to the motions of the Spirit.
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This is a sure truth, that whensoever the Spirit of God moves a man to any good duty,
This is a sure truth, that whensoever the Spirit of God moves a man to any good duty,
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(4) sermon (DIV1)
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as to beleeve, to repent, to pray, to heare, to performe any difficult duty of obedience, that whensoever he moves to such duties, he also offers his helpe and assistance so as to enable us unto them,
as to believe, to Repent, to pray, to hear, to perform any difficult duty of Obedience, that whensoever he moves to such duties, he also offers his help and assistance so as to enable us unto them,
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and to carry us thorow them; as if he should say, Doe that which I move you to, set upon it,
and to carry us thorough them; as if he should say, Do that which I move you to, Set upon it,
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(4) sermon (DIV1)
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and goe about it now I call upon you to doe it, and I that move you will also helpe you.
and go about it now I call upon you to do it, and I that move you will also help you.
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(4) sermon (DIV1)
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Hearken to my counsell, and you shall have mine helpe to carry you thorow the work,Harken to my counsel, and you shall have mine help to carry you thorough the work,
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(4) sermon (DIV1)
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though it be an hard worke.
though it be an hard work.
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If you will close with me in my motion, I will close with you in the action. The motions of the Spirit are not bare motions, but there is alwayes annext to them offers of helpe, and the motions being hearkned to, the helpe of the spirit goes along with them.
If you will close with me in my motion, I will close with you in the actium. The motions of the Spirit Are not bore motions, but there is always annexed to them offers of help, and the motions being hearkened to, the help of the Spirit Goes along with them.
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(4) sermon (DIV1)
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Motions of grace have offers of grace, motions of the Spirit have the helpe of the Spirit offered with them.
Motions of grace have offers of grace, motions of the Spirit have the help of the Spirit offered with them.
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(4) sermon (DIV1)
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The Spirit of God moves a man to beleeve, repent, to pray, &c. Now when he moves thee to doe these things, at the same time he offers his helpe for the doing of them, he offers his helpe and assistance to beleeve, to repent, to pray. And a man that takes the advantage of the motions of the Spirit, hath also his helpe, and is enabled by him to doe these things.
The Spirit of God moves a man to believe, Repent, to pray, etc. Now when he moves thee to do these things, At the same time he offers his help for the doing of them, he offers his help and assistance to believe, to Repent, to pray. And a man that Takes the advantage of the motions of the Spirit, hath also his help, and is enabled by him to do these things.
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As in that case Luk. 5.17. As he was teaching, the power of God was present to heale them:
As in that case Luk. 5.17. As he was teaching, the power of God was present to heal them:
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So it is in the motions of the Spirit, as he is teaching, urging, pressing us to any duty, the power of the Lord is just then present to helpe a man, and the man that hearkens to the counsell of the Spirit, shall be sure to have that helpe of the power of God that is then present. As there in that case, The power of the Lord was present then to heale them, as he was teaching:
So it is in the motions of the Spirit, as he is teaching, urging, pressing us to any duty, the power of the Lord is just then present to help a man, and the man that hearkens to the counsel of the Spirit, shall be sure to have that help of the power of God that is then present. As there in that case, The power of the Lord was present then to heal them, as he was teaching:
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And see what followed upon it, vers. 18. And behold men brought in a bed a man taken with the palsey:
And see what followed upon it, vers. 18. And behold men brought in a Bed a man taken with the palsy:
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When did they bring him? Just then when the power of God was present to heale.
When did they bring him? Just then when the power of God was present to heal.
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They tooke the very inch of time:
They took the very inch of time:
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And how sped they? He that was brought in his bed, walkes away with his bed, and goes away whole.
And how sped they? He that was brought in his Bed, walks away with his Bed, and Goes away Whole.
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So happy a thing it is to take the advantage of Gods helpe when his power is present to helpe.
So happy a thing it is to take the advantage of God's help when his power is present to help.
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Just so it is in the motions of the Spirit: when he moves to repentance, his power is present to help a man to repent. And let a man then bestirre himselfe,
Just so it is in the motions of the Spirit: when he moves to Repentance, his power is present to help a man to Repent. And let a man then Bestir himself,
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and though he have as little power to repent as the palsey man had to walke,
and though he have as little power to Repent as the palsy man had to walk,
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yet the power of God, which is present at the motion made, will doe as much for his soule,
yet the power of God, which is present At the motion made, will do as much for his soul,
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as it did for that mans body. See 1 Chr. 14.15.16. When David should heare a sound of going in the tops of the Mulberry Trees,
as it did for that men body. See 1 Christ 14.15.16. When David should hear a found of going in the tops of the Mulberry Trees,
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then he must goe out to battell, for then God was present with his power to smite the Philistines. then he must go out to battle, for then God was present with his power to smite the philistines.
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Well, David did so as God commanded him, just when he heares the sound of goings hee goes out, just then;
Well, David did so as God commanded him, just when he hears the found of goings he Goes out, just then;
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and what was the successe? And they smote the Host of the Philistines.
and what was the success? And they smote the Host of the philistines.
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Hee tooke the advantage of Gods presence and power that was then present to helpe him,
He took the advantage of God's presence and power that was then present to help him,
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and so hee did the deede, went thorow happily with the worke.
and so he did the deed, went thorough happily with the work.
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When we have motions from Gods Spirit to beleeve, repent, pray, these be the sound of his goings, why then set upon these duties. But alas! they be hard things; alas!
When we have motions from God's Spirit to believe, Repent, pray, these be the found of his goings, why then Set upon these duties. But alas! they be hard things; alas!
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I have no power to beleeve, no power to pray, to repent. I but when thou hearest the sound of the goings of the spirit in his motions,
I have no power to believe, no power to pray, to Repent. I but when thou Hearst the found of the goings of the Spirit in his motions,
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then is the Spirit of God going out before thee, to helpe thee against thine hardnesse of heart, to smite thine hard heart,
then is the Spirit of God going out before thee, to help thee against thine hardness of heart, to smite thine hard heart,
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and to soften it, and then is the time to set upon the worke of repentance, prayer, &c. Doe therefore as the spirit of God moves thee,
and to soften it, and then is the time to Set upon the work of Repentance, prayer, etc. Do Therefore as the Spirit of God moves thee,
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and commands thee, and thou shalt have the victory over thine unbeliefe, over thine impenitency, &c. then thou shalt bee sure to have the helpe of the Spirit,
and commands thee, and thou shalt have the victory over thine unbelief, over thine impenitency, etc. then thou shalt be sure to have the help of the Spirit,
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if thou wilt instantly hearken to the motions of the spirit. See how David speakes to Salomon about building of the Temple, 1 Chron. 22.16. Arise, and be doing, and the Lord be with thee.
if thou wilt instantly harken to the motions of the Spirit. See how David speaks to Solomon about building of the Temple, 1 Chronicles 22.16. Arise, and be doing, and the Lord be with thee.
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Arise Salomon, and be building and doing, and the Lord helpe thee.Arise Solomon, and be building and doing, and the Lord help thee.
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It is most certaine, that when the Spirit of God doth say to men, Arise, and bee doing, that then if men will arise and be doing when he calls them to be doing, that the Spirit of the Lord will be with them to helpe them and assist them.
It is most certain, that when the Spirit of God does say to men, Arise, and be doing, that then if men will arise and be doing when he calls them to be doing, that the Spirit of the Lord will be with them to help them and assist them.
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But now when men quench the spirit of God in these motions, and doe not regard them,
But now when men quench the Spirit of God in these motions, and do not regard them,
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nor hearken to them, and yeeld a present obedience to them, here is the danger of it, that they lose this helpe and assistance of the spirit which then was to be had,
nor harken to them, and yield a present Obedience to them, Here is the danger of it, that they loose this help and assistance of the Spirit which then was to be had,
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and so when after they would doe these things they cannot doe them, because now they must doe them alone, and by their owne strength;
and so when After they would do these things they cannot do them, Because now they must do them alone, and by their own strength;
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and their own strength is too weake.
and their own strength is too weak.
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David went out against the Philistines just when he heard the sound of goings in the top of the Mulberry trees, David went out against the philistines just when he herd the found of goings in the top of the Mulberry trees,
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and so he smites the Philistines; and so he smites the philistines;
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and why so? Because when the sound of the goings was, then God was present to help him:
and why so? Because when the found of the goings was, then God was present to help him:
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But now suppose David when he had heard that sound of the goings had sat still,
But now suppose David when he had herd that found of the goings had sat still,
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and had said with himselfe, There is no such haste of going out against the Philistines, suppose he had put it off till next day,
and had said with himself, There is no such haste of going out against the philistines, suppose he had put it off till next day,
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or for a matter of 3. or 4. houres;
or for a matter of 3. or 4. hours;
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what would have beene the issue? Assuredly David had not beate the Philistines, he had lost the day if he had but put it off but one day,
what would have been the issue? Assuredly David had not beat the philistines, he had lost the day if he had but put it off but one day,
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an hundred to one but if he had delayed his going out some few houres, but the Philistines had beate him to clouts.
an hundred to one but if he had delayed his going out Some few hours, but the philistines had beat him to clouts.
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And this very thing is that which undoes men, and a maine reason that they never come to beleeve, repent, &c. Gods Spirit moves to these things,
And this very thing is that which undoes men, and a main reason that they never come to believe, Repent, etc. God's Spirit moves to these things,
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and when he makes the motion, hee offers his helpe; and men they put off these motions, they will set upon faith, repentance, obedience, and they will pray, but at this time they cannot so well doe it.
and when he makes the motion, he offers his help; and men they put off these motions, they will Set upon faith, Repentance, Obedience, and they will pray, but At this time they cannot so well do it.
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At such a time they will doe their things:
At such a time they will do their things:
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And when they come at these they cannot for their lives repent or pray, they finde the worke utterly impossible, which might have beene possible,
And when they come At these they cannot for their lives Repent or pray, they find the work utterly impossible, which might have been possible,
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if they had set upon it when Gods spirit counselled to it, because thē was the time in which God help was to be had:
if they had Set upon it when God's Spirit counseled to it, Because them was the time in which God help was to be had:
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So that the quenching of the Spirit is the losing of Gods helpe and assistance in duties.
So that the quenching of the Spirit is the losing of God's help and assistance in duties.
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Behold I stand at the doore and knocke, Apoc. 3. If any man will open. Alas!Behold I stand At the door and knock, Apocalypse 3. If any man will open. Alas!
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we cannot open the doore, it is so locked, and barred, and bolted, that it is impossible for us to open it.
we cannot open the door, it is so locked, and barred, and bolted, that it is impossible for us to open it.
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True, it is so, but yet there is a way to open, and that is to be opening when God would helpe us to open.
True, it is so, but yet there is a Way to open, and that is to be opening when God would help us to open.
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When God offers to helpe thee to open the doore, then set upon opening the doore,
When God offers to help thee to open the door, then Set upon opening the door,
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and what ever the bolts, barres, and lockes are, thou shalt bee sure to have it open.
and what ever the bolts, bars, and locks Are, thou shalt be sure to have it open.
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I but when doth God offer to help us to open it? Then when his Spirit knocks, when in the motions thereof he sollicites us to open, then God offers his help to help us to open. Take that time,
I but when does God offer to help us to open it? Then when his Spirit knocks, when in the motions thereof he solicits us to open, then God offers his help to help us to open. Take that time,
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and then set on the work, and the doore shall be opened. But if that time be neglected, we may strive to open but cannot open, because then that power is gone that would have helpt us to open. See Eccles. 9.12. Man also knowes not his time.
and then Set on the work, and the door shall be opened. But if that time be neglected, we may strive to open but cannot open, Because then that power is gone that would have helped us to open. See Eccles. 9.12. Man also knows not his time.
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This is one cause of mans misery, that hee knowes not his time, that he misses the time of doing himselfe most good.
This is one cause of men misery, that he knows not his time, that he misses the time of doing himself most good.
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Not to strike in and close with God when hee offers his helpe, is to misse our time, and this makes us miserable.
Not to strike in and close with God when he offers his help, is to miss our time, and this makes us miserable.
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And this misery of missing our time is the fruit of quenehing the spirit. The time of Gods helpe is the time of his Spirits sollicitations.
And this misery of missing our time is the fruit of quenehing the Spirit. The time of God's help is the time of his Spirits solicitations.
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They that neglect the time of the Spirits motions, they neglect Gods time of helpe;
They that neglect the time of the Spirits motions, they neglect God's time of help;
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they that lose the time of Gods helpe, lose ability and power to doe Gods worke.
they that loose the time of God's help, loose ability and power to do God's work.
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To day if ye will heare his voyce, &c. What then? Heare his voyce to day, and then to day he will helpe you.To day if you will hear his voice, etc. What then? Hear his voice to day, and then to day he will help you.
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But when men heare not his voyce to day, but will stay till to morrow, and next day, and I know not how many dayes,
But when men hear not his voice to day, but will stay till to morrow, and next day, and I know not how many days,
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and so put off Gods Spirit, they doe thereby put out Gods Spirit, and so lose that helpe and assistance of the Spirit they might have had.
and so put off God's Spirit, they do thereby put out God's Spirit, and so loose that help and assistance of the Spirit they might have had.
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This is that one danger of quenching the Spirit in the motions of it, wee thereby lose the helpe and assistance of the Spirit in holy duties of obedience.
This is that one danger of quenching the Spirit in the motions of it, we thereby loose the help and assistance of the Spirit in holy duties of Obedience.
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2. Secondly, a mans quenching the Spirit in the motions thereof may prove the silencing of the Spirit for a long time after, if not for ever.
2. Secondly, a men quenching the Spirit in the motions thereof may prove the silencing of the Spirit for a long time After, if not for ever.
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The Spirit in this kinde quenched, will hardly be kindled againe, if ever kindled, and it may be never kindled againe,
The Spirit in this kind quenched, will hardly be kindled again, if ever kindled, and it may be never kindled again,
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but so quencht as quencht for ever.
but so quenched as quenched for ever.
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1. First, it may prove such a quenching as it will be very hard to recover that Spirit againe.
1. First, it may prove such a quenching as it will be very hard to recover that Spirit again.
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Recovered it may be, but with so much adoe, with so much difficulty and toyle,
Recovered it may be, but with so much ado, with so much difficulty and toil,
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as could a man consider it before hand, hee would feare, and take heed how hee quenched the Spirit.
as could a man Consider it before hand, he would Fear, and take heed how he quenched the Spirit.
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We saw before how the Church quenched the Spirit in this kinde, Cant. 5.2. There were the sollicitations and motions of the Spirit.
We saw before how the Church quenched the Spirit in this kind, Cant 5.2. There were the solicitations and motions of the Spirit.
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It is the voyce of my Beloved that knockes, open unto me, &c. But vers. 3. she hath her put-offs, I have put off my coate, she doth not yeeld present obedience to the motions of the Spirit.It is the voice of my beloved that knocks, open unto me, etc. But vers. 3. she hath her put-offs, I have put off my coat, she does not yield present Obedience to the motions of the Spirit.
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And the issue was, shee had thereby quenched the Spirit, vers. 6. My Wel-beloved had with-drawn himselfe, and was gone.
And the issue was, she had thereby quenched the Spirit, vers. 6. My Well-beloved had withdrawn himself, and was gone.
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There is the Spirit quenched. It is true that she recovers the Spirit againe, as appeares in the chapters following;
There is the Spirit quenched. It is true that she recovers the Spirit again, as appears in the Chapters following;
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but yet it cost her full deare first. It was not so easily kindled, as quenched;
but yet it cost her full deer First. It was not so Easily kindled, as quenched;
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not so easily recovered, as lost.
not so Easily recovered, as lost.
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See vers. 6. My soule failed me, (or my soule went forth) my soule was gone. Her Wel-beloved had withdrawne himselfe, and was gone, and now her soule was departed and gone, she was as a dead woman through feare and grief.
See vers. 6. My soul failed me, (or my soul went forth) my soul was gone. Her Well-beloved had withdrawn himself, and was gone, and now her soul was departed and gone, she was as a dead woman through Fear and grief.
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See what a dangerous thing it is to quench the Spirit; sad things follow upon it.
See what a dangerous thing it is to quench the Spirit; sad things follow upon it.
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Well, but then why doth she not seeke to recover all againe? Shee doth seeke it,
Well, but then why does she not seek to recover all again? Shee does seek it,
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but alas to her little comfort. I sought him, but I could not finde him.
but alas to her little Comfort. I sought him, but I could not find him.
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I, but why then doth she not call to him, and cry after him? I called him, but he gave me no answer.
I, but why then does she not call to him, and cry After him? I called him, but he gave me no answer.
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This is a sad and a pinching tentation.
This is a sad and a pinching tentation.
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Doth not Christ say, Knock and it shall be opened unto you? True, but Christ before had knocked by his Spirit, vers. 2. It is the voyce of my Wel-beloved that knocks, open unto me.
Does not christ say, Knock and it shall be opened unto you? True, but christ before had knocked by his Spirit, vers. 2. It is the voice of my Well-beloved that knocks, open unto me.
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Christ knocks, and she opened not, the Spirit is quencht upon it, and now she knocks, and Christ opens not:
christ knocks, and she opened not, the Spirit is quenched upon it, and now she knocks, and christ Opens not:
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Shee is paid with her owne coyne, served in her owne kinde:
She is paid with her own coin, served in her own kind:
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She shal be taught to her smart and sorrow, what a dangerous thing it is to quench the Spirit, she shall finde to her griefe, that being quenched it will not so easely be kindled againe.
She shall be taught to her smart and sorrow, what a dangerous thing it is to quench the Spirit, she shall find to her grief, that being quenched it will not so Easily be kindled again.
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It shall cost her seeking and calling, much paines, much prayer, and yet not presently recover it neither.
It shall cost her seeking and calling, much pains, much prayer, and yet not presently recover it neither.
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They that do not open when the Spirit knocks, and so quench the Spirit:
They that do not open when the Spirit knocks, and so quench the Spirit:
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They shall knocke, and knocke hard, and knocke long before they recover the Spirit, if ever they doe recover him.
They shall knock, and knock hard, and knock long before they recover the Spirit, if ever they do recover him.
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I sought him, but I could not finde him, I called but hee gave me no answer. I sought him, but I could not find him, I called but he gave me no answer.
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Here was a deepe silence, no answer:
Here was a deep silence, no answer:
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Nay that's not all but vers. 7. shee is yet brought into further straits, she is smitten, and she is wounded by the Watch-men,
Nay that's not all but vers. 7. she is yet brought into further straits, she is smitten, and she is wounded by the Watchmen,
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and her veyle taken from her by the Keepers of the Walls. Thus though at last she recovered the presence of Christ and his Spirit againe,
and her veil taken from her by the Keepers of the Walls. Thus though At last she recovered the presence of christ and his Spirit again,
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yet wee see after her quenching the Spirit with what adoe, with what toyle and difficulty it is recovered.
yet we see After her quenching the Spirit with what ado, with what toil and difficulty it is recovered.
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Such a danger is there in quenching the Spirit in the motions of it. Take heed of it.
Such a danger is there in quenching the Spirit in the motions of it. Take heed of it.
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The Spirit quencht in the motions thereof is not recovered without much tugging and toyling, it may make every veyne in thine heart ake againe or ever thou recover it, many a bitter teare, many a wrestling prayer, many a sad sigh, many a strong cry, many a drooping day, many a disconsolate night may it cost thee,
The Spirit quenched in the motions thereof is not recovered without much tugging and toiling, it may make every vein in thine heart ache again or ever thou recover it, many a bitter tear, many a wrestling prayer, many a sad sighs, many a strong cry, many a drooping day, many a disconsolate night may it cost thee,
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before thou mayst recover that gratious worke of the Spirit againe. This is sad, but there is a more sad thing yet behind. Therefore,
before thou Mayest recover that gracious work of the Spirit again. This is sad, but there is a more sad thing yet behind. Therefore,
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2. Secondly, the Spirit of God quencht in the motions thereof, may be quencht for ever.
2. Secondly, the Spirit of God quenched in the motions thereof, may be quenched for ever.
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The Spirit of God moves in thine heart, and sollicites thee to beleeve, to repent, &c. Thou putst him off as Foelix did Paul, When thou hast more convenient leasure thou wilt heare more of him, thou neglectest and disregardest his counsels,
The Spirit of God moves in thine heart, and solicits thee to believe, to Repent, etc. Thou puttest him off as Felix did Paul, When thou hast more convenient leisure thou wilt hear more of him, thou neglectest and disregardest his Counsels,
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and motions, and so thou hast quenched the Spirit. Well, what canst thou tell whether ever he will come to thee any more,
and motions, and so thou hast quenched the Spirit. Well, what Canst thou tell whither ever he will come to thee any more,
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whether ever thou shalt heare that voyce behinde thee any more? It may be that he will never sollicite thee more.
whither ever thou shalt hear that voice behind thee any more? It may be that he will never solicit thee more.
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A neglected motion may be the last motion that ever he will make, The Angel moved at a certaine season, Joh. 5.4. and whosoever tooke the advantage of the motion was healed of his disease, hee that stept in presently upon the Angels motion of the water, had cure infallibly.
A neglected motion may be the last motion that ever he will make, The Angel moved At a certain season, John 5.4. and whosoever took the advantage of the motion was healed of his disease, he that stepped in presently upon the Angels motion of the water, had cure infallibly.
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Now suppose a man had neglected to take the advantage of the present motion, and had said with himselfe:
Now suppose a man had neglected to take the advantage of the present motion, and had said with himself:
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Now indeed the Angel moves the waters, but yet I will not step in now, he will move againe ere long, it may be to morrow he will move againe,
Now indeed the Angel moves the waters, but yet I will not step in now, he will move again ere long, it may be to morrow he will move again,
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and I will come againe to morrow, and I will step into the water then, when he moves next time.
and I will come again to morrow, and I will step into the water then, when he moves next time.
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Now, how could such a man tell whether ever the Angel would move againe or no? There was a time when that miracle ceased, there was a motion of the Angel which was his last motion;
Now, how could such a man tell whither ever the Angel would move again or no? There was a time when that miracle ceased, there was a motion of the Angel which was his last motion;
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There was a motion after which there was never any motion more.
There was a motion After which there was never any motion more.
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Now then, how could such a man tell, but that motion which hee neglected might be the last? For ought he could tell, the Angel might never descend into the Poole more, might never make a motion in the waters more:
Now then, how could such a man tell, but that motion which he neglected might be the last? For ought he could tell, the Angel might never descend into the Pool more, might never make a motion in the waters more:
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So when we neglect and quench the Spirit of God in the motions thereof, who can tell whether ever the Spirit of God will doe him that favour any more? whether he will ever dart any of those sparkes of that heavenly fire into his heart or no? when he hath so foolishly quencht them.
So when we neglect and quench the Spirit of God in the motions thereof, who can tell whither ever the Spirit of God will do him that favour any more? whither he will ever dart any of those sparks of that heavenly fire into his heart or no? when he hath so foolishly quenched them.
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The quenching of the spirit may justly provoke him to cease his worke, and to stirre no more.
The quenching of the Spirit may justly provoke him to cease his work, and to stir no more.
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It is a sure thing, that the Spirit of God unkindly used will forbeare, and will be gone, Isa. 30. Yee shall heare a word behind you, &c. The stopping of our eares against his motions, will at last prove the stopping of his mouth.
It is a sure thing, that the Spirit of God unkindly used will forbear, and will be gone, Isaiah 30. Ye shall hear a word behind you, etc. The stopping of our ears against his motions, will At last prove the stopping of his Mouth.
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As in the case of the Ministry, so God deales in this case, Eze. 3.26.
As in the case of the Ministry, so God deals in this case, Ezekiel 3.26.
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J will make thy tongue cleave to the roofe of thy mouth, that thou shalt be dumb, J will make thy tongue cleave to the roof of thy Mouth, that thou shalt be dumb,
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& shalt not be to them a reproofe, for they are a rebellious house. & shalt not be to them a reproof, for they Are a rebellious house.
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Deafe hearts make Ministers dumbe, and rather then disobedient people shall have the Ministry of the Word, God himselfe will silence his Ministers,
Deaf hearts make Ministers dumb, and rather then disobedient people shall have the Ministry of the Word, God himself will silence his Ministers,
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as in Jeremies case, God did not onely forbid him to pray for that people, but he forbad him to preach to that people, Jer. 36.5. Just so will God deale in this case;
as in Jeremies case, God did not only forbid him to pray for that people, but he forbade him to preach to that people, Jer. 36.5. Just so will God deal in this case;
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When hee sends his Spirit to direct us, reprove us, and he comes and woes us, allures us, urges us to this and that duty,
When he sends his Spirit to Direct us, reprove us, and he comes and woes us, allures us, urges us to this and that duty,
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and we slight his motions, dis-regard and disobey them.
and we slight his motions, disregard and disobey them.
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God when he sees us deaf, he will make his Spirit dumb, and hee will stop his Spirits mouth when wee stop our eares. Hee shall no longer instruct us, direct us, reprove us,
God when he sees us deaf, he will make his Spirit dumb, and he will stop his Spirits Mouth when we stop our ears. He shall no longer instruct us, Direct us, reprove us,
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but hee will suspend and silence his Spirit from doing these offices. It suites just with that, Gen. 6.3. My Spirit shall not alwayes strive with man;
but he will suspend and silence his Spirit from doing these Offices. It suits just with that, Gen. 6.3. My Spirit shall not always strive with man;
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As if he should say, My Spirit hath striven with them for a long time, hath striven in the motions thereof to bring them to repentance,
As if he should say, My Spirit hath striven with them for a long time, hath striven in the motions thereof to bring them to Repentance,
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but he shall not alwayes strive with them, there shall come a time that he shall strive no longer.
but he shall not always strive with them, there shall come a time that he shall strive no longer.
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So then, God would have his Spirit at last to forbeare striving.
So then, God would have his Spirit At last to forbear striving.
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And what was the cause of it? That wee shall see by that place, 1 Pet. 3.19, 20. The Spirit of Christ went along then with the Ministry of Noah, and seconded it by his sollicitations.
And what was the cause of it? That we shall see by that place, 1 Pet. 3.19, 20. The Spirit of christ went along then with the Ministry of Noah, and seconded it by his solicitations.
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How were his sollicitations entertained? They were disobedient. They listened not to the gracious motions of the Spirit,
How were his solicitations entertained? They were disobedient. They listened not to the gracious motions of the Spirit,
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and so they quenched the Spirit. And how did they quench it? My Spirit shall not alwayes strive.
and so they quenched the Spirit. And how did they quench it? My Spirit shall not always strive.
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They so quenched it that it should not onely cease striving, but it should cease for ever, hee should never strive more with them,
They so quenched it that it should not only cease striving, but it should cease for ever, he should never strive more with them,
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but give them up for ever;
but give them up for ever;
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goe your wayes, doe as you will, yee shall never have a good motion from my Spirit more.
go your ways, do as you will, ye shall never have a good motion from my Spirit more.
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See how Christ speakes to the Pharisees, Joh. 7.33.34. Yet a little while J am with you, and then I goe unto him that sent me.
See how christ speaks to the Pharisees, John 7.33.34. Yet a little while J am with you, and then I go unto him that sent me.
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And what then? Yee shall seeke me, and shall not finde mee. Christ was with them a little while, striving with them to doe them good:
And what then? Ye shall seek me, and shall not find me. christ was with them a little while, striving with them to do them good:
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But they rejected the counsell of God, and would none of him:
But they rejected the counsel of God, and would none of him:
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Well, sayes Christ, I am a little while with you, and then I goe, &c. and then ye shall seek, &c. yee shall not finde me though ye would never so faine,
Well, Says christ, I am a little while with you, and then I go, etc. and then you shall seek, etc. ye shall not find me though you would never so feign,
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though ye would give all the world for it:
though you would give all the world for it:
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So I may say of Gods Spirit, yet a little while he is with thee, yet a little while hee is striving with thy conscience,
So I may say of God's Spirit, yet a little while he is with thee, yet a little while he is striving with thy conscience,
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and urging thee seriously to labour for grace, yet a little while he is with thee knocking and rapping at the doore of thine heart, yet a little while he is with thee to woe thee, to allure thee, to worke on thee in the Word,
and urging thee seriously to labour for grace, yet a little while he is with thee knocking and rapping At the door of thine heart, yet a little while he is with thee to woe thee, to allure thee, to work on thee in the Word,
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and the rest of the ordinances.
and the rest of the ordinances.
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But if thou quench him in these his gracious dealings with thee, hee will goe unto him that sent him:
But if thou quench him in these his gracious dealings with thee, he will go unto him that sent him:
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And then thou shalt seeke him, oh that I had but one of those gracious motions I was wont to have!
And then thou shalt seek him, o that I had but one of those gracious motions I was wont to have!
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that I might but once more, once more heare the voyce of Gods Spirit!
that I might but once more, once more hear the voice of God's Spirit!
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thus shalt thou seeke him, but shalt not finde him for ever, a world (if thou couldst give it) shall not purchase one whisper more, not a syllable more, from the Spirit of grace so unkindly quenched. Consider now how dangerous such a case will bee,
thus shalt thou seek him, but shalt not find him for ever, a world (if thou Couldst give it) shall not purchase one whisper more, not a syllable more, from the Spirit of grace so unkindly quenched. Consider now how dangerous such a case will be,
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and as thou wouldest feare it should be thy case:
and as thou Wouldst Fear it should be thy case:
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so feare to quench the Spirit. It is a great mercy of God to give us his Spirit in this kinde to have these Eagles wings fluttering over us, Nehem. 9.19, 20. Why then for God to call home his Spirit,
so Fear to quench the Spirit. It is a great mercy of God to give us his Spirit in this kind to have these Eagles wings fluttering over us, Nehemiah 9.19, 20. Why then for God to call home his Spirit,
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and to forbid him to strive with us, to call upon us, to instruct us, how heavie a judgement is it!
and to forbid him to strive with us, to call upon us, to instruct us, how heavy a judgement is it!
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It is a judgement to have a good Minister silenc'd; what is it then to have the Spirit of God silenc'd!
It is a judgement to have a good Minister silenced; what is it then to have the Spirit of God silenced!
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It is a sad thing to have Ministers mouthes stopped; what is it then to have the Spirits mouth stopt!
It is a sad thing to have Ministers mouths stopped; what is it then to have the Spirits Mouth stopped!
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Quenching the Spirit, will prove silencing the Spirit; Quenching the Spirit, will prove the stopping of his mouth. So much for the danger of quenching the Spirit in the motionsQuenching the Spirit, will prove silencing the Spirit; Quenching the Spirit, will prove the stopping of his Mouth. So much for the danger of quenching the Spirit in the motions
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2. Second danger of quenching the Spirit, is in quenching the graces of the Spirit: And the dangers of quenching in this kinde, are many.
2. Second danger of quenching the Spirit, is in quenching the graces of the Spirit: And the dangers of quenching in this kind, Are many.
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1. The Spirit quencht in the graces thereof, is quēcht in the offices therof. The spirit of God doth us many good offices, which hee will cease to doe, if hee be quencht.
1. The Spirit quenched in the graces thereof, is quenched in the Offices thereof. The Spirit of God does us many good Offices, which he will cease to do, if he be quenched.
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1. First, the Spirit of God is a spirit of prayer. Hee is called the Spirit of grace and supplications, Zech. 12.10. Jude 20. praying in the Holy Ghost, and Rom. 8.25, 26. It helpes our infirmities, it makes intercessions for us with groanings, &c. Prayer is a worke which cannot bee done without helpe, not without the helpe of the Spirit.
1. First, the Spirit of God is a Spirit of prayer. He is called the Spirit of grace and supplications, Zechariah 12.10. U^de 20. praying in the Holy Ghost, and Rom. 8.25, 26. It helps our infirmities, it makes intercessions for us with groanings, etc. Prayer is a work which cannot be done without help, not without the help of the Spirit.
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1. The Spirit affects our hearts with the sense of our own wants. 2. It sheds Gods love into our hearts, that so with boldnesse wee may appeare before him. 3. It excites and confirmes those graces in us which are required in prayer, as faith, humility, fervency, zeale, & by this his work & assistance, inlarges our hearts. 4. Hee suggests holy meditations,
1. The Spirit affects our hearts with the sense of our own Wants. 2. It sheds God's love into our hearts, that so with boldness we may appear before him. 3. It excites and confirms those graces in us which Are required in prayer, as faith, humility, fervency, zeal, & by this his work & assistance, enlarges our hearts. 4. He suggests holy meditations,
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and kindles holy desires, in the act of praying. 5. It restraines Satan and the flesh, that they molest, interrupt, and distract us not.
and kindles holy Desires, in the act of praying. 5. It restrains Satan and the Flesh, that they molest, interrupt, and distract us not.
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All these helpes wee have from the Spirit of God in prayer:
All these helps we have from the Spirit of God in prayer:
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Therefore saying, v. 17. Pray continually, he addes vers. 19. Quench not the spirit. Now quench the spirit and all this helpe is lost, and this assistance is lost.
Therefore saying, v. 17. Pray continually, he adds vers. 19. Quench not the Spirit. Now quench the Spirit and all this help is lost, and this assistance is lost.
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Hee is a spirit of grace and supplications, Zech. 12. Quench him as a spirit of grace, and you quench him as a spirit of supplicaon. Quench him,
He is a Spirit of grace and supplications, Zechariah 12. Quench him as a Spirit of grace, and you quench him as a Spirit of supplicaon. Quench him,
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and you quench him from making intercessions; quench him, and you quench him from crying Abba father, and stop his mouth from crying:
and you quench him from making intercessions; quench him, and you quench him from crying Abba father, and stop his Mouth from crying:
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And if he cry not, we cannot cry; and if wee cry not, wee pray not.
And if he cry not, we cannot cry; and if we cry not, we pray not.
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So dangerous a thing in that respect it is to quench the spirit.
So dangerous a thing in that respect it is to quench the Spirit.
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2. Secondly, the spirit of God doth not onely help us to pray, and doe us that good office,
2. Secondly, the Spirit of God does not only help us to pray, and do us that good office,
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but he doth us another gratious office in assuring us of audience and the acceptance of our prayers, 1 Joh. 5.15.
but he does us Another gracious office in assuring us of audience and the acceptance of our Prayers, 1 John 5.15.
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Therefore Gods people may know that God heares them, and accepts their services.
Therefore God's people may know that God hears them, and accepts their services.
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David, Psal. 6. begins it with a sad complaint, but yet see how on a sudden his heart cheeres, vers. 8, 9. and that upon this, that he knew God heard and accepted his prayers.David, Psalm 6. begins it with a sad complaint, but yet see how on a sudden his heart cheers, vers. 8, 9. and that upon this, that he knew God herd and accepted his Prayers.
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So then men may come to know that God accepts their prayers.
So then men may come to know that God accepts their Prayers.
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Now, how come men to know it? Answ. I finde that God hath assured his servants of the hearing of their prayers these severall wayes.
Now, how come men to know it? Answer I find that God hath assured his Servants of the hearing of their Prayers these several ways.
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1. First, sometimes by the testimony of an Angel sent from heaven, Luc. 1. Zachary, thy prayers are heard, Acts 10. Cornelius, thy prayers are come up in remembrance, &c. 2. Secondly, sometimes by the testimony of a Prophet, Isa. 38.5. Goe and say to Hezekiah, J have heard thy prayer.
1. First, sometime by the testimony of an Angel sent from heaven, Luke 1. Zachary, thy Prayers Are herd, Acts 10. Cornelius, thy Prayers Are come up in remembrance, etc. 2. Secondly, sometime by the testimony of a Prophet, Isaiah 38.5. Go and say to Hezekiah, J have herd thy prayer.
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3. Thirdly, sometimes by a visible sign, as Act. 4.31. And whē they had prayed the place was shaken.
3. Thirdly, sometime by a visible Signen, as Act. 4.31. And when they had prayed the place was shaken.
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That was a signe from heaven assuring acceptance of prayer. And so God did assure by fire comming downe from heaven.
That was a Signen from heaven assuring acceptance of prayer. And so God did assure by fire coming down from heaven.
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So God gave evidence of acceptance when the first sacrifice was offered on the Altar in the Tabernacle, Levit. 9.12.
So God gave evidence of acceptance when the First sacrifice was offered on the Altar in the Tabernacle, Levit. 9.12.
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And thus it is thought that God by fire from Heaven, did shew his acceptance of Abels offering before Caines. And to that former alludes that prayer for the King, Ps. 20.4. The Lord turne thy burnt offering into Ashes, which is translated The Lord accept, &c. because God had sometimes witnessed his acceptance, by sending downe fire to burne the Sacrifice.
And thus it is Thought that God by fire from Heaven, did show his acceptance of Abel's offering before Caines. And to that former alludes that prayer for the King, Ps. 20.4. The Lord turn thy burned offering into Ashes, which is translated The Lord accept, etc. Because God had sometime witnessed his acceptance, by sending down fire to burn the Sacrifice.
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Now wee must not thinke, that God deales not as well with his people now as hee was wont, hee is still as gracious as ever in assuring his people of his Acceptance. Now looke what God was wont to doe by Angel, Prophet, or visible fire, hee now doth the same by his spirit. His Spirit sayes as the Angel, and the Prophet, thy prayers are heard.
Now we must not think, that God deals not as well with his people now as he was wont, he is still as gracious as ever in assuring his people of his Acceptance. Now look what God was wont to do by Angel, Prophet, or visible fire, he now does thee same by his Spirit. His Spirit Says as the Angel, and the Prophet, thy Prayers Are herd.
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God sayes to his Spirit, Goe to such a man, and say, I have heard thy prayer.
God Says to his Spirit, Go to such a man, and say, I have herd thy prayer.
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God assures men of his acceptance of their prayers by fire sent downe from heaven.
God assures men of his acceptance of their Prayers by fire sent down from heaven.
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When a man in prayer feeles his heart mightily inlarged, when hee feels his heart set on fire with fervency of holy affections, this is the fire of the spirit: And this fire, this fervency and heate of the spirit with which the heart burnes in prayer, is fire that comes downe from Heaven, a sensible testimony of Gods acceptance, thus God turnes our Sacrifices into ashes.
When a man in prayer feels his heart mightily enlarged, when he feels his heart Set on fire with fervency of holy affections, this is the fire of the Spirit: And this fire, this fervency and heat of the Spirit with which the heart burns in prayer, is fire that comes down from Heaven, a sensible testimony of God's acceptance, thus God turns our Sacrifices into Ashes.
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And when it is thus with a man, how comfortable a condition it is? Thus David knew that God heard him, Psal. 6.8, 9. Fire came downe from Heaven,
And when it is thus with a man, how comfortable a condition it is? Thus David knew that God herd him, Psalm 6.8, 9. Fire Come down from Heaven,
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and burnt his Sacrifice, and by that inward fire in his heart, he as well knew that God accepted his prayer,
and burned his Sacrifice, and by that inward fire in his heart, he as well knew that God accepted his prayer,
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as Abel by that visible fire, knew that God accepted his Sacrifice.
as Abel by that visible fire, knew that God accepted his Sacrifice.
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Surely, when a man feeles this fire burning in his heart in prayer, well may it be said unto him, as Eccles. 9.7.
Surely, when a man feels this fire burning in his heart in prayer, well may it be said unto him, as Eccles. 9.7.
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But now on the other side, when a man shall pray, and shall have no assurance that God accepts his prayers,
But now on the other side, when a man shall pray, and shall have no assurance that God accepts his Prayers,
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alas what a comfortlesse service is that? from such prayers may a man rise with a sad Spirit.
alas what a comfortless service is that? from such Prayers may a man rise with a sad Spirit.
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Goe and eate thy bread with sorrow, and drinke thy wine with a sad heart, for God accepts not thy prayer, God answers not with fire.
Go and eat thy bred with sorrow, and drink thy wine with a sad heart, for God accepts not thy prayer, God answers not with fire.
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Now what is it that brings a man into this condition? This is nothing else,
Now what is it that brings a man into this condition? This is nothing Else,
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but a sad fruit of quenching the Spirit of Grace: Because men quench the spirit, therefore the Spirit burnes not in prayer,
but a sad fruit of quenching the Spirit of Grace: Because men quench the Spirit, Therefore the Spirit burns not in prayer,
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and so gives no assurance of Gods acceptance. What wonder that fire burns not when it is quencht? Thou hast quenched it in the graces and degrees of it;
and so gives no assurance of God's acceptance. What wonder that fire burns not when it is quenched? Thou hast quenched it in the graces and Degrees of it;
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and therefore it is quenched in the comfort of it, and now it gives thee no testimony of acceptance; As therfore wee would feare to want fire to give us assurance of Gods acceptance, so take wee heed, that we before-hand doe not quench the fire.
and Therefore it is quenched in the Comfort of it, and now it gives thee no testimony of acceptance; As Therefore we would Fear to want fire to give us assurance of God's acceptance, so take we heed, that we beforehand do not quench the fire.
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3. The Spirit of God doth us this good office to make our prayers acceptable. Prayer is not acceptable unlesse it be fervent, Jam. 5. It is fervent prayer that prevailes, therefore it is fervent prayer that is acceptable.
3. The Spirit of God does us this good office to make our Prayers acceptable. Prayer is not acceptable unless it be fervent, Jam. 5. It is fervent prayer that prevails, Therefore it is fervent prayer that is acceptable.
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There is a phrase, Am. 5.21. I will not smell in your solemne assemblies: What that meanes see vers. 22. I will not accept.
There is a phrase, Am. 5.21. I will not smell in your solemn assemblies: What that means see vers. 22. I will not accept.
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When incense was offered upon the Golden Altar, if the Priest had layed incense upon it, upon the cold Altar,
When incense was offered upon the Golden Altar, if the Priest had laid incense upon it, upon the cold Altar,
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if there had been no fire, there had beene no smell, it must burne before it could smell.
if there had been no fire, there had been no smell, it must burn before it could smell.
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For as in that case, Ex. 29.41. For a sweet savor, an offering made by fire unto the Lord;
For as in that case, Ex. 29.41. For a sweet savour, an offering made by fire unto the Lord;
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so this, it must be fire that must make an offering of sweet savour: So all our prayers if there be no fire, they have no smell, they have no acceptance. Now if we quench the spirit, we quench the acceptance of our prayers, our incense is not accepted if it doe not smell; it cannot smell unlesse it burne,
so this, it must be fire that must make an offering of sweet savour: So all our Prayers if there be no fire, they have no smell, they have no acceptance. Now if we quench the Spirit, we quench the acceptance of our Prayers, our incense is not accepted if it do not smell; it cannot smell unless it burn,
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and how can wee thinke it should burne, when wee have quencht the fire of the Spirit, by which our incense should burne?
and how can we think it should burn, when we have quenched the fire of the Spirit, by which our incense should burn?
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4. Fourthly, the Spirit of God doth us this good office to give us a comfortable assurance of our good condition before God, Rom. 8.16. The same spirit beareth witnesse, &c. yea it seales to us our adoption, 2 Cor. 1.21. ye were sealed with the spirit: 4. Fourthly, the Spirit of God does us this good office to give us a comfortable assurance of our good condition before God, Rom. 8.16. The same Spirit bears witness, etc. yea it Seals to us our adoption, 2 Cor. 1.21. you were sealed with the Spirit:
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But now, if the spirit be quenched, where is that comfort of Adoption? Can a quenched spirit be a witnessing spirit? Can a quenched spirit be a sealing spirit? Can a quenched spirit be an assuring spirit? Can a quenched spirit be a spirit of consolation? It is a dangerous thing to quench the spirit, it is the quenching of his witnesse, it is the blurring and defacing of his seale, it is the quenching of a mans own comfort.
But now, if the Spirit be quenched, where is that Comfort of Adoption? Can a quenched Spirit be a witnessing Spirit? Can a quenched Spirit be a sealing Spirit? Can a quenched Spirit be an assuring Spirit? Can a quenched Spirit be a Spirit of consolation? It is a dangerous thing to quench the Spirit, it is the quenching of his witness, it is the blurring and defacing of his seal, it is the quenching of a men own Comfort.
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5. Fifthly, the Spirit of God doth us this good office to leade and guide us in the wayes of truth and life, Joh. 16.13. The Spirit will leade you into all truth; and 1 Cor. 12.3. No man can say that Jesus is the Lord but by the Spirit.
5. Fifthly, the Spirit of God does us this good office to lead and guide us in the ways of truth and life, John 16.13. The Spirit will lead you into all truth; and 1 Cor. 12.3. No man can say that jesus is the Lord but by the Spirit.
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It is he that by his light guides us, and shewes us what is truth. Hee is as the pillar of fire, Exod. 30.11.
It is he that by his Light guides us, and shows us what is truth. He is as the pillar of fire, Exod 30.11.
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to give light to goe by day, and by night. Wee live here in the darke,
to give Light to go by day, and by night. we live Here in the dark,
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and if we have not the light of the Spirit, wee cannot but wander and goe amisse.
and if we have not the Light of the Spirit, we cannot but wander and go amiss.
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And this is a danger of quenching the spirit, that it being quenched, wee are in danger of being in the darke,
And this is a danger of quenching the Spirit, that it being quenched, we Are in danger of being in the dark,
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and being in the darke of miscarrying, of falling into dangerous and foule errours. It seemes that sometimes Israel did travell by night, by that place, Exod 30.21. and there was no danger of going out of their way, or falling into pits, &c. because they had the pillar of fire to give them light to goe by night.
and being in the dark of miscarrying, of falling into dangerous and foul errors. It seems that sometime Israel did travel by night, by that place, Exod 30.21. and there was no danger of going out of their Way, or falling into pits, etc. Because they had the pillar of fire to give them Light to go by night.
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If they had gone by night, and had not had the pillar of fire, in what danger had they gone:
If they had gone by night, and had not had the pillar of fire, in what danger had they gone:
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They had been in danger of being wilderd, of losing their way, of falling into holes and pits, into which they might have broken their neckes: So here,
They had been in danger of being wilderd, of losing their Way, of falling into holes and pits, into which they might have broken their necks: So Here,
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so long as wee have the light of the Spirit to guide us, we are safe from such danger; but if once wee quench the spirit, wee quench the light of it,
so long as we have the Light of the Spirit to guide us, we Are safe from such danger; but if once we quench the Spirit, we quench the Light of it,
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and then are in danger of being wilderd and losing our way, of falling into this and that dangerous errour: Experience lets us see the truth of it.
and then Are in danger of being wilderd and losing our Way, of falling into this and that dangerous error: Experience lets us see the truth of it.
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Wee see some that have beene very forward in godlinesse and Religion, very Zealous and active, and who but they:
we see Some that have been very forward in godliness and Religion, very Zealous and active, and who but they:
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But after they have abated their zeale and fervour, fallen off from good society and duties, they have quenched the Spirit. And what hath become of them? Why, not one odde opinion stirring in a Country, not any dangerous errour abroach,
But After they have abated their zeal and fervour, fallen off from good society and duties, they have quenched the Spirit. And what hath become of them? Why, not one odd opinion stirring in a Country, not any dangerous error abroach,
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but they fall presently into it, and are ensnared.
but they fallen presently into it, and Are Ensnared.
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And no wonder that such fall into the ditch, for the light of the Spirit is quencht. And thus the Spirit is quenched in the offices thereof, when quenched in the graces.
And no wonder that such fallen into the ditch, for the Light of the Spirit is quenched. And thus the Spirit is quenched in the Offices thereof, when quenched in the graces.
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2. Secondly, a second danger of quenching the spirit in the graces thereof is this.
2. Secondly, a second danger of quenching the Spirit in the graces thereof is this.
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The quenching of Gods Spirit, is oftentimes the kindling of the spirit of the Divell. Saving and sanctifying graces, though they cannot bee quenched in their habits, yet wee saw before that they may bee quencht in their acts and operations, may be quencht in their measures and degrees. And the quenching of sanctifying grace, though but in the act and degree, yet it makes way for the kindling of the fire of the spirit of satan. Wee are counselled Ephes. 6. to quench the fiery darts of satan.
The quenching of God's Spirit, is oftentimes the kindling of the Spirit of the devil. Saving and sanctifying graces, though they cannot be quenched in their habits, yet we saw before that they may be quenched in their acts and operations, may be quenched in their measures and Degrees. And the quenching of sanctifying grace, though but in the act and degree, yet it makes Way for the kindling of the fire of the Spirit of satan. we Are counseled Ephesians 6. to quench the fiery darts of satan.
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Now, when wee quench the spirit of God in the acts and degrees of grace, wee are farre from quenching the spirit of satan; nay, wee doe certainely thereby give so much the more advantage for the tentations of satan to prevaile, and the fire of them to kindle so much the easilier.
Now, when we quench the Spirit of God in the acts and Degrees of grace, we Are Far from quenching the Spirit of satan; nay, we do Certainly thereby give so much the more advantage for the tentations of satan to prevail, and the fire of them to kindle so much the easilier.
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But now, when the spirit is quenched in the common gifts and graces thereof (such as reprobates may have) then the quenching of the spirit of God, is the kindling of the spirit of the Divell, so as hee enters with so much the more power, to carry men into all manner of sinne with greedinesse.
But now, when the Spirit is quenched in the Common Gifts and graces thereof (such as Reprobates may have) then the quenching of the Spirit of God, is the kindling of the Spirit of the devil, so as he enters with so much the more power, to carry men into all manner of sin with greediness.
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Marke that passage, 1 Sam. 16.14. But the spirit of the Lord departed from Saul.
Mark that passage, 1 Sam. 16.14. But the Spirit of the Lord departed from Saul.
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There was the spirit of the Lord quenched. And what was the issue? Was that all? No, marke the danger that followed upon it, And an evill spirit from the Lord troubled him.
There was the Spirit of the Lord quenched. And what was the issue? Was that all? No, mark the danger that followed upon it, And an evil Spirit from the Lord troubled him.
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Gods Spirit goes, and the Divels spirit comes: Yea, hee came so that Saul was carryed into horrible and fearefull sinnes:
God's Spirit Goes, and the Devils Spirit comes: Yea, he Come so that Saul was carried into horrible and fearful Sins:
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Hee proved unreasonably malignant and malicious against David. Hee commits a most barbarous and cruell murder, 1 Sam 22.16. Thou shalt dye Ahimelech, thou and all thy Fathers house.
He proved unreasonably malignant and malicious against David. He commits a most barbarous and cruel murder, 1 Same 22.16. Thou shalt die Ahimelech, thou and all thy Father's house.
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It was a bloudy act to put Ahimelech to death after so just an answer made by him.
It was a bloody act to put Ahimelech to death After so just an answer made by him.
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But suppose Ahimelech were guilty, yet what had his fathers house done? Suppose Ahimelech were guilty,
But suppose Ahimelech were guilty, yet what had his Father's house done? Suppose Ahimelech were guilty,
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yet what had all the rest of the Priests done? why must the throates of 85. Priests be cut, vers. 18. why must Nob, a Citie of the Priests, both men and women, children and sucklings, Oxen, Asses,
yet what had all the rest of the Priests done? why must the throats of 85. Priests be Cut, vers. 18. why must Nob, a city of the Priests, both men and women, children and sucklings, Oxen, Asses,
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and Sheepe, why must all these be so bloodily butchered? what a fury and barbarous madnesse is this? All this shewed that now the Spirit of God was quenched, the spirit of the Divell was entred and kindled: For Gods Spirit being quenched, the spirit of the Divell is so kindled, that it carries him to monstrous, foule, and horrible wickednesse, without all measure.
and Sheep, why must all these be so bloodily butchered? what a fury and barbarous madness is this? All this showed that now the Spirit of God was quenched, the Spirit of the devil was entered and kindled: For God's Spirit being quenched, the Spirit of the devil is so kindled, that it carries him to monstrous, foul, and horrible wickedness, without all measure.
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Now the Spirit of God was quenched in Saul, the spirit of the Divell is not only kindled, but so kindled that he growes outragious in his wickednesse. And againe,
Now the Spirit of God was quenched in Saul, the Spirit of the devil is not only kindled, but so kindled that he grows outrageous in his wickedness. And again,
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after this hee goes to consult with a Witch, hee goes and seeks to the Divell himselfe.
After this he Goes to consult with a Witch, he Goes and seeks to the devil himself.
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When men once play the Apostataes and quench Gods Spirit, the spirit of the Divell not onely enters, but enters with a witnesse,
When men once play the Apostates and quench God's Spirit, the Spirit of the devil not only enters, but enters with a witness,
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so as hee hurries them as his slaves into all excesse of wickednesse. They doe not sinne the common sinnes of men, Psal. 53.3. Every one of them is gone backe, they are become altogether filthy.
so as he hurries them as his slaves into all excess of wickedness. They do not sin the Common Sins of men, Psalm 53.3. Every one of them is gone back, they Are become altogether filthy.
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They not onely grow dead and cold, carelesse and loose, but become altogether filthy; filthy swearers, filthy adulterers, filthy drunkards, notorious, malignant persons against godlinesse.
They not only grow dead and cold, careless and lose, but become altogether filthy; filthy swearers, filthy Adulterers, filthy drunkards, notorious, malignant Persons against godliness.
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It is with such persons as in that case, Levit. 13.18, 19, 20. If a man had a bile, and that was healed, and after the healing it brake out againe, it proved the plague of leprosie;
It is with such Persons as in that case, Levit. 13.18, 19, 20. If a man had a boil, and that was healed, and After the healing it brake out again, it proved the plague of leprosy;
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It proved worse, a more filthy and loathsome disease than before. A leprosie was a thousand times worse than before.
It proved Worse, a more filthy and loathsome disease than before. A leprosy was a thousand times Worse than before.
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Men that quench Gods spirit, kindle the Divels spirit in them, and so kindle the spirit of the Divell in them, that they who before were but bily persons, they after the quenching of the spirit prove leprous persons, stinking and filthy, loathsome lepers, they become altogether filthy. See 2 Pet. 2.20.22.
Men that quench God's Spirit, kindle the Devils Spirit in them, and so kindle the Spirit of the devil in them, that they who before were but bily Persons, they After the quenching of the Spirit prove leprous Persons, stinking and filthy, loathsome lepers, they become altogether filthy. See 2 Pet. 2.20.22.
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they not onely turne swine, but filthy swine, swine wallowing in the myre, not besprinkled with myre, not onely falling into the myre,
they not only turn Swine, but filthy Swine, Swine wallowing in the mire, not besprinkled with mire, not only falling into the mire,
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but swine wallowing and tumbling in the myre:
but Swine wallowing and tumbling in the mire:
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For when men quench the spirit, and fall off by Apostacy, not onely the spirit of Satan comes in,
For when men quench the Spirit, and fallen off by Apostasy, not only the Spirit of Satan comes in,
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but there is a further matter. See Matth. 12.43, 45. where observe these things.
but there is a further matter. See Matthew 12.43, 45. where observe these things.
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1. First, that in a case of Apostacy the spirit being quencht, the Divell doth not enter single, but he takes seven other spirits more wicked than himselfe.
1. First, that in a case of Apostasy the Spirit being quenched, the devil does not enter single, but he Takes seven other spirits more wicked than himself.
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Christ cast seven Divels out of Mary Magdalen, Mar, 16.9. these have seven Divels enter with the former old Divell, and they be worse Divels than himselfe.
christ cast seven Devils out of Marry Magdalen, Mar, 16.9. these have seven Devils enter with the former old devil, and they be Worse Devils than himself.
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To teach, that when men quench the spirit by falling away, the Divell not onely comes againe,
To teach, that when men quench the Spirit by falling away, the devil not only comes again,
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but he comes so, that hee makes them seven times worse than ever they were before.
but he comes so, that he makes them seven times Worse than ever they were before.
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2. Secondly, those 7. Divels not only enter, but dwell there, not onely lodge there for a night and away, but they dwell there.
2. Secondly, those 7. Devils not only enter, but dwell there, not only lodge there for a night and away, but they dwell there.
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It notes, that upon the departure and quenching of Gods Spirit, the Divell is not onely present in their hearts,
It notes, that upon the departure and quenching of God's Spirit, the devil is not only present in their hearts,
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but hath his abode and residence there, as in that case, Zech. 5.11. Where a man dwels, there is his setled abode and residence.
but hath his Abided and residence there, as in that case, Zechariah 5.11. Where a man dwells, there is his settled Abided and residence.
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And that's not all, but that hee also was there as a Lord and Master, as Esth. 1.22.
And that's not all, but that he also was there as a Lord and Master, as Esth. 1.22.
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So that it teaches, that when the Spirit is quenched, not onely the spirit of Satan comes in his roome,
So that it Teaches, that when the Spirit is quenched, not only the Spirit of Satan comes in his room,
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but he comes powerfully and efficaciously to reigne in their hearts, and so to make them baser vassals to himselfe than ever they were before;
but he comes powerfully and efficaciously to Reign in their hearts, and so to make them baser vassals to himself than ever they were before;
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so that their latter end shall be worse than their beginning, not onely in regard of their misery,
so that their latter end shall be Worse than their beginning, not only in regard of their misery,
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but of their guilt and pollution.
but of their guilt and pollution.
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This is the dreadfull danger of quenching Gods spirit: It makes way for the re-entry of Satans spirit,
This is the dreadful danger of quenching God's Spirit: It makes Way for the reentry of Satan Spirit,
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yea for seven spirits worse than himselfe.
yea for seven spirits Worse than himself.
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As therefore wee dread such a condition, and such a danger, so let us beware of such a sinne as quenching the spirit.
As Therefore we dread such a condition, and such a danger, so let us beware of such a sin as quenching the Spirit.
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3. Thirdly, a third danger is, that a man quenching the spirit in the graces of it, may quench it finally and totally; 3. Thirdly, a third danger is, that a man quenching the Spirit in the graces of it, may quench it finally and totally;
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the quenching of the spirit may prove totall and finall.
the quenching of the Spirit may prove total and final.
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Indeed the sanctifying Spirit and grace of God wee saw before, cannot be so quenched; but yet the flame of that fire may bee so quenched, that a man may sit a cold a long while after,
Indeed the sanctifying Spirit and grace of God we saw before, cannot be so quenched; but yet the flame of that fire may be so quenched, that a man may fit a cold a long while After,
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and such a fire kindled in his conscience withall, as may make him rue his folly that doth it:
and such a fire kindled in his conscience withal, as may make him rue his folly that does it:
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Yea, the acts and opperations of grace so damped, as not easily brought to life againe,
Yea, the acts and operations of grace so damped, as not Easily brought to life again,
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and the degrees and measures of grace so quenched, as possibly never recovered againe, though the habits remaine.
and the Degrees and measures of grace so quenched, as possibly never recovered again, though the habits remain.
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And that's such a danger as may make any wise man take heed of quenching the spirit so.
And that's such a danger as may make any wise man take heed of quenching the Spirit so.
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But now for common graces, they may be so quenched, as quenched totally and finally. Totally, Psal. 53.3. They are gone backward, they are altogether become filthy.
But now for Common graces, they may be so quenched, as quenched totally and finally. Totally, Psalm 53.3. They Are gone backward, they Are altogether become filthy.
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Altogether, they are altogether quencht, not a spark of good or grace left in them. Luk. 19.24.
Altogether, they Are altogether quenched, not a spark of good or grace left in them. Luk. 19.24.
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Take from him his pound, not part of his pound, not halfe of his pound, but take the whole pound from him, Luk. 8.18.Take from him his pound, not part of his pound, not half of his pound, but take the Whole pound from him, Luk. 8.18.
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Finally, like the fire that came from Heaven, Levit. 9. after it was quencht at the destruction of the Temple, it was finally quencht, it was never kindled more.
Finally, like the fire that Come from Heaven, Levit. 9. After it was quenched At the destruction of the Temple, it was finally quenched, it was never kindled more.
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For as for that story about that fire, 2 Maccab. 1. it is but an Apocryphall fable. They have made ship-wrack of faith, 1 Tim. 1.19.
For as for that story about that fire, 2 Maccab 1. it is but an Apocryphal fable. They have made shipwreck of faith, 1 Tim. 1.19.
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When a Shippe wrackes at Sea, the goods are utterly lost, without all recovery. Goods cast away at Sea, are lost for ever.
When a Ship wracks At Sea, the goods Are utterly lost, without all recovery. Goods cast away At Sea, Are lost for ever.
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As he of Saul, 2 Sam. 1.10. so here it is a question, and it proves too sure that such live not after they are fallen:
As he of Saul, 2 Sam. 1.10. so Here it is a question, and it Proves too sure that such live not After they Are fallen:
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Because they fall as Eli fell, 1 Sam. 4.18. hee fell backward, and his necke brake, and hee dyed.
Because they fallen as Eli fell, 1 Sam. 4.18. he fell backward, and his neck brake, and he died.
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When men fall backward, they breake their neckes and dye, they fall fatally and finally.
When men fallen backward, they break their necks and die, they fallen fatally and finally.
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4. Fourthly, the quenching of the Spirit makes dangerous way to the dreadfull and unpardonable sinne against the Holy Ghost.
4. Fourthly, the quenching of the Spirit makes dangerous Way to the dreadful and unpardonable sin against the Holy Ghost.
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Woe to that soule that commits that sinne, that man is past the helpe of prayer.
Woe to that soul that commits that sin, that man is passed the help of prayer.
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His damnation is irreversibly sealed up.
His damnation is irreversibly sealed up.
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There bee diverse sinnes against the Spirit of God. 1. There is quenching the spirit, as here 2. There is grieving of the spirit, Eph. 4 30. NONLATINALPHABET. 3. There is resisting the spirit, Act. 7.51. NONLATINALPHABET 4. There is a vexing of the spirit, Isa. 63.10. 5. A doing despight to the spirit of grace, Heb. 10.29.
There be diverse Sins against the Spirit of God. 1. There is quenching the Spirit, as Here 2. There is grieving of the Spirit, Ephesians 4 30.. 3. There is resisting the Spirit, Act. 7.51. 4. There is a vexing of the Spirit, Isaiah 63.10. 5. A doing despite to the Spirit of grace, Hebrew 10.29.
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And this last is that which wee call the sinne against the Holy Ghost.
And this last is that which we call the sin against the Holy Ghost.
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And marke that the first step to this sinne, is the quenching of the spirit. Here that sinne begins.
And mark that the First step to this sin, is the quenching of the Spirit. Here that sin begins.
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Though every one that quenches the spirit sinnes not against the Holy Ghost, yet every one that sinnes against the Holy Ghost begins his sin at quenching the spirit. These five bee the five stayres downe to Hell and to damnation unquestionable.
Though every one that quenches the Spirit Sins not against the Holy Ghost, yet every one that Sins against the Holy Ghost begins his since At quenching the Spirit. These five be the five stairs down to Hell and to damnation unquestionable.
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And this sinne of the quenching the spirit, is the first stayre of the fire. A danger able to make our hearts tremble.
And this sin of the quenching the Spirit, is the First stair of the fire. A danger able to make our hearts tremble.
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Is it not dangerous to step one stayre downe towards Hell? If thou wilt adventure to goe downe one step, what canst thou tell but thou mayst goe downe the second, the third, &c. If thou wilt adventure to quench the spirit, thou mayst come to the sinne of grieving the spirit, and when thou hast urged it, thou mayst come to despight the spirit of grace.
Is it not dangerous to step one stair down towards Hell? If thou wilt adventure to go down one step, what Canst thou tell but thou Mayest go down the second, the third, etc. If thou wilt adventure to quench the Spirit, thou Mayest come to the sin of grieving the Spirit, and when thou hast urged it, thou Mayest come to despite the Spirit of grace.
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And when thou art there, where art thou then? As surely damn'd, as irrecoverably gone,
And when thou art there, where art thou then? As surely damned, as irrecoverably gone,
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as if thou wert in Hell already.
as if thou Wertenberg in Hell already.
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Would we then avoid the danger of that sinne of despighting? why then, take heede of vexing;
Would we then avoid the danger of that sin of despiting? why then, take heed of vexing;
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if not vex, take heed of resisting; if not resist, take heede of grieving; if of grieving, take heede of quenching: Hee that keepes himselfe from quenching, shall never come to a despighting of the spirit of grace. But if thou wilt be too bold to meddle with the first, take heed that thou come not to the last.
if not vex, take heed of resisting; if not resist, take heed of grieving; if of grieving, take heed of quenching: He that keeps himself from quenching, shall never come to a despiting of the Spirit of grace. But if thou wilt be too bold to meddle with the First, take heed that thou come not to the last.
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5. Fifthly, the quenching of Gods spirit and the fire of it, will prove the kindling of the fire of GODS wrath.
5. Fifthly, the quenching of God's Spirit and the fire of it, will prove the kindling of the fire of GOD'S wrath.
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1. First, it may kindle the fire of his wrath to bring temporall judgements. As when a Nation and a Church shall quench the spirit, shall forsake the truth of God,
1. First, it may kindle the fire of his wrath to bring temporal Judgments. As when a nation and a Church shall quench the Spirit, shall forsake the truth of God,
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and the zealous profession of his Name, such a quenching will kindle a fire that will not be quenched. See 2 Reg. 22.17. Because they have forsaken mee, and have burnt incense unto other gods, that they might provoke mee to anger with all the workes of their hands:
and the zealous profession of his Name, such a quenching will kindle a fire that will not be quenched. See 2 Reg. 22.17. Because they have forsaken me, and have burned incense unto other God's, that they might provoke me to anger with all the works of their hands:
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therefore my wrath shall bee kindled against this place, and shall not bee quenched. Therefore my wrath shall be kindled against this place, and shall not be quenched.
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Gods Spirit you may quench; but yee cannot so easily quench the fire of his wrath, that will consume a Nation with temporall judgements.
God's Spirit you may quench; but ye cannot so Easily quench the fire of his wrath, that will consume a nation with temporal Judgments.
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2. Secondly, it may kindle the fire of his wrath to bring spirituall judgements in the removall of his Ordinances, of his Ministers. Ephesus quenched the spirit, Apoc. 2.4. I have somewhat against thee, because thou hast left thy first love.
2. Secondly, it may kindle the fire of his wrath to bring spiritual Judgments in the removal of his Ordinances, of his Ministers. Ephesus quenched the Spirit, Apocalypse 2.4. I have somewhat against thee, Because thou hast left thy First love.
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Thou hast quenched the spirit, in that thou hast not that zeale and fervency in the profession of the Gospel, &c. Well, what followes? Lest I come and remove thy Candle-sticke, vers.
Thou hast quenched the Spirit, in that thou hast not that zeal and fervency in the profession of the Gospel, etc. Well, what follows? Lest I come and remove thy Candlestick, vers.
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5. As if hee should say, Because thou hast quenched the spirit, therefore I will quench the Candle, and the light of the Ministry.
5. As if he should say, Because thou hast quenched the Spirit, Therefore I will quench the Candle, and the Light of the Ministry.
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Hezekiah complaines, that the Lampes of the Temple were quencht, 2 Chron. 29. God doth it often, hee causes the Lampes and lights of the Temple to be quencht, and people they complaine of it, and finde fault with it.Hezekiah complains, that the Lamps of the Temple were quenched, 2 Chronicles 29. God does it often, he Causes the Lamps and lights of the Temple to be quenched, and people they complain of it, and find fault with it.
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But let them consider whilst they complaine of others, whether they have not most cause to complaine of themselves.
But let them Consider while they complain of Others, whither they have not most cause to complain of themselves.
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Have not they quencht the spirit? have not they quencht their love to, and zeale for the truth? therefore it is just with God, to quench light, as you quench heate. You put out the Lampe of the spirit, therefore God puts out the Lampes of the Temple.
Have not they quenched the Spirit? have not they quenched their love to, and zeal for the truth? Therefore it is just with God, to quench Light, as you quench heat. You put out the Lamp of the Spirit, Therefore God puts out the Lamps of the Temple.
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As you feare this, so look that you keep the spirit burning, and you shall keepe the Lampes burning: But quench the spirit, and looke for it,
As you Fear this, so look that you keep the Spirit burning, and you shall keep the Lamps burning: But quench the Spirit, and look for it,
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and bee sure of it, God will quench the Candles, and remove the Candle-sticke.
and be sure of it, God will quench the Candles, and remove the Candlestick.
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3. Thirdly, it may and will kindle the fire of his wrath in eternall judgements. Did yee never reade of a fire that shall never be quencht, that can never be quencht? If not, see Mark. 9.43.46.48. into the fire that shall never be quencht.
3. Thirdly, it may and will kindle the fire of his wrath in Eternal Judgments. Did ye never read of a fire that shall never be quenched, that can never be quenched? If not, see Mark. 9.43.46.48. into the fire that shall never be quenched.
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Now then if ye will make no conscience of quenching the Spirit; yet remember there is a fire that shall never be quencht.
Now then if you will make no conscience of quenching the Spirit; yet Remember there is a fire that shall never be quenched.
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And that the quenching of the fire of the Spirit puts you in danger of bringing you into the fire of Hell that shall never be quencht.
And that the quenching of the fire of the Spirit puts you in danger of bringing you into the fire of Hell that shall never be quenched.
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If you can quench the fire of Hell, then quench the spirit, and feare not.
If you can quench the fire of Hell, then quench the Spirit, and Fear not.
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But if when you have quencht the fire of the Spirit you cannot quench the fire of Hell;
But if when you have quenched the fire of the Spirit you cannot quench the fire of Hell;
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then as you feare the vnquenchable fire of Hell, so feare the Quenching of the Spirit. FINIS.
then as you Fear the unquenchable fire of Hell, so Fear the Quenching of the Spirit. FINIS.
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THE HEART-SMITTEN SINNERS SVITE FOR PARDON.
THE HEART-SMITTEN SINNERS SUIT FOR PARDON.
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2 SAM. 24.10. And now I beseech thee, O Lord, take away the iniquity of thy servant.2 SAM. 24.10. And now I beseech thee, Oh Lord, take away the iniquity of thy servant.
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WEE read in these two Books of Samuel, that Davids heart twice smote him; once 1 Samuel 24. and another time in this 2 Samuel 24. there before, here after the Lord had set him upon the Throne of his Kingdome;
we read in these two Books of Samuel, that Davids heart twice smote him; once 1 Samuel 24. and Another time in this 2 Samuel 24. there before, Here After the Lord had Set him upon the Throne of his Kingdom;
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there for cutting off the skirt of Sauls garment, here for the numbring of the people, And Davids heart smote him, saith the Text, after that hee had numbred the people:
there for cutting off the skirt of Saul's garment, Here for the numbering of the people, And Davids heart smote him, Says the Text, After that he had numbered the people:
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Which smiting of Davids heart here, is, me thinks, most like to the smiting of Moses when hee smote the Rocke, Numb. 20.11. whereupon the water came out abundantly;
Which smiting of Davids heart Here, is, me thinks, most like to the smiting of Moses when he smote the Rock, Numb. 20.11. whereupon the water Come out abundantly;
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so here Davids heart had no sooner smote him, but the water came out abundantly: hee thereupon,
so Here Davids heart had no sooner smote him, but the water Come out abundantly: he thereupon,
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First, confessing his sinne, when hee said unto the Lord, I have sinned greatly in that I have done: Wherein you see;First, confessing his sin, when he said unto the Lord, I have sinned greatly in that I have done: Wherein you see;
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First, peculiarity in respect of the object person to whom hee made confession, which was not Gad (though a Prophet,First, peculiarity in respect of the Object person to whom he made Confessi, which was not Gad (though a Prophet,
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and his Seer) but the Lord: And David said unto the Lord, I have sinned.
and his Seer) but the Lord: And David said unto the Lord, I have sinned.
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Secondly, Particularity in respect of the object thing, the sinne hee made confession of, when hee said unto the Lord, I have sinned in that I have done. Secondly, Particularity in respect of the Object thing, the sin he made Confessi of, when he said unto the Lord, I have sinned in that I have done.
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Thirdly, impartiallity towards himselfe the delinquent in the thing And David said unto the Lord, (not I have sinned only,Thirdly, impartiality towards himself the delinquent in the thing And David said unto the Lord, (not I have sinned only,
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or I have sinned in that I have done, but I) have sinned greatly. Secondly, upon such his confession, hee falls immediately to deprecation, and begging pardon of sinne;
or I have sinned in that I have done, but I) have sinned greatly. Secondly, upon such his Confessi, he falls immediately to deprecation, and begging pardon of sin;
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the second thing that his hearts smiting of him wrought upon him here. And now I beseech thee, O Lord, take away the iniquity of thy servant.
the second thing that his hearts smiting of him wrought upon him Here. And now I beseech thee, Oh Lord, take away the iniquity of thy servant.
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Where you see the substance of his deprecation is the taking away of his iniquity. Take away, that is, Lord pardon and forgive the sinne of thy servant.
Where you see the substance of his deprecation is the taking away of his iniquity. Take away, that is, Lord pardon and forgive the sin of thy servant.
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His heart smites him, his conscience accuses and prickes him, and hee falls to begging of pardon and forgivenesse. Whence learne;
His heart smites him, his conscience accuses and pricks him, and he falls to begging of pardon and forgiveness. Whence Learn;
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First, That the onely thing that can give ease and quiet to a smiting, accusing, troubled conscience, is the pardon and forgivenesse of sinne.
First, That the only thing that can give ease and quiet to a smiting, accusing, troubled conscience, is the pardon and forgiveness of sin.
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Nothing can ease and quiet a troubled and a smiting heart, but pardon of sinne.
Nothing can ease and quiet a troubled and a smiting heart, but pardon of sin.
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As nothing can trouble and pinch the conscience but sinne, so nothing can ease the conscience but pardon.
As nothing can trouble and pinch the conscience but sin, so nothing can ease the conscience but pardon.
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Psal. 32.1, 2. Blessed is hee whose transgression is forgiven. Psalm 32.1, 2. Blessed is he whose Transgression is forgiven.
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Why is hee blessed, and how appeares it that hee is blessed? Hee answers to both, ver. 3, 4, 5. and shewes the truth of it in his owne experience.
Why is he blessed, and how appears it that he is blessed? He answers to both, ver. 3, 4, 5. and shows the truth of it in his own experience.
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All the while my sinne was unpardoned I was in wofull misery:
All the while my sin was unpardoned I was in woeful misery:
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The very marrow of my bones was dryed up, I was so full of paine I could not forbeare roaring. And why? see Psal. 38.8. J have roared by reason of the disquietnesse of my heart.
The very marrow of my bones was dried up, I was so full of pain I could not forbear roaring. And why? see Psalm 38.8. J have roared by reason of the disquietness of my heart.
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Yea, I was in continuall misery, not onely now and then by fits had I pangs that made me roare,
Yea, I was in continual misery, not only now and then by fits had I pangs that made me roar,
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but I roared all the day long, I could have no ease. But I acknowledged my sinne, and thou forgavest the iniquity of my sinne.
but I roared all the day long, I could have no ease. But I acknowledged my sin, and thou forgavest the iniquity of my sin.
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And then when thou pardonedst me I had present ease, then the aches, pinches, panges and tortures of my spirit were presently abated:
And then when thou pardonedst me I had present ease, then the aches, pinches, pangs and tortures of my Spirit were presently abated:
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And therefore blessed is hee whose transgression is forgiven. For blessed is he that hath ease and quiet from the troubles of conscience:
And Therefore blessed is he whose Transgression is forgiven. For blessed is he that hath ease and quiet from the Troubles of conscience:
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and pardon of sinne it is that will doe that, as I can witnesse by mine owne experience.
and pardon of sin it is that will do that, as I can witness by mine own experience.
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All the while my sinne was unpardoned, I was as a man on the racke; but when my sinne was forgiven, then had my soule ease and refreshment.
All the while my sin was unpardoned, I was as a man on the rack; but when my sin was forgiven, then had my soul ease and refreshment.
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All implies that the onely thing that can ease the conscience, and discharge it of its trouble, is the pardon and forgivenesse of sinne. Reasons are these:
All Implies that the only thing that can ease the conscience, and discharge it of its trouble, is the pardon and forgiveness of sin. Reasons Are these:
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First, the onely way to remove and take away an evill, any paine, is to remove and take away the cause and the ground of it.First, the only Way to remove and take away an evil, any pain, is to remove and take away the cause and the ground of it.
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So long as the cause remaines of any evill, what ever courses men take, the evill remaines still.
So long as the cause remains of any evil, what ever courses men take, the evil remains still.
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If a man have a thorne in his foot, it puts him to a great deale of paine, it swells, and is full of anguish.
If a man have a thorn in his foot, it puts him to a great deal of pain, it Swells, and is full of anguish.
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Now let a man annoint his foot, let him lap it up, and keepe it warme, let him sit still and not walke upon it,
Now let a man anoint his foot, let him lap it up, and keep it warm, let him fit still and not walk upon it,
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yet all the while the thorne is in his foot hee hath no ease, but it akes,
yet all the while the thorn is in his foot he hath no ease, but it akes,
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and throbs, and vexes a man still for all this.
and throbs, and vexes a man still for all this.
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The onely way to helpe a man to ease is to remove the cause of the sorrow, to get the thorne pluckt out, to get that drawne forth.
The only Way to help a man to ease is to remove the cause of the sorrow, to get the thorn plucked out, to get that drawn forth.
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So when a mans conscience is in trouble, and disquiet, a man may use playsters of ease, may seeke to quiet his spirit with merry company, good fellowship, following his pleasures, following his businesse, hee may be padling with these playsters and poulteyses that men in the world seeke ease by;
So when a men conscience is in trouble, and disquiet, a man may use plasters of ease, may seek to quiet his Spirit with merry company, good fellowship, following his pleasures, following his business, he may be paddling with these plasters and poulteyses that men in the world seek ease by;
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but yet so long as the thorne is in the heart, so long as guilt is in the conscience, all these slabberments will never ease the paine.
but yet so long as the thorn is in the heart, so long as guilt is in the conscience, all these slabberments will never ease the pain.
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There is no way to ease the paine of the heart, but to plucke and draw the thorne out of the heart, to get guilt out of the conscience. Now nothing can plucke the thorne out of the heart, but onely pardon of sinne.
There is no Way to ease the pain of the heart, but to pluck and draw the thorn out of the heart, to get guilt out of the conscience. Now nothing can pluck the thorn out of the heart, but only pardon of sin.
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Pardon of sinne pluckes out the thorne, and so gives ease. Marke Davids phrase, Take away the iniquity of thy servant, and so Hos. 14.2. Take away all iniquity. Pardon of sinne is the taking of it away, the taking of guilt out of the conscience. And nothing can take away iniquity but pardon:
Pardon of sin plucks out the thorn, and so gives ease. Mark Davids phrase, Take away the iniquity of thy servant, and so Hos. 14.2. Take away all iniquity. Pardon of sin is the taking of it away, the taking of guilt out of the conscience. And nothing can take away iniquity but pardon:
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And therefore pardon taking away iniquity, that is the onely thing, that can give a smiting conscience ease:
And Therefore pardon taking away iniquity, that is the only thing, that can give a smiting conscience ease:
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Then the conscience is at ease when the weapon is taken away with which conscience smites.
Then the conscience is At ease when the weapon is taken away with which conscience smites.
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Now it is nothing but guilt, that puts a weapon into the hand of conscience to smite withall.
Now it is nothing but guilt, that puts a weapon into the hand of conscience to smite withal.
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When the weapon is taken away, then conscience cannot smite; and when the conscience cannot smite, then a mans spirit is at ease. Psalme 38.3. There is not any rest in my bones because of my sin;
When the weapon is taken away, then conscience cannot smite; and when the conscience cannot smite, then a men Spirit is At ease. Psalm 38.3. There is not any rest in my bones Because of my since;
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when a man hath a grivous ach and paine in his bones, it so afflicts and tortures him that he can take no rest, lay him upon never so soft a bed,
when a man hath a grievous Ach and pain in his bones, it so afflicts and tortures him that he can take no rest, lay him upon never so soft a Bed,
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yet his aking bones will not let him take any rest.
yet his aching bones will not let him take any rest.
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But the way to bring a man to rest, were to take a course to take away that paine out of his bones:
But the Way to bring a man to rest, were to take a course to take away that pain out of his bones:
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If that ach and paine were out of his bones, hee might rest.
If that Ach and pain were out of his bones, he might rest.
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So here, sinne in the conscience makes the bones full of restlesse paines, There is no rest in my bones because of my sinne.
So Here, sin in the conscience makes the bones full of restless pains, There is no rest in my bones Because of my sin.
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It breakes the bones, Psal. 51. It not only dryes the bones, Psal. 38. and puts bones out of joynt,
It breaks the bones, Psalm 51. It not only dries the bones, Psalm 38. and puts bones out of joint,
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but it breakes the bones, and so no wonder that upon sinne there is no rest in the bones:
but it breaks the bones, and so no wonder that upon sin there is no rest in the bones:
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But now if sin were taken away, the bones would soone be at rest.
But now if since were taken away, the bones would soon be At rest.
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And therefore pardon of sin taking away sin, which causes the restlesnesse of the bones, is the onely thing to procure rest in the bones. Psalme 38.4. My sinnes are as an heavie burthen, they are too heavie for mee.
And Therefore pardon of since taking away since, which Causes the Restlessness of the bones, is the only thing to procure rest in the bones. Psalm 38.4. My Sins Are as an heavy burden, they Are too heavy for me.
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A man that hath an heavie & weighty burthen upon his backe, can have no rest till the burden be taken off his back,
A man that hath an heavy & weighty burden upon his back, can have no rest till the burden be taken off his back,
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though hee may seeke to ease himselfe by sitting down, by leaning, yet so long as the weighty burden is upon his back, he can have no ease, still hee is under the pinch, and pressure of it.
though he may seek to ease himself by sitting down, by leaning, yet so long as the weighty burden is upon his back, he can have no ease, still he is under the pinch, and pressure of it.
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But the onely way to give his backe ease, is to remove the burden, and to take it off.
But the only Way to give his back ease, is to remove the burden, and to take it off.
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Sinne is a heavie and a pressing burden, that is ready to breake a mans backe.
Sin is a heavy and a pressing burden, that is ready to break a men back.
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Now the only way to give a mans back ease, is to remove this burden, and to take it off.
Now the only Way to give a men back ease, is to remove this burden, and to take it off.
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Now pardon of sinne is the removing of it, Prov. 30.8. Remove farre from me vanitie and lies. and Psal. 103.12. So far hath he removed our transgressions from us.
Now pardon of sin is the removing of it, Curae 30.8. Remove Far from me vanity and lies. and Psalm 103.12. So Far hath he removed our transgressions from us.
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And therefore pardon being the removing of the burden, and the removing of the cause of the paine, it is the onely thing that gives the back ease.
And Therefore pardon being the removing of the burden, and the removing of the cause of the pain, it is the only thing that gives the back ease.
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Matth. 11. Come unto mee all yee that are heavie loaden, and I will ease you. Matthew 11. Come unto me all ye that Are heavy loaded, and I will ease you.
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How? I will remove and take off the burdens that lye so heavie upon your backes.
How? I will remove and take off the burdens that lie so heavy upon your backs.
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But how doth Christ remove the burdens? By the pardon of their sinnes;
But how does christ remove the burdens? By the pardon of their Sins;
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so that the onely thing in the world to ease a burdened Conscience, is the pardon of sinne. Sinne wounds the conscience.
so that the only thing in the world to ease a burdened Conscience, is the pardon of sin. Sin wounds the conscience.
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The body being wounded is payned, and put to smart. But oyle and balme powred into the wounds ease their smart and throbbing.
The body being wounded is pained, and put to smart. But oil and balm poured into the wounds ease their smart and throbbing.
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And pardoning mercy that is the balme of Gilead that gives ease to a wounded conscience, that asswages the throbbings and smart which is caused by sin.
And pardoning mercy that is the balm of Gilead that gives ease to a wounded conscience, that assuages the throbbings and smart which is caused by since.
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Secondly, all trouble and disquiet of conscience is from the feare and apprehension of wrath. The clouds that are in Gods face cause the stormes that are in the conscience.
Secondly, all trouble and disquiet of conscience is from the Fear and apprehension of wrath. The Clouds that Are in God's face cause the storms that Are in the conscience.
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That as in that case hee speakes, Psal. 104.19. Thou hidest thy face, they are troubled:
That as in that case he speaks, Psalm 104.19. Thou hidest thy face, they Are troubled:
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So in this case, when God hides his face and his favour, and men see nothing but anger and displeasure,
So in this case, when God hides his face and his favour, and men see nothing but anger and displeasure,
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yea it may bee see hell and damnation, then the conscience is troubled and disquieted.
yea it may be see hell and damnation, then the conscience is troubled and disquieted.
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Then a man suckes the gall of Aspes, and then the Vipers tongue slayes him, Job 20.16. The trouble of conscience arising therefore from the dread and apprehension of Gods anger and displeasure, the onely thing that can ease the conscience, is the hope and sense of Gods favour;
Then a man sucks the Gall of Asps, and then the Vipers tongue slays him, Job 20.16. The trouble of conscience arising Therefore from the dread and apprehension of God's anger and displeasure, the only thing that can ease the conscience, is the hope and sense of God's favour;
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let but God give a man a good looke, but smile lovingly upon him, and that favor of God eases the conscience of all trouble, Prov. 16.14, 15. The wrath of a King is as the messengers of death;
let but God give a man a good look, but smile lovingly upon him, and that favour of God eases the conscience of all trouble, Curae 16.14, 15. The wrath of a King is as the messengers of death;
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so Gods wrath much more, and when messengers of death come, how is a mans heart troubled and disquieted:
so God's wrath much more, and when messengers of death come, how is a men heart troubled and disquieted:
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But a wise man will pacifie it. And what if it be pacified: Then, in the light of the Kings countenance is life: But a wise man will pacify it. And what if it be pacified: Then, in the Light of the Kings countenance is life:
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So when God lifts up the light of his countenance, then there is life, and then the conscience is full of peace and ease.
So when God lifts up the Light of his countenance, then there is life, and then the conscience is full of peace and ease.
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I but when is it that the light and Sun-shine of Gods face breakes out thus? That is done in the pardon of sinne:
I but when is it that the Light and Sunshine of God's face breaks out thus? That is done in the pardon of sin:
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When sinne is pardoned then comes peace and comfort, Matth. 9. Be of good comfort, thy sinnes are forgiven thee.
When sin is pardoned then comes peace and Comfort, Matthew 9. Be of good Comfort, thy Sins Are forgiven thee.
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That is the onely thing that can comfort the conscience, and ease it, because that is an infallible evidence of Gods favour.
That is the only thing that can Comfort the conscience, and ease it, Because that is an infallible evidence of God's favour.
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Pardon of sinne never comes but out of love and favour.
Pardon of sin never comes but out of love and favour.
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Outward mercies a man may receive from an angry God, but pardon of sinne never comes but from favour and love. And therefore pardon of sinne being the evidence of a God reconciled, shewing a man the light of Gods countenance, is the onely thing that can ease the trouble of conscience. Thirdly, sinnes are debts.
Outward Mercies a man may receive from an angry God, but pardon of sin never comes but from favour and love. And Therefore pardon of sin being the evidence of a God reconciled, showing a man the Light of God's countenance, is the only thing that can ease the trouble of conscience. Thirdly, Sins Are debts.
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And a man that is in his guilt, is in his debt, and so in danger before God.
And a man that is in his guilt, is in his debt, and so in danger before God.
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Now a man that is deepely in debt, cannot be without much trouble of heart.
Now a man that is deeply in debt, cannot be without much trouble of heart.
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It may be he may make a shift, and set a face upon it before men:
It may be he may make a shift, and Set a face upon it before men:
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I but yet the thoughts of his debts give him many a secret nip, many a close pinch.
I but yet the thoughts of his debts give him many a secret nip, many a close pinch.
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He may set up an high sayle, and brave it out in apparell, but yet for all this his debts vex him,
He may Set up an high sail, and brave it out in apparel, but yet for all this his debts vex him,
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and many a night hee takes but little rest, because still the thoughts of his debts trouble him.
and many a night he Takes but little rest, Because still the thoughts of his debts trouble him.
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Now when a man is in this trouble of heart, and disquiet of spirit with his debts, there is no way for a man to have his heart eased,
Now when a man is in this trouble of heart, and disquiet of Spirit with his debts, there is no Way for a man to have his heart eased,
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but either to get his debts paid, or to get his debts pardoned. And if they be such,
but either to get his debts paid, or to get his debts pardoned. And if they be such,
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as hee is never able to pay, then no way to ease him of his cares and feares,
as he is never able to pay, then no Way to ease him of his Cares and fears,
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but to have his debts pardoned.
but to have his debts pardoned.
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Now a sinner is in debt to God, and when conscience is troubled about these debts, what ever face a man may set upon it,
Now a sinner is in debt to God, and when conscience is troubled about these debts, what ever face a man may Set upon it,
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yet his heart will be miserably troubled about his debts;
yet his heart will be miserably troubled about his debts;
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hee will live in a continuall feare of being arrested by Gods anger, of being drag'd by the throat to hell:
he will live in a continual Fear of being arrested by God's anger, of being dragged by the throat to hell:
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For such debts they are, as a man can never pay, Luc. 7. Two debtors that had nothing to pay:
For such debts they Are, as a man can never pay, Luke 7. Two debtors that had nothing to pay:
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So therefore there is no other way to give a mans conscience ease, but by the pardon of his sinnes,
So Therefore there is no other Way to give a men conscience ease, but by the pardon of his Sins,
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because that is the pardoning of his debts:
Because that is the pardoning of his debts:
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Therefore pardon of sinne is called blotting out iniquity, Psal. 51. It is the drawing crosse lines over all our debts, it is the blurring out all our sinnes in Gods debt-booke.
Therefore pardon of sin is called blotting out iniquity, Psalm 51. It is the drawing cross lines over all our debts, it is the blurring out all our Sins in God's debt-book.
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Pardon of debts is the onely way to ease a disquieted debtor, pardon of sinne is the pardon of debts, and therefore the onely way to ease our consciences.
Pardon of debts is the only Way to ease a disquieted debtor, pardon of sin is the pardon of debts, and Therefore the only Way to ease our Consciences.
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To teach us in trouble of Conscience and under the smitings of heart, what course to take for ease and peace, viz. to make out presently as David does for pardon of sin, make hast to God,
To teach us in trouble of Conscience and under the smitings of heart, what course to take for ease and peace, viz. to make out presently as David does for pardon of since, make haste to God,
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and sue for pardon, and give God and thy selfe no rest, till thou hast got thy pardon.
and sue for pardon, and give God and thy self no rest, till thou hast god thy pardon.
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If thine heart smite thee, and thy conscience pinch thee, fall presently to this course, I beseech thee O Lord take away the iniquitie of thy servant.
If thine heart smite thee, and thy conscience pinch thee, fallen presently to this course, I beseech thee Oh Lord take away the iniquity of thy servant.
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As Solomon speakes in the case of suretieship, Prov. 6.1, 5. So doe thou, If thou hast sinned,
As Solomon speaks in the case of suretieship, Curae 6.1, 5. So do thou, If thou hast sinned,
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and thy conscience have stricken thee with the hand, doe this now my son, and deliver thy selfe from the painful and smarting buffetings of thy conscience.
and thy conscience have stricken thee with the hand, do this now my son, and deliver thy self from the painful and smarting buffetings of thy conscience.
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So humble thy selfe, and make sure thy friend, see and humble thy selfe by confession,
So humble thy self, and make sure thy friend, see and humble thy self by Confessi,
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and by begging, and getting thy pardon, make God thy friend, and make him thy sure friend,
and by begging, and getting thy pardon, make God thy friend, and make him thy sure friend,
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and do this quickly, as verse 4, 5. This is the onely way to get ease, this is the only way to get rest in thy bones.
and do this quickly, as verse 4, 5. This is the only Way to get ease, this is the only Way to get rest in thy bones.
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It is strange how men in paine of Conscience will sharke for ease, and try all conclusions,
It is strange how men in pain of Conscience will shark for ease, and try all conclusions,
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before they will take the right course to come, and sue to God for ease by pardon.
before they will take the right course to come, and sue to God for ease by pardon.
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The Prodigall was in want, Luke 15. why doth hee not so soone as he is pincht goe to his Father? no, hee will try other conclusions first.
The Prodigal was in want, Lycia 15. why does he not so soon as he is pinched go to his Father? no, he will try other conclusions First.
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Hee joynes to a citizen, it may bee he may finde helpe that way: Hee will keepe swine, it may be he may fil his belly with the huskes:
He joins to a citizen, it may be he may find help that Way: He will keep Swine, it may be he may fill his belly with the husks:
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But when he hath done all, that will give him no ease, hee must come to this at last, I will goe to my Father, I will goe beg mercy;
But when he hath done all, that will give him no ease, he must come to this At last, I will go to my Father, I will go beg mercy;
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And he never finds ease, till he be in his fathers Armes, in his Fathers house, till his Father kisses him and cloathes him.
And he never finds ease, till he be in his Father's Arms, in his Father's house, till his Father Kisses him and clothes him.
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So men in trouble of conscience are loth to make out to Gods pardoning mercy.
So men in trouble of conscience Are loath to make out to God's pardoning mercy.
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Some will try what company will doe, some will try what pleasures will doe, it may bee they may drinke away their trouble, and drowne it that way;
some will try what company will do, Some will try what pleasures will do, it may be they may drink away their trouble, and drown it that Way;
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it may bee they card and dice it away; it may be they may; it may bee they may hauke and hunt it away;
it may be they carded and dice it away; it may be they may; it may be they may hawk and hunt it away;
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it may be superstitious penance, a pilgrimage, a Popes pardon will doe the deede, it may be, multitude and variety of imploymēt may take off the heart so, that it shal not beat leasure to trouble them with accusations and torments. How vaine are all these:
it may be superstitious penance, a pilgrimage, a Popes pardon will do the deed, it may be, multitude and variety of employment may take off the heart so, that it shall not beatrice leisure to trouble them with accusations and torments. How vain Are all these:
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This is nothing but arrand sharking: All such courses will not doe. It is in that case as in that, Hos. 5.13. When Ephraim saw his sicknesse, and Juda saw his wound:
This is nothing but errand sharking: All such courses will not do. It is in that case as in that, Hos. 5.13. When Ephraim saw his sickness, and Juda saw his wound:
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then went Ephraim to the Assyrian, and sent to King Jareb; yet could hee not heale you, not cure you of your wound. then went Ephraim to the assyrian, and sent to King Jareb; yet could he not heal you, not cure you of your wound.
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So when men see their spirituall sicknesse, and feele the wounds of conscience, the smart and the anguish of them,
So when men see their spiritual sickness, and feel the wounds of conscience, the smart and the anguish of them,
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then go they to this shift, and that, to this sharking course, and that;
then go they to this shift, and that, to this sharking course, and that;
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they go to their merriments, companions, sports, plaies, imployments, superstitions, and yet can they not heale them,
they go to their merriments, Sodales, sports, plays, employments, superstitions, and yet can they not heal them,
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nor cure them of their wounds;
nor cure them of their wounds;
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their wounds bleed still, smart still, their consciences throb with anguish still, and for all this,
their wounds bleed still, smart still, their Consciences throb with anguish still, and for all this,
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as with them there, vers. 14. Conscience is as a Lion unto them, and roares and teares still.
as with them there, vers. 14. Conscience is as a lion unto them, and roars and tears still.
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Men must come to God for pardon at last if they wil have ease.
Men must come to God for pardon At last if they will have ease.
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And were not a man as good come at first, and save so much lost labour? Had not the Prodigall as good have come to his father at first,
And were not a man as good come At First, and save so much lost labour? Had not the Prodigal as good have come to his father At First,
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as to goe the furthest away about? Sin leaves a sting in the conscience.
as to go the furthest away about? since leaves a sting in the conscience.
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When a man is stung with an Hornet, it afflicts the place with a great deale of anguish.
When a man is stung with an Hornet, it afflicts the place with a great deal of anguish.
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And what will a man doe in such a case? The first thing hee will doe for his ease, is to plucke out the sting, the Hornet hath left behinde:
And what will a man do in such a case? The First thing he will do for his ease, is to pluck out the sting, the Hornet hath left behind:
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For if a man apply medicines for ease, yet if the sting be still sticking in his flesh, medicines are in vaine.
For if a man apply medicines for ease, yet if the sting be still sticking in his Flesh, medicines Are in vain.
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So when the conscience is stung, and throbs, and rages, the way is first to plucke out the sting out of the conscience.
So when the conscience is stung, and throbs, and rages, the Way is First to pluck out the sting out of the conscience.
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Nothing can take away the sting out of the conscience, but pardon: Pardoning grace onely can fetch that out;
Nothing can take away the sting out of the conscience, but pardon: Pardoning grace only can fetch that out;
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therefore when thy conscience is stung, and doth paine and vex thee, let that be the first thing,
Therefore when thy conscience is stung, and does pain and vex thee, let that be the First thing,
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and let is bee done speedily too, to seeke to God for the pardon and remission of thy sinne.
and let is bee done speedily too, to seek to God for the pardon and remission of thy sin.
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That will take out the sting, and when the sting is out, there will follow present ease.
That will take out the sting, and when the sting is out, there will follow present ease.
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Secondly, marke what Davids suite to God is, Take away, I beseech thee, take away the iniquity of thy servant.
Secondly, mark what Davids suit to God is, Take away, I beseech thee, take away the iniquity of thy servant.
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Learne then, what is a maine thing that concernes every sinner to looke after, and labour for;
Learn then, what is a main thing that concerns every sinner to look After, and labour for;
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A maine thing that above all others a sinner should looke after, and take thought, and care for, is the pardon and remission of his sinnes. A main thing that above all Others a sinner should look After, and take Thought, and care for, is the pardon and remission of his Sins.
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Our Saviour in the forme of prayer by him prescribed, teaches us to pray but sixe petitions;
Our Saviour in the Form of prayer by him prescribed, Teaches us to pray but sixe petitions;
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and amongst those sixe, the fift is forgive us our trespasses, and observe with what petition it is coupled, Give us this day our daily bread. And forgive us.
and among those sixe, the fift is forgive us our Trespasses, and observe with what petition it is coupled, Give us this day our daily bred. And forgive us.
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Two things may be there observed. 1. First, hee subjoynes petition for pardon to petition for bread. 2. Secondly, hee couples and conjoynes them.
Two things may be there observed. 1. First, he subjoins petition for pardon to petition for bred. 2. Secondly, he couples and conjoins them.
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In the three first petitions one petition is subjoyned to another, but not conjoyned to the other.
In the three First petitions one petition is subjoined to Another, but not conjoined to the other.
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Hallowed be thy Name, thy Kingdome come, &c. hee saith not, And thy Kingdome come, And thy will be done.Hallowed be thy Name, thy Kingdom come, etc. he Says not, And thy Kingdom come, And thy will be done.
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But here these are coupled, Give us, &c And forgive us.
But Here these Are coupled, Give us, etc. And forgive us.
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And this to teach us, that there is as great necessity of pardon for eternall life, as of bread for temporall.
And this to teach us, that there is as great necessity of pardon for Eternal life, as of bred for temporal.
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That we stand in as much need of a forgiving God for our soules as of a giving God for our bodies:
That we stand in as much need of a forgiving God for our Souls as of a giving God for our bodies:
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So also that wee should bee no lesse thoughtfull and carefull for pardon of sinne, than men are for bread:
So also that we should be no less thoughtful and careful for pardon of sin, than men Are for bred:
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That wee should beg as hard, and toyle as hard for the pardon of sinne, as for bread to maintaine life. The Lord, Hos. 24.2.
That we should beg as hard, and toil as hard for the pardon of sin, as for bred to maintain life. The Lord, Hos. 24.2.
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prescribes his people a prayer, and that hath but two petitions, and this is not onely one of them,
prescribes his people a prayer, and that hath but two petitions, and this is not only one of them,
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but the first of them, Take away all iniquity, and give us good.
but the First of them, Take away all iniquity, and give us good.
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Agur put up but two petitions to God, and these were the petitions that he meant to put up to his dying day, Prov. 30.7.Agur put up but two petitions to God, and these were the petitions that he meant to put up to his dying day, Curae 30.7.
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Two things have I required of thee, deny them mee not before I dye, that is, two things I have beg'd,Two things have I required of thee, deny them me not before I die, that is, two things I have begged,
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and will not leave begging to my dying day;
and will not leave begging to my dying day;
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and one of these two, and the first of these two things that he would beg to his dying day, was the pardon of his sinnes, v. 8. Remove farre from me vanity and lyes:
and one of these two, and the First of these two things that he would beg to his dying day, was the pardon of his Sins, v. 8. Remove Far from me vanity and lies:
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As if he should say, Lord be mercifull unto mee in the pardon of my sinnes.
As if he should say, Lord be merciful unto me in the pardon of my Sins.
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So that there is no thought nor care that should take up a mans time and paines all his life long,
So that there is no Thought nor care that should take up a men time and pains all his life long,
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as this, how to get the pardon of our sinnes. It is the greatest mercy that can be showne us.
as this, how to get the pardon of our Sins. It is the greatest mercy that can be shown us.
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It is true that wee live wholly upon mercy; that we have a being it is mercy;
It is true that we live wholly upon mercy; that we have a being it is mercy;
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that wee have any comfortable being it is mercy; mercy that we have food to put into our bellies;
that we have any comfortable being it is mercy; mercy that we have food to put into our bellies;
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mercy that wee have clothes to put upon our backs, mercy that we are freed frō many sorrowes, sadnesse,
mercy that we have clothes to put upon our backs, mercy that we Are freed from many sorrows, sadness,
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and heavy crosses that others lye under;
and heavy Crosses that Others lie under;
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all is mercy: but yet lay all together, and they are nothing to the mercy that is in pardon of sinne;all is mercy: but yet lay all together, and they Are nothing to the mercy that is in pardon of sin;
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that is the greatest mercy that can be shewed: Psal. 51.1. According to the multitude of thy tender mercies, blot out my transgressions.
that is the greatest mercy that can be showed: Psalm 51.1. According to the multitude of thy tender Mercies, blot out my transgressions.
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See then, that it is mercy that must blot out transgressions, nay it is tender mercy;
See then, that it is mercy that must blot out transgressions, nay it is tender mercy;
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nay it is a multitude of tender mercies that blots out and forgives sinne.
nay it is a multitude of tender Mercies that blots out and forgives sin.
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And therefore it being so great a mercy, our cares should be suitable and proportionable to it.
And Therefore it being so great a mercy, our Cares should be suitable and proportionable to it.
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The greater the mercy is, the greater should a mans care be to get a share in that mercy.
The greater the mercy is, the greater should a men care be to get a share in that mercy.
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First, if pardon of sinne be a thing of such concernement, the maine thing that a sinner should looke after,
First, if pardon of sin be a thing of such concernment, the main thing that a sinner should look After,
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then let us make it our great care, and the great endeavour of our lives to get the pardon of our sinnes.
then let us make it our great care, and the great endeavour of our lives to get the pardon of our Sins.
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It is wofull to see our negligence and security in this point.
It is woeful to see our negligence and security in this point.
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What is there in all the world that concernes men to looke after more, and yet what is there, that men looke after lesse than the pardon of their sinnes? No care, no thought, no time, no paines too much,
What is there in all the world that concerns men to look After more, and yet what is there, that men look After less than the pardon of their Sins? No care, no Thought, no time, no pains too much,
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or enough for getting goods, riches, and the necessaries of this life, but how rare and infrequent are mens cares & thoughst for the pardon of sin.
or enough for getting goods, riches, and the necessaries of this life, but how rare and infrequent Are men's Cares & thoughst for the pardon of since.
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All our cares are wasted, and expended upon these trifles, but for this one thing that is necessary, scarce one serious thought in the whole yeere.
All our Cares Are wasted, and expended upon these trifles, but for this one thing that is necessary, scarce one serious Thought in the Whole year.
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Who will shew us any good? that string men harpe upon.Who will show us any good? that string men harp upon.
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But who will shew us the way to get the pardon of our sinnes? that's a question rarely asked.
But who will show us the Way to get the pardon of our Sins? that's a question rarely asked.
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It is too true, that men have not that care for their soules they have for their bruit beasts,
It is too true, that men have not that care for their Souls they have for their bruit beasts,
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for their very Hogs and Dogges, Luc. 14.5. Which of you shall have an Asse or an Oxe fallen into a pit, and will not straight way pull him out:
for their very Hogs and Dogs, Luke 14.5. Which of you shall have an Ass or an Ox fallen into a pit, and will not straight Way pull him out:
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Nay, if it were a Swine, nay if a Dogge, hee should be pul'd out, and pull'd out straight way.
Nay, if it were a Swine, nay if a Dog, he should be pulled out, and pulled out straight Way.
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Such care and such compassions would wee with haste shew unto these vile and base creatures.
Such care and such compassions would we with haste show unto these vile and base creatures.
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But how often doe mens soules fall into the pit, even into the pit of Hell and Death by their sinnes? and yet no care nor compassion to pull them out, much lesse to pull them out straightway:
But how often do men's Souls fallen into the pit, even into the pit of Hell and Death by their Sins? and yet no care nor compassion to pull them out, much less to pull them out straightway:
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But for any care or conscience is taken there, their poore soules may lye and rot in the pit.
But for any care or conscience is taken there, their poor Souls may lie and rot in the pit.
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A miserable thing, that a man should shew more care and pitie to his Swine, than to his soule.
A miserable thing, that a man should show more care and pity to his Swine, than to his soul.
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It being therefore the maine thing a sinner should labour for, to get his sinne taken away, be we exhorted in Gods fear to make this our maine care:
It being Therefore the main thing a sinner should labour for, to get his sin taken away, be we exhorted in God's Fear to make this our main care:
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Spend lesse time and care upon the world, upon your profits and your pleasures, squander not out your cares, time and paines upon these vanities, these nothings.
Spend less time and care upon the world, upon your profits and your pleasures, squander not out your Cares, time and pains upon these vanities, these nothings.
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Spend some time, spend some care, some paines upon your poore soules, in getting their sinnes pardoned.
Spend Some time, spend Some care, Some pains upon your poor Souls, in getting their Sins pardoned.
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Let Job's thoughts be ours, Job 7.20, 21. So say wee, Alas I have sinned, and am a guilty person before God, What shall I doe unto God? What course shall I take that my sinne may be pardoned? Oh Lord that I had an heart to seeke out for my pardon!
Let Job's thoughts be ours, Job 7.20, 21. So say we, Alas I have sinned, and am a guilty person before God, What shall I do unto God? What course shall I take that my sin may be pardoned? O Lord that I had an heart to seek out for my pardon!
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Sayes Job, And why doest thou not pardon my transgressions, and take away mine iniquity.
Says Job, And why dost thou not pardon my transgressions, and take away mine iniquity.
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Hee speakes as if hee had beene thoughtfull and painefull about that businesse, and wonders that after all his endeavour, hee cannot get his pardon sealed;
He speaks as if he had been thoughtful and painful about that business, and wonders that After all his endeavour, he cannot get his pardon sealed;
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As if hee should say, Lord what is the matter that I cannot get my pardon.
As if he should say, Lord what is the matter that I cannot get my pardon.
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Now, if many of us should put Jobs question to God, and say, And why doest thou not pardon my transgression, and take away mine iniquity;
Now, if many of us should put Jobs question to God, and say, And why dost thou not pardon my Transgression, and take away mine iniquity;
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might not God answer us, And why doest thou not seeke for thy pardon, and why doest thou not labour for the taking away of thine iniquity.
might not God answer us, And why dost thou not seek for thy pardon, and why dost thou not labour for the taking away of thine iniquity.
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Why should I pardon your iniquity, that take no care for your pardon? Why should I forgive your iniquitie, that seeke not for the forgivenesse of it:
Why should I pardon your iniquity, that take no care for your pardon? Why should I forgive your iniquity, that seek not for the forgiveness of it:
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Let us therfore make it a matter of greater care and thoughtfulnesse than ever yet wee have done.
Let us Therefore make it a matter of greater care and thoughtfulness than ever yet we have done.
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Martha, Martha, thou cumbrest thy selfe about many things, but one thing is needfull; and thou takest not the care for that thou shouldest doe.Martha, Martha, thou cumbrest thy self about many things, but one thing is needful; and thou Takest not the care for that thou Shouldst do.
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So it may be said of most men:
So it may be said of most men:
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We cumber our selves with thoughts for food, for rayment, for our selves, and for our children,
We cumber our selves with thoughts for food, for raiment, for our selves, and for our children,
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for our backes and our bellies, for wealth and for riches, and all these cares are but cumbers.
for our backs and our bellies, for wealth and for riches, and all these Cares Are but cumbers.
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But there is one thing necessary, one thing so necessary, as that ye are undone,
But there is one thing necessary, one thing so necessary, as that you Are undone,
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and perish for ever unlesse you get it, viz. The pardon of your sinne, and as if it were a trifle, a matter scarce worth the looking after,
and perish for ever unless you get it, viz. The pardon of your sin, and as if it were a trifle, a matter scarce worth the looking After,
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as if it were that which hung upon every hedge, you never minde it, nor once looke after it.
as if it were that which hung upon every hedge, you never mind it, nor once look After it.
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That therefore men may bee awakened out of this grosse supine negligence, and be stirred up to looke after this so great a matter; Consider these motives following:
That Therefore men may be awakened out of this gross supine negligence, and be stirred up to look After this so great a matter; Consider these motives following:
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First, our very life lyes upon it.First, our very life lies upon it.
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Every sinner in his guilt, having his sinne unpardoned, let him be what he will, hee is no better than a dead man.
Every sinner in his guilt, having his sin unpardoned, let him be what he will, he is no better than a dead man.
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That as God spake to Abimelech, Gen. 20.3. Behold thou art but a dead man for the woman which thou hast taken.
That as God spoke to Abimelech, Gen. 20.3. Behold thou art but a dead man for the woman which thou hast taken.
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So, behold thou art but a dead man, and a dead woman for the sinne which thou hast committed,
So, behold thou art but a dead man, and a dead woman for the sin which thou hast committed,
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if thy sinne be not pardoned. An unpardoned sinner is but a dead man, Ephes. 2.1.5. Wee use to say of a condemned person, that hee is a dead man:
if thy sin be not pardoned. an unpardoned sinner is but a dead man, Ephesians 2.1.5. we use to say of a condemned person, that he is a dead man:
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But now when a mans sinne is pardoned, then hee hath his life;
But now when a men sin is pardoned, then he hath his life;
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as when the King gives a condemned man his pardon, wee say hee gives him life.
as when the King gives a condemned man his pardon, we say he gives him life.
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Our Justification is called Justification of life, Rom. 5.18. A maine part of our Justification is the pardon of sinne:
Our Justification is called Justification of life, Rom. 5.18. A main part of our Justification is the pardon of sin:
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So that pardon of sinne it is our life. I said unto thee in thy blood, live, &c. Ezek. 16.6. and Ephes. 2.5. Wee which were dead in sinnes hath hee quickned, made alive.
So that pardon of sin it is our life. I said unto thee in thy blood, live, etc. Ezekiel 16.6. and Ephesians 2.5. we which were dead in Sins hath he quickened, made alive.
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How come wee to be made alive? for by grace wee are saved:
How come we to be made alive? for by grace we Are saved:
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God of his free grace hath pardoned us our sinnes, and thus are wee quickned that are dead.
God of his free grace hath pardoned us our Sins, and thus Are we quickened that Are dead.
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Now if our life lies upon our pardon, and wee be no better than so many dead men without it, doth it not concerne us to looke about us,
Now if our life lies upon our pardon, and we be no better than so many dead men without it, does it not concern us to look about us,
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and to get our pardon? Is there any thing of that concernement that our life is? Therefore as Moses in that case urges them, Deut. 32.46, 47. And hee said unto them, set your hearts unto all the words which I testifie among you this day, which yee shall command your children to observe to doe all the words of this Law.
and to get our pardon? Is there any thing of that concernment that our life is? Therefore as Moses in that case urges them, Deuteronomy 32.46, 47. And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do all the words of this Law.
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For it is not a vaine thing for you:
For it is not a vain thing for you:
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because it is your life, and thorow this thing yee shall prolong your dayes in the land whither yee goe over Jordan to possesse it. Because it is your life, and thorough this thing ye shall prolong your days in the land whither ye go over Jordan to possess it.
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So in this, set your hearts upon this businesse, and make it the greatest of all your care to get pardon of sinne;
So in this, Set your hearts upon this business, and make it the greatest of all your care to get pardon of sin;
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it is not a vaine thing, nor a trifling businesse, it is your very life. If yee get not your pardon yee dye, yee perish, yee are undone unto eternity.
it is not a vain thing, nor a trifling business, it is your very life. If ye get not your pardon ye die, ye perish, ye Are undone unto eternity.
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When a man is condemned to dye, if he have any friends that can doe any thing with those about the King, hee sets them all on worke,
When a man is condemned to die, if he have any Friends that can do any thing with those about the King, he sets them all on work,
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and there is great mediation, great and earnest suing, no paines nor cost spared, riding and poasting to and againe.
and there is great mediation, great and earnest suing, no pains nor cost spared, riding and posting to and again.
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Now what is the reason of all this adoe? Because the mans life lyes upon the Kings pardon,
Now what is the reason of all this ado? Because the men life lies upon the Kings pardon,
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if that businesse be not plyed and effected, the man dyes, and is sure to be executed:
if that business be not plied and effected, the man dies, and is sure to be executed:
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And therefore life lying on it, no marvell hee bestirres himselfe, and sets his wits and his friends on worke with all their might.
And Therefore life lying on it, no marvel he bestirs himself, and sets his wits and his Friends on work with all their might.
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It is our case if sinne unpardoned, wee are but dead men, and undone men, our life lyes upon Gods mercy in our pardon: And our life lying upon it,
It is our case if sin unpardoned, we Are but dead men, and undone men, our life lies upon God's mercy in our pardon: And our life lying upon it,
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how doth it concerne us to bestirre our selves, and to give our hearts no rest till wee have prevailed with God for this favour, the taking away of our iniquity.
how does it concern us to Bestir our selves, and to give our hearts no rest till we have prevailed with God for this favour, the taking away of our iniquity.
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Our life stands in our Salvation, our life stands in our Redemption, our life stands in our Reconciliation to God:
Our life Stands in our Salvation, our life Stands in our Redemption, our life Stands in our Reconciliation to God:
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And all these stand in the pardon of our sinnes. Our Salvation stands in it, Luc. 1.77. Where the end of John Baptists going before the face of the Lord is said to be, To give knowledge of salvation unto his people, by the remission of their sinnes.
And all these stand in the pardon of our Sins. Our Salvation Stands in it, Luke 1.77. Where the end of John Baptists going before the face of the Lord is said to be, To give knowledge of salvation unto his people, by the remission of their Sins.
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As a man is said to bee saved when the Kings pardon comes. Our Redemption stands in it, Ephes. 1.7. In whom wee have redemption through his blood, the forgivenesse of sins.
As a man is said to be saved when the Kings pardon comes. Our Redemption Stands in it, Ephesians 1.7. In whom we have redemption through his blood, the forgiveness of Sins.
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We may talke of Christs blood, and redemption by him, but redemption wee have none, and benefit of Christ wee have none, till wee have the pardon of our sinnes.
We may talk of Christ blood, and redemption by him, but redemption we have none, and benefit of christ we have none, till we have the pardon of our Sins.
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Our Reconciliation with God stands in it, 2 Cor. 5.19. God was in Christ reconciling the World, not imputing their sinnes.
Our Reconciliation with God Stands in it, 2 Cor. 5.19. God was in christ reconciling the World, not imputing their Sins.
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And therefore since our Salvation, our Redemption, our Reconciliation stands in it, our life stands in it:
And Therefore since our Salvation, our Redemption, our Reconciliation Stands in it, our life Stands in it:
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And since our life lyes upon it, it ought to be our greatest care above all things to get the pardon of our sinnes.
And since our life lies upon it, it ought to be our greatest care above all things to get the pardon of our Sins.
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Secondly, it is the in let to all other mercy, and that which ushers in all other good, Hos. 14.2. Take away all iniquity, and give us good. Secondly, it is the in let to all other mercy, and that which ushers in all other good, Hos. 14.2. Take away all iniquity, and give us good.
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They must pray for good to be given. I but your iniquities with-hold good things from you, Jer. 5.25.
They must pray for good to be given. I but your iniquities withhold good things from you, Jer. 5.25.
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Therefore their first petition is, Take away all iniquity:
Therefore their First petition is, Take away all iniquity:
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So that wee can looke for no good to be given, till sinne be forgiven: And when sinne is forgiven,
So that we can look for no good to be given, till sin be forgiven: And when sin is forgiven,
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then that is removed that with-holds good from us, and then way is made, and the passage cleered for the entrance of good.
then that is removed that withholds good from us, and then Way is made, and the passage cleared for the Entrance of good.
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And therefore when God intends any mercy or a speciall good to a people, hee first makes way for it by the taking away their iniquity:
And Therefore when God intends any mercy or a special good to a people, he First makes Way for it by the taking away their iniquity:
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Hee prepares a way for his blessings by the pardon of our sinnes:
He prepares a Way for his blessings by the pardon of our Sins:
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So when God intended the mercy of peace and liberty to his Church, deliverance from the sorrowes, see what hee doth withall, Isa. 40.1, 2. Speake comfortably to her that her warfare is accomplished, all her troubles and afflictions shall have an end.
So when God intended the mercy of peace and liberty to his Church, deliverance from the sorrows, see what he does withal, Isaiah 40.1, 2. Speak comfortably to her that her warfare is accomplished, all her Troubles and afflictions shall have an end.
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I but alas, might they say, wee have so many sinnes, and so great guilt upon us, that wee cannot hope to have that comfort.
I but alas, might they say, we have so many Sins, and so great guilt upon us, that we cannot hope to have that Comfort.
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Therefore see what followes, an answer to that objection, That her iniquity is pardoned;
Therefore see what follows, an answer to that objection, That her iniquity is pardoned;
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As if hee should say, I will take away your iniquities, and so make way to that mercy;
As if he should say, I will take away your iniquities, and so make Way to that mercy;
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your sinnes shall be pardoned, and so shall be no hindrance to you.
your Sins shall be pardoned, and so shall be no hindrance to you.
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And so when the palsey man came to bee healed, what was it that made the way to that mercy.
And so when the palsy man Come to be healed, what was it that made the Way to that mercy.
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So soone as Christ sees him, hee sayes not Sonne be of good comfort, thy palsey is cured,
So soon as christ sees him, he Says not Son be of good Comfort, thy palsy is cured,
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but Be of good comfort, thy sinnes are forgiven thee, and then when that is done,
but Be of good Comfort, thy Sins Are forgiven thee, and then when that is done,
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then Arise take up thy bed, and walke:
then Arise take up thy Bed, and walk:
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The pardon of sinne made way for the cure of his palsey And so David makes that the in-let of his bodily health, Psal. 103.3. Who forgives all thine iniquities, who heales all thy diseases.
The pardon of sin made Way for the cure of his palsy And so David makes that the inlet of his bodily health, Psalm 103.3. Who forgives all thine iniquities, who heals all thy diseases.
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Davids diseases were healed, and what made way for the healing of them, who forgives all thine iniquities. Davids diseases were healed, and what made Way for the healing of them, who forgives all thine iniquities.
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Pardon of sinne makes way for this blessing. See Isa. 38.17. where King Hezekiah confesseth it had made way for the same to him;
Pardon of sin makes Way for this blessing. See Isaiah 38.17. where King Hezekiah Confesses it had made Way for the same to him;
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Behold, saith hee, for peace I had great bitternesse, but thou hast in love to my soule, delivered it from the pit of corruption: Behold, Says he, for peace I had great bitterness, but thou hast in love to my soul, Delivered it from the pit of corruption:
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for thou hast cast all my sinnes behinde thy backe. Nay, for health to an whole Land, Isa. 33.24. The inhabitant of the Land shall not say, I am sicke. for thou hast cast all my Sins behind thy back. Nay, for health to an Whole Land, Isaiah 33.24. The inhabitant of the Land shall not say, I am sick.
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The Land shall be free from contagious, infectious, pestilentiall, epidemicall diseases.
The Land shall be free from contagious, infectious, pestilential, epidemical diseases.
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That's a great blessing, but what shall make way for such a mercy? The people that dwell therein shall be forgiven their iniquity.
That's a great blessing, but what shall make Way for such a mercy? The people that dwell therein shall be forgiven their iniquity.
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And therefore when David sets himselfe to praise God for being a God that heard prayer, hee makes this the ground of it, Psal. 65.2. Blessed be thy name that hast heard my prayer.
And Therefore when David sets himself to praise God for being a God that herd prayer, he makes this the ground of it, Psalm 65.2. Blessed be thy name that hast herd my prayer.
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Oh, how could God heare thy prayer when thou hadst many sinnes, which covered God with a cloud, that thy prayer should not passe thorow, as Lam. 3.44.O, how could God hear thy prayer when thou Hadst many Sins, which covered God with a cloud, that thy prayer should not pass thorough, as Lam. 3.44.
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Answ. It is true, vers. 3. Mine iniquities had prevailed against mee, and they had kept good things from mee,Answer It is true, vers. 3. Mine iniquities had prevailed against me, and they had kept good things from me,
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and brought evill things upon mee;
and brought evil things upon me;
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but yet for all that God heard my prayer, and to make way for hearing my prayer, As for our transgressions thou shalt purge them away, and so make way for hearing prayer, and doing mee good.
but yet for all that God herd my prayer, and to make Way for hearing my prayer, As for our transgressions thou shalt purge them away, and so make Way for hearing prayer, and doing me good.
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This should be a strong motive to us, to get our sinnes taken away, and pardoned.
This should be a strong motive to us, to get our Sins taken away, and pardoned.
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Wee stand in need of good to be given us daily.
we stand in need of good to be given us daily.
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To have the Gospel and peace continued, it is a wonderfull great good and happinesse, to have the land healed,
To have the Gospel and peace continued, it is a wonderful great good and happiness, to have the land healed,
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and the plague removed, and stayed from rising and spreading, it is a good wee begge of God, and faine would have it.
and the plague removed, and stayed from rising and spreading, it is a good we beg of God, and feign would have it.
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There is a way to have it, and to have God give us this good, but men doe not, will not take the course to get this good.
There is a Way to have it, and to have God give us this good, but men do not, will not take the course to get this good.
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If our sinnes were pardoned, God would give this good of the continuance of the Gospell, and peace:
If our Sins were pardoned, God would give this good of the Continuance of the Gospel, and peace:
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If our sinnes were pardoned, God would give this good of good and seasonable weather; would give this good of healing the Land, and staying the plague.
If our Sins were pardoned, God would give this good of good and seasonable weather; would give this good of healing the Land, and staying the plague.
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Now then, as we would have God doe these things for us, so let us get the pardon of our sinnes.
Now then, as we would have God do these things for us, so let us get the pardon of our Sins.
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We pray for these mercies, if wee would have them, let us take heed that our iniquities prevaile not against us:
We pray for these Mercies, if we would have them, let us take heed that our iniquities prevail not against us:
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And as wee would not have our iniquities prevaile against our prayers, so let our first care be to have them purged away, and pardoned. Wee may pray for such mercies as wee neede, wee may pray for the staying and removing of the plague till our hearts ake,
And as we would not have our iniquities prevail against our Prayers, so let our First care be to have them purged away, and pardoned. we may pray for such Mercies as we need, we may pray for the staying and removing of the plague till our hearts ache,
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and we shall never prevaile, so long as our iniquities prevaile against us:
and we shall never prevail, so long as our iniquities prevail against us:
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And they will prevaile against us to bring on the plague, and other judgements, if wee doe not get them pardoned.
And they will prevail against us to bring on the plague, and other Judgments, if we do not get them pardoned.
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So long as the people of the Land have not their iniquities forgiven them, wee cannot looke for it that the inhabitants of of the Land, of the Citie, should not say we are sicke. But so long as wee get not sinne pardoned,
So long as the people of the Land have not their iniquities forgiven them, we cannot look for it that the inhabitants of of the Land, of the city, should not say we Are sick. But so long as we get not sin pardoned,
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so long as that reignes untaken away, so long we shall say wee are sicke, that our Townes and Cities are sicke of the plague of pestilence;
so long as that reigns untaken away, so long we shall say we Are sick, that our Towns and Cities Are sick of the plague of pestilence;
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Behold, I will bring it heatlh and cure, and I will cure them, and will reveale unto them the abundance of peace and truth. Behold, I will bring it heatlh and cure, and I will cure them, and will reveal unto them the abundance of peace and truth.
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And I will cleanse them from all their iniquity whereby they have sinned against mee:
And I will cleanse them from all their iniquity whereby they have sinned against me:
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and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me, Jer. 33.6.8. That's the way to get health and cure.and I will pardon all their iniquities whereby they have sinned, and whereby they have transgressed against me, Jer. 33.6.8. That's the Way to get health and cure.
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Thirdly, it is that which seasons and sweetens all other mercies, comforts and contentments wee enjoy, which makes all mercies sweet, which makes all comforts savoury.
Thirdly, it is that which seasons and sweetens all other Mercies, comforts and contentment's we enjoy, which makes all Mercies sweet, which makes all comforts savoury.
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The want of pardon imbitters all comforts, and makes a mans soule abhorre them all.
The want of pardon imbitters all comforts, and makes a men soul abhor them all.
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Looke upon a man that is in distresse of conscience, under the sense of Gods anger, and in feare of condemnation;
Look upon a man that is in distress of conscience, under the sense of God's anger, and in Fear of condemnation;
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what joy and contentment takes that man in any thing hee hath, wife, children, houses, lands, wealth, riches, what comfort takes hee in them all? It is with a man in this case,
what joy and contentment Takes that man in any thing he hath, wife, children, houses, Lands, wealth, riches, what Comfort Takes he in them all? It is with a man in this case,
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as it was with that of Haman, Esth. 5.11, 12, 13. And Haman told them of the glory of his riches,
as it was with that of Haman, Esth. 5.11, 12, 13. And Haman told them of the glory of his riches,
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and the multitude of his children, and all the things wherein the King had promoted him,
and the multitude of his children, and all the things wherein the King had promoted him,
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and how hee had advanced him above the Princes, and servants of the King.
and how he had advanced him above the Princes, and Servants of the King.
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Haman said moreover, Yea, Esther the Queene did let no man come in with the King unto the banquet that shee had prepared but my selfe,
Haman said moreover, Yea, Esther the Queen did let no man come in with the King unto the banquet that she had prepared but my self,
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and to morrow am I invited unto her also with the King.
and to morrow am I invited unto her also with the King.
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Yet all this availeth mee nothing, so long as I see Mordecai the Iew sitting at the Kings gate. Yet all this availeth me nothing, so long as I see Mordecai the Iew sitting At the Kings gate.
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All gave him no content so long as Mordecai sate at the Kings gate.
All gave him no content so long as Mordecai sat At the Kings gate.
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So here, though a man have all these comforts, and be up to the chin in them all,
So Here, though a man have all these comforts, and be up to the chin in them all,
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yet will a mans conscience that wants pardon, be working and speaking thus if it be awakened, I have such and such comforts,
yet will a men conscience that Wants pardon, be working and speaking thus if it be awakened, I have such and such comforts,
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yet all this availes me not, so long as sinne lyes before the doore, so long as my sinne lyes unpardoned.
yet all this avails me not, so long as sin lies before the door, so long as my sin lies unpardoned.
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I stand in a state of guilt and wrath, and what know I but I shall goe to Hell,
I stand in a state of guilt and wrath, and what know I but I shall go to Hell,
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and bee damned, and so long as my condition is such, what am I the better for house, land, wife, children, what tell you me of riches,
and be damned, and so long as my condition is such, what am I the better for house, land, wife, children, what tell you me of riches,
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and wealth, and these trifles, when Gods curse and vengeance hangs over my head, and is ready for ought I know to fall upon mine head every moment,
and wealth, and these trifles, when God's curse and vengeance hangs over my head, and is ready for ought I know to fallen upon mine head every moment,
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and to arrest me, and drag me to hell, there to be in torment for ever? But then mercies are mercies indeed, then they are sweet indeed,
and to arrest me, and drag me to hell, there to be in torment for ever? But then Mercies Are Mercies indeed, then they Are sweet indeed,
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when they come swimming to us in the streame of Christs blood, when they come with a pardon in their hand.
when they come swimming to us in the stream of Christ blood, when they come with a pardon in their hand.
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Behold, sayes David to Ziba, Thine are all that pertained to Mephibosheth; Take thou all his lands;Behold, Says David to Ziba, Thine Are all that pertained to Mephibosheth; Take thou all his Lands;
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and see how hee answers, 2 Sam. 16.4.
and see how he answers, 2 Sam. 16.4.
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I humbly beseech thee that I may finde favour in thy sight, &c. As if hee should say, I had rather have the Kings favour than the Lands, what good will the Lands doe mee,I humbly beseech thee that I may find favour in thy sighed, etc. As if he should say, I had rather have the Kings favour than the Lands, what good will the Lands do me,
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unlesse I may have the Kings favour.
unless I may have the Kings favour.
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So in this case, it is the favour of God in the pardon of sinne that sugars all outward comforts.
So in this case, it is the favour of God in the pardon of sin that sugars all outward comforts.
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See Isai. 40.1, 2. Comfort yee my people, &c. Say unto her that her warfare is accomplished.
See Isaiah 40.1, 2. Comfort ye my people, etc. Say unto her that her warfare is accomplished.
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Is that all? No, And that her iniquity is pardoned. It is a comfort to have peace, liberty, freedome from enemies, molestations and oppressions;
Is that all? No, And that her iniquity is pardoned. It is a Comfort to have peace, liberty, freedom from enemies, molestations and oppressions;
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I but then it is a comfort indeed, and then it is sweet indeed, when it comes with the pardon of sinne.
I but then it is a Comfort indeed, and then it is sweet indeed, when it comes with the pardon of sin.
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When the conscience hath peace with God, then there is comfort, great comfort in outward peace.
When the conscience hath peace with God, then there is Comfort, great Comfort in outward peace.
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So when the palsey man came to Christ, hee came for cure, and it had beene a great mercy to have had his health and recovery from that disease.
So when the palsy man Come to christ, he Come for cure, and it had been a great mercy to have had his health and recovery from that disease.
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But marke, Christ sayes not, Be of good comfort, thou shalt have thine health, that hee tells him after hee shall have,
But mark, christ Says not, Be of good Comfort, thou shalt have thine health, that he tells him After he shall have,
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but be of good comfort thou shalt have thy pardon.
but be of good Comfort thou shalt have thy pardon.
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To teach, that then health and recovery is a sweet comfort, when a mans sinne is pardoned.
To teach, that then health and recovery is a sweet Comfort, when a men sin is pardoned.
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Give us our bread, forgive our sins, teaching us, that there is little comfort in having bread without pardon;Give us our bred, forgive our Sins, teaching us, that there is little Comfort in having bred without pardon;
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and that, that which makes bread comfortable and sweet, is when it comes with pardoning mercy.
and that, that which makes bred comfortable and sweet, is when it comes with pardoning mercy.
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A man that lyes in prison and is a condemned man, cloath him with rich apparell, feed him with delicious fare, let him have the sweetest Musicke,
A man that lies in prison and is a condemned man, cloth him with rich apparel, feed him with delicious fare, let him have the Sweetest Music,
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yet so long as he is a condemned man, and lookes every houre to be fetcht out to execution, all this gives him no content:
yet so long as he is a condemned man, and looks every hour to be fetched out to execution, all this gives him no content:
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His heavy heart puts the Musicke out of tune, takes away the rellish of his dainty foode:
His heavy heart puts the Music out of tune, Takes away the relish of his dainty food:
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But if now a pardon might but come from the King to such a man, this would make the Musicke sweet, the fare pleasant indeed:
But if now a pardon might but come from the King to such a man, this would make the Music sweet, the fare pleasant indeed:
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Nay, though hee had nothing but bread and water, yet a pardon would so rejoyce him that hee would thinke his bread and water good cheere, it would turne his water into wine.
Nay, though he had nothing but bred and water, yet a pardon would so rejoice him that he would think his bred and water good cheer, it would turn his water into wine.
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This is the mercie that crownes all other mercies, it is a crowning and the chiefe of all other.
This is the mercy that crowns all other Mercies, it is a crowning and the chief of all other.
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David, Psal. 21. Had a crowne of pure Gold set upon his head. David, Psalm 21. Had a crown of pure Gold Set upon his head.
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But when David comes to blesse God for all his benefits, Psal. 103. Blesse the Lord, &c. Hee sayes not, which hath set a crowne of pure gold upon thine head,
But when David comes to bless God for all his benefits, Psalm 103. Bless the Lord, etc. He Says not, which hath Set a crown of pure gold upon thine head,
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but vers. 4. Who crownes thee with loving kindnesse and tender mercies. Hee blesses God for crowning him with mercy, tender mercy;
but vers. 4. Who crowns thee with loving kindness and tender Mercies. He Blesses God for crowning him with mercy, tender mercy;
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for setting, not a crowne of gold, but a crowne of mercy upon his head.
for setting, not a crown of gold, but a crown of mercy upon his head.
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But how did hee set it on his head, vers. 2. Who forgives all thine iniquity.
But how did he Set it on his head, vers. 2. Who forgives all thine iniquity.
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Pardoning mercy is crowning mercy, and David more joy'd in that than in his crowne. A crowne without pardon is but a crowne of thornes.Pardoning mercy is crowning mercy, and David more joyed in that than in his crown. A crown without pardon is but a crown of thorns.
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Davids greatest comfort is in his crowne of loving kindnesse and tender mercies.Davids greatest Comfort is in his crown of loving kindness and tender Mercies.
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Fourthly, it is that which fits for duty, for the duties of praying, hearing, receiving of the Sacrament.Fourthly, it is that which fits for duty, for the duties of praying, hearing, receiving of the Sacrament.
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A man is never fit for any duty till his sinnes be pardoned.
A man is never fit for any duty till his Sins be pardoned.
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So long as a man stands guilty before God, as hee doth till sin be pardoned, all his duties are turned into sinne.
So long as a man Stands guilty before God, as he does till since be pardoned, all his duties Are turned into sin.
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That's an heavie imprecation, Psal. 109.7. Let his prayer become sinne. But marke the ground of it, and how it comes about.
That's an heavy imprecation, Psalm 109.7. Let his prayer become sin. But mark the ground of it, and how it comes about.
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When he shall be judged let him goe out guilty, and let his prayer become sinne. When he shall be judged let him go out guilty, and let his prayer become sin.
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When therefore a man stands guilty, then his prayer becomes sinne; and every man whose sin is not pardoned stands guilty.
When Therefore a man Stands guilty, then his prayer becomes sin; and every man whose since is not pardoned Stands guilty.
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The person being in his sinne, hee turnes his duties into sinne. Not only the plowing of the wicked is sinne, Prov. 21.4. but the praying of the wicked is sinne.
The person being in his sin, he turns his duties into sin. Not only the plowing of the wicked is sin, Curae 21.4. but the praying of the wicked is sin.
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Plowing is an honest worke, and praying is an holy worke;
Plowing is an honest work, and praying is an holy work;
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but sinne unpardoned marres both plowing and praying, turnes the honest worke of plowing, and the holy worke of praying into sinne.
but sin unpardoned mars both plowing and praying, turns the honest work of plowing, and the holy work of praying into sin.
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It is bad enough, and sad enough, that a man sinnes when hee sweares, that his oathes are sinnes,
It is bad enough, and sad enough, that a man Sins when he swears, that his Oaths Are Sins,
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how much more sad is it, that a man sinnes when hee prayes, that his prayers are sinnes.
how much more sad is it, that a man Sins when he prays, that his Prayers Are Sins.
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That is the sad condition of every man who stands guiltie, and hath not his sinne pardoned.
That is the sad condition of every man who Stands guilty, and hath not his sin pardoned.
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The end of all duties is communion with God:
The end of all duties is communion with God:
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And a man is never fit for a duty, till hee be fit to have fellowship and communion with God:
And a man is never fit for a duty, till he be fit to have fellowship and communion with God:
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And a man is never fit for fellowship and communion with God, till his sinnes be pardoned,
And a man is never fit for fellowship and communion with God, till his Sins be pardoned,
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and so never fit for duty, till sinne be pardoned.
and so never fit for duty, till sin be pardoned.
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There is no fellowship and communion to be had with God, so long as there is a separation betweene God and us.
There is no fellowship and communion to be had with God, so long as there is a separation between God and us.
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Now a mans sinnes unpardoned, set God and us at a distance, make a separation betweene God and us, Isa. 59.1, 2. Behold the Lords hand is not shortened, that it cannot save:
Now a men Sins unpardoned, Set God and us At a distance, make a separation between God and us, Isaiah 59.1, 2. Behold the lords hand is not shortened, that it cannot save:
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neither is his eare heavie, that it cannot heare.
neither is his ear heavy, that it cannot hear.
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But your iniquities have separated between you and your God, and your sinnes have hid his face from you that he will not heare. But your iniquities have separated between you and your God, and your Sins have hid his face from you that he will not hear.
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As if hee should say, therefore ye pray and God heares you not, yee pray and yee have no fellowship with,
As if he should say, Therefore you pray and God hears you not, ye pray and ye have no fellowship with,
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nor answer from God, because your sinnns are upon you, and they being unpardoned separate betweene you and God,
nor answer from God, Because your sinnns Are upon you, and they being unpardoned separate between you and God,
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and they hide his face from you; In vaine doth a man seeke communion with God, when separated from him:
and they hide his face from you; In vain does a man seek communion with God, when separated from him:
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Sinne unpardoned makes the Lord a separatist, he will not joyne with us, nor have any fellowship with us in any of our duties.
Sin unpardoned makes the Lord a separatist, he will not join with us, nor have any fellowship with us in any of our duties.
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Till sinne be separated from us, God will separate, and then sinne is separated when it is pardoned,
Till sin be separated from us, God will separate, and then sin is separated when it is pardoned,
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and when pardoned then fit for duty, because then so qualified as God will have communion with us.
and when pardoned then fit for duty, Because then so qualified as God will have communion with us.
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Wee are never fit for duty till wee can so doe duty, that wee may expect good from duty:
we Are never fit for duty till we can so do duty, that we may expect good from duty:
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Then fit for prayer, the Word, the Sacrament, when so qualified as that we may receive good from God in them, and by them:
Then fit for prayer, the Word, the Sacrament, when so qualified as that we may receive good from God in them, and by them:
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And that is then when wee have our iniquities taken away, Hos. 14.2. Take away all iniquity, and give good.
And that is then when we have our iniquities taken away, Hos. 14.2. Take away all iniquity, and give good.
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Why pray wee but that God may give good by that ordinance? Why heare wee but that God may give good by that Ordinance? Why receive wee the Sacrament,
Why pray we but that God may give good by that Ordinance? Why hear we but that God may give good by that Ordinance? Why receive we the Sacrament,
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but that God may give good by that Ordinance.
but that God may give good by that Ordinance.
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I but if wee will receive good by these, wee must be fit to pray, heare, receive, let us be qualified aright, and God will give good.
I but if we will receive good by these, we must be fit to pray, hear, receive, let us be qualified aright, and God will give good.
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But what is that qualification? Take away all iniquity, and give good.
But what is that qualification? Take away all iniquity, and give good.
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Therefore men doe these, and no good is given them, because they first take not a course to have iniquity taken away:
Therefore men do these, and no good is given them, Because they First take not a course to have iniquity taken away:
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Prayer would give good, preaching would give good, and the Sacrament would give good, if wee would come fitted for these duties;
Prayer would give good, preaching would give good, and the Sacrament would give good, if we would come fitted for these duties;
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and this is the maine thing that must first be had to fit us, the pardon of sinne.
and this is the main thing that must First be had to fit us, the pardon of sin.
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No duty is accepted till a mans person be: No mans person is accepted so long as he is in his guilt:
No duty is accepted till a men person be: No men person is accepted so long as he is in his guilt:
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hee is in his guilt that hath not sinne pardoned; but when sinne is pardoned, then guilt is taken off;
he is in his guilt that hath not sin pardoned; but when sin is pardoned, then guilt is taken off;
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when guilt is taken off, then a mans person is accepted; when a mans person is accepted, then his duty is accepted:
when guilt is taken off, then a men person is accepted; when a men person is accepted, then his duty is accepted:
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A man is never fit for duty till hee be such an one as may be accepted,
A man is never fit for duty till he be such an one as may be accepted,
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and can never be accepted till his sinnes be pardoned. When a man comes to God in any holy duty,
and can never be accepted till his Sins be pardoned. When a man comes to God in any holy duty,
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and comes in his guilt, in his sinnes, Satan is presently ready to put in a barre against him,
and comes in his guilt, in his Sins, Satan is presently ready to put in a bar against him,
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and to lay his sinnes in his dish, that God may not regard him.
and to lay his Sins in his dish, that God may not regard him.
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Lord here is a man prayes, heares, receives, Lord respect not his service, let him have no acceptance, nor answer from thee.
Lord Here is a man prays, hears, receives, Lord respect not his service, let him have no acceptance, nor answer from thee.
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I but why Satan? Lord hee is a swearer, a drunkard, uncleane, covetous, hee hath committed such and such sinnes,
I but why Satan? Lord he is a swearer, a drunkard, unclean, covetous, he hath committed such and such Sins,
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and the guilt of them yet lyes upon his soule:
and the guilt of them yet lies upon his soul:
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And wilt thou have communion with guilty sinners? Art not thou a God of purer eyes then to behold iniquity? And this is a strong plea,
And wilt thou have communion with guilty Sinners? Art not thou a God of Purer eyes then to behold iniquity? And this is a strong plea,
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and will carry meate in the mouth of it, so long as sinne is unpardoned. There is no way to enervate Satans pleas, but by getting sinne pardoned;
and will carry meat in the Mouth of it, so long as sin is unpardoned. There is no Way to enervate Satan pleasant, but by getting sin pardoned;
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that is it alone which will take off the edge of all his accusations. Our prayers will never be of force, so long as his accusations be of force:
that is it alone which will take off the edge of all his accusations. Our Prayers will never be of force, so long as his accusations be of force:
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His accusations will be of force, and will enfeeble the prevailing of our prayers, so long as sinne is unpardoned:
His accusations will be of force, and will enfeeble the prevailing of our Prayers, so long as sin is unpardoned:
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But when once sinne is pardoned, then God hath to answer Satan with all.
But when once sin is pardoned, then God hath to answer Satan with all.
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It is true Satan that this man that now prayes, &c. hath committed such sins as thou accusest him,
It is true Satan that this man that now prays, etc. hath committed such Sins as thou accusest him,
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and those sinnes of his deserve that hee should be rejected, but yet those sinnes of his shall not prejudice his prayers,
and those Sins of his deserve that he should be rejected, but yet those Sins of his shall not prejudice his Prayers,
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nor be any stopping to my blessing, for I have pardoned all those sinnes of his, they are all taken away and forgiven.
nor be any stopping to my blessing, for I have pardoned all those Sins of his, they Are all taken away and forgiven.
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Doe but consider that place, Zech. 3.1. There is Joshua standing before the Angel of the Lord, that is, before Christ;
Doe but Consider that place, Zechariah 3.1. There is joshua standing before the Angel of the Lord, that is, before christ;
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standing, that is, ministring in, and executing his office, offering up sacrifices and prayers for the people.
standing, that is, ministering in, and executing his office, offering up Sacrifices and Prayers for the people.
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And at the very same time Satan is standing there also, and standing at his right hand to resist him, to be an adversary to him, that is, hee was there ready to hinder and frustrate his prayers by putting in accusations against him.
And At the very same time Satan is standing there also, and standing At his right hand to resist him, to be an adversary to him, that is, he was there ready to hinder and frustrate his Prayers by putting in accusations against him.
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What was the ground of his accusations? Wherein lay their strength? That appeares, vers. 3, 4. Now Ioshua was cloathed with filthy garments.
What was the ground of his accusations? Wherein lay their strength? That appears, vers. 3, 4. Now Ioshua was clothed with filthy garments.
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That is, he was guilty of divers sinnes, as vers. 4. opens it, And hee answered, and spake unto those that stood before him, saying, Take away the filthy garments from him.
That is, he was guilty of diverse Sins, as vers. 4. Opens it, And he answered, and spoke unto those that stood before him, saying, Take away the filthy garments from him.
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And unto him he said, Behold, I have caused thine iniquity to passe from thee, and I will cloath thee with change of raiment. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will cloth thee with change of raiment.
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Now Christ is willing to accept Ioshua, and to regard him in his service.
Now christ is willing to accept Ioshua, and to regard him in his service.
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I but, Lord, sayes Satan, hee is in his filthy garments, hee is defiled with the guilt of his sinne.
I but, Lord, Says Satan, he is in his filthy garments, he is defiled with the guilt of his sin.
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Therefore that Christ may make way for the prevalencie of Ioshua's prayer, see how hee answers, Take away his filthy garments.
Therefore that christ may make Way for the prevalency of Joshua's prayer, see how he answers, Take away his filthy garments.
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And hee sayes unto Ioshua, I have caused thine iniquity to passe frō thee, &c. Ioshua, thy sins are pardoned,And he Says unto Ioshua, I have caused thine iniquity to pass from thee, etc. Ioshua, thy Sins Are pardoned,
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and so thy prayers shall speed, and shall prevaile against all Satans resistance and accusations: Out of which passage wee may observe these particulars:
and so thy Prayers shall speed, and shall prevail against all Satan resistance and accusations: Out of which passage we may observe these particulars:
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First, that whenever man comes to pray to God, and performe that duty, Satan will stand at his right hand to resist him.First, that whenever man comes to pray to God, and perform that duty, Satan will stand At his right hand to resist him.
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Joshua cannot stand before Christ, but Satan will stand at his right hand. Secondly, that the ••ine strength of Satans accusations lyes in the guilt of our sinnes. joshua cannot stand before christ, but Satan will stand At his right hand. Secondly, that the ••ine strength of Satan accusations lies in the guilt of our Sins.
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Sinne unpardoned is that which puts validity into his resistances.
Sin unpardoned is that which puts validity into his resistances.
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Thirdly, that when sinne is pardoned, and filthy garments taken away, then a mans prayer prevailes, findes acceptance,Thirdly, that when sin is pardoned, and filthy garments taken away, then a men prayer prevails, finds acceptance,
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and proves too strong for Satans resistances.
and Proves too strong for Satan resistances.
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A pardoned sinners prayers are too strong for all the devils in hell with their accusations.
A pardoned Sinners Prayers Are too strong for all the Devils in hell with their accusations.
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So that all this considered, what a motive should it be to make us get our pardon.
So that all this considered, what a motive should it be to make us get our pardon.
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As wee would not have all our duties to be turned into sinnes; as wee would have communion with God in them all;
As we would not have all our duties to be turned into Sins; as we would have communion with God in them all;
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as wee would get good by, and in them all; as wee would have our duties accepted, and prevalent;
as we would get good by, and in them all; as we would have our duties accepted, and prevalent;
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as wee would bee fit to pray, &c. so get the pardon of our sinnes.
as we would be fit to pray, etc. so get the pardon of our Sins.
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What a sad thing is it to lose all our endeavours, to lose our prayers, hearing and receiving;
What a sad thing is it to loose all our endeavours, to loose our Prayers, hearing and receiving;
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all is lost, and is lost labour, if wee come unfitted to them. Every man that is unpardoned, is unprepared;
all is lost, and is lost labour, if we come unfitted to them. Every man that is unpardoned, is unprepared;
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every unprepared man doth but lose his labour in all his duties and performances.
every unprepared man does but loose his labour in all his duties and performances.
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Fifthly, it is that which exceedingly fits a man to suffer, and to beare the crosse:Fifthly, it is that which exceedingly fits a man to suffer, and to bear the cross:
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It is that which every one must reckon upon, that will be Christs, to take up the Crosse.
It is that which every one must reckon upon, that will be Christ, to take up the Cross.
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It is but a delicacy that men dreame of, to divide Christ and his Crosse: A man cannot take one, but hee must resolve to take up the other.
It is but a delicacy that men dream of, to divide christ and his Cross: A man cannot take one, but he must resolve to take up the other.
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Now no man can suffer unlesse hee be fit for it, and well prepared for the service.
Now no man can suffer unless he be fit for it, and well prepared for the service.
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It is not an easie thing to suffer, there is a great deale of patience, of courage, of resolution and Christian magnanimity of Spirit required in him that will suffer for Christ and the Gospell.
It is not an easy thing to suffer, there is a great deal of patience, of courage, of resolution and Christian magnanimity of Spirit required in him that will suffer for christ and the Gospel.
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A man that is fearefull, a coward will never suffer. Hee that will suffer, must be free from cowardise of spirit.
A man that is fearful, a coward will never suffer. He that will suffer, must be free from cowardice of Spirit.
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Now there is nothing so cowes a mans spirit as the feare of Hell and damnation.
Now there is nothing so cows a men Spirit as the Fear of Hell and damnation.
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Many a man could looke death in the face, that dares not looke Hell in the face.
Many a man could look death in the face, that dares not look Hell in the face.
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Many a man that shrinkes not at dying, yet shrinkes at damning, that quailes the stoutest courage in the world.
Many a man that shrinks not At dying, yet shrinks At damning, that quails the Stoutest courage in the world.
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And there is nothing that puts a man more in the feare of Hell than guilt, the want of the pardon of sinne.
And there is nothing that puts a man more in the Fear of Hell than guilt, the want of the pardon of sin.
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And nothing that makes a man feare Death more, then when through death hee sees Hell,
And nothing that makes a man Fear Death more, then when through death he sees Hell,
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when hee sees the gates of death open into Hell; and then a man sees Hell through death, when hee apprehends his sinne unpardoned;
when he sees the gates of death open into Hell; and then a man sees Hell through death, when he apprehends his sin unpardoned;
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and seeing Hell through death, hee is so affrighted at the sight of Hell, that if hee can shift it hee will not dye,
and seeing Hell through death, he is so affrighted At the sighed of Hell, that if he can shift it he will not die,
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but will redeeme himselfe from death upon any termes:
but will Redeem himself from death upon any terms:
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Hee will doe any thing, yeeld to any thing, be of any Religion, of any faith, rather than suffer death for the true Religion,
He will do any thing, yield to any thing, be of any Religion, of any faith, rather than suffer death for the true Religion,
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because if hee dye, his sinnes being unpardoned, hee knowes there is no way but Hell for him.
Because if he die, his Sins being unpardoned, he knows there is no Way but Hell for him.
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Thus doth sinne unpardoned unfit a man to dye for Christ, an unpardoned sinner dreads the fire, because it may but prepare him for a worse fire in Hell.
Thus does sin unpardoned unfit a man to die for christ, an unpardoned sinner dreads the fire, Because it may but prepare him for a Worse fire in Hell.
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But now when a mans sinne is pardoned, and his conscience discharged of the guilt, his heart is quit of all feare of Hell and damnation:
But now when a men sin is pardoned, and his conscience discharged of the guilt, his heart is quit of all Fear of Hell and damnation:
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Hee sees the gates of death open into Heaven, into happinesse. And Death is not dreadfull nor terrible at all when the doore opens that way.
He sees the gates of death open into Heaven, into happiness. And Death is not dreadful nor terrible At all when the door Opens that Way.
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There is nothing so animates a man, so sills his heart with courage and resolution, as pardon of sinne doth.
There is nothing so animates a man, so sills his heart with courage and resolution, as pardon of sin does.
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That is it which alone makes a Christian Souldier valorous, that takes palenesse out of the cheekes, whitenesse out of his Liver, cowardise out of his heart;
That is it which alone makes a Christian Soldier valorous, that Takes paleness out of the cheeks, whiteness out of his Liver, cowardice out of his heart;
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such have their feete shod with the preparation of the Gospell of peace, as it is Ephes. 6.15.
such have their feet shod with the preparation of the Gospel of peace, as it is Ephesians 6.15.
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As therefore wee would doe God service, and his Cause honour, as wee would be able to be good Souldiers,
As Therefore we would do God service, and his Cause honour, as we would be able to be good Soldiers,
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and resolute couragious Champions for Christ and his cause, which is the greatest honour in the world,
and resolute courageous Champions for christ and his cause, which is the greatest honour in the world,
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so get that taken away that takes away all courage, Take away the iniquity of thy servant, for that will take away the courage and resolution of thy servant, get that off which will cowe thy Spirit, the guilt of thy sinne. Get the pardon of thy sinne, Get thy feete shod with the preparation of the Gospell of peace.
so get that taken away that Takes away all courage, Take away the iniquity of thy servant, for that will take away the courage and resolution of thy servant, get that off which will cow thy Spirit, the guilt of thy sin. Get the pardon of thy sin, Get thy feet shod with the preparation of the Gospel of peace.
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If once thine heart have the peace of the Gospels working, have peace from thy pardon, it will make thee looke upon prisons, scourges, rackes, strappadoes, gibbets, stakes, fires, as at so many flea-bitings:
If once thine heart have the peace of the Gospels working, have peace from thy pardon, it will make thee look upon prisons, scourges, racks, strappadoes, gibbets, stakes, fires, as At so many flea-bitings:
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It will make a man have an heart like David, his heart was as the heart of a Lion.
It will make a man have an heart like David, his heart was as the heart of a lion.
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Sixthly, it is an excellent and speciall preparative for death.Sixthly, it is an excellent and special preparative for death.
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There is no man but must die, and there is nothing so much concernes a man,
There is no man but must die, and there is nothing so much concerns a man,
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as to be fit, and prepared to dye.
as to be fit, and prepared to die.
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It is appointed to all men once to dye, and after death comes judgement, Heb. 9. After death comes Judgement,It is appointed to all men once to die, and After death comes judgement, Hebrew 9. After death comes Judgement,
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and as a mans death is, so is his judgement, As the tree falls so it lyes:
and as a men death is, so is his judgement, As the tree falls so it lies:
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Such as a mans death is, such is his doome. If a man dye with his sinnes pardoned,
Such as a men death is, such is his doom. If a man die with his Sins pardoned,
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then hee is judged to life;
then he is judged to life;
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if a man dyes without pardon, then his judgement is without mercy, hee is judged to death, and sentenced to Hell.
if a man dies without pardon, then his judgement is without mercy, he is judged to death, and sentenced to Hell.
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Inasmuch therefore as a man is never fit to dye comfortably, and happily, till death shall make way for him into Heaven,
Inasmuch Therefore as a man is never fit to die comfortably, and happily, till death shall make Way for him into Heaven,
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and a man cannot looke for any entrance into Heaven till hee be pardoned his sinne,
and a man cannot look for any Entrance into Heaven till he be pardoned his sin,
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therefore till a mans sinne be pardoned, hee is never fit to dye. See how Job speakes, Iob 7.21. Why doest thou not pardon my sin, and take away mine iniquity;
Therefore till a men sin be pardoned, he is never fit to die. See how Job speaks, Job 7.21. Why dost thou not pardon my since, and take away mine iniquity;
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As if hee should say, Oh Lord be not hard to be entreated, let mee prevaile with thee for the pardon of my sinne.
As if he should say, O Lord be not hard to be entreated, let me prevail with thee for the pardon of my sin.
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But why is Iob so earnest for the pardon of his sinne? See what followes, for now shall I sleep in the dust;
But why is Job so earnest for the pardon of his sin? See what follows, for now shall I sleep in the dust;
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As if he should say, Now Lord I am upon the point of death, and looke for no other but to dye;
As if he should say, Now Lord I am upon the point of death, and look for no other but to die;
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and alas, how sad will my condition be, if I should dye without my pardon.
and alas, how sad will my condition be, if I should die without my pardon.
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Since I must dye, Lord fit and prepare me for a comfortable death by the pardon of my sinne.
Since I must die, Lord fit and prepare me for a comfortable death by the pardon of my sin.
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Then is a man fit to dye, when the time after death shall prove a time of refreshing:
Then is a man fit to die, when the time After death shall prove a time of refreshing:
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Times of refreshing come after the pardon of sinne, Act. 3.19.
Times of refreshing come After the pardon of sin, Act. 3.19.
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Repent, saith Peter to the men of Israel, and be converted, that your sinnes may be blotted out, repent, Says Peter to the men of Israel, and be converted, that your Sins may be blotted out,
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when the times of refreshing shall come from the presence of the Lord. when the times of refreshing shall come from the presence of the Lord.
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And then the times after death are times of refreshing, when the times before death are times of remission. Hee hath prepared himselfe well for death, that hath taken order that the time after his death, shalbe a refreshing time;
And then the times After death Are times of refreshing, when the times before death Are times of remission. He hath prepared himself well for death, that hath taken order that the time After his death, shall a refreshing time;
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and that order onely hee takes, that before his death hath taken order for the pardon of his sinnes.
and that order only he Takes, that before his death hath taken order for the pardon of his Sins.
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Then a man is fit to dye, and never till then, when the sting of death is taken out,
Then a man is fit to die, and never till then, when the sting of death is taken out,
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so as death can doe a man no hurt, when death shall not be deadly to him.
so as death can do a man no hurt, when death shall not be deadly to him.
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There is a speech, Apoc. 2.23. I will kill her children with death.
There is a speech, Apocalypse 2.23. I will kill her children with death.
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Some men are kill'd with death, they doe not onely dye, but they are kill'd with death, Death proves deadly to them.
some men Are killed with death, they do not only die, but they Are killed with death, Death Proves deadly to them.
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All men dye, but all men are not killed with death.
All men die, but all men Are not killed with death.
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As a godly man said that hee did agrotare vitaliter, so godly men they doe mori vitaliter: When a man can dye so,
As a godly man said that he did agrotare vitaliter, so godly men they do Mori vitaliter: When a man can die so,
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then hee is fit to dye. Now whence is it that death becomes deadly? 1 Cor. 15.56. The sting of death is sinne. Sinne onely makes death deadly.
then he is fit to die. Now whence is it that death becomes deadly? 1 Cor. 15.56. The sting of death is sin. Sin only makes death deadly.
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That which armes death to doe hurt, is sinne. It is as in that case, Apoc. 9.10.
That which arms death to do hurt, is sin. It is as in that case, Apocalypse 9.10.
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The Locusts there had a power to hurt men with their Scorpion-like tailes, and their stings in those tailes,
The Locusts there had a power to hurt men with their Scorpion-like tails, and their stings in those tails,
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and their power was to hurt men five moneths. So death hath a power to hurt men, but that power is from men themselves;and their power was to hurt men five months. So death hath a power to hurt men, but that power is from men themselves;
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Sinne it is that gives this power to Death to doe a man hurt. In Death there be two things:
Sin it is that gives this power to Death to do a man hurt. In Death there be two things:
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First, the hand of Death, which is the power it hath over all men, it hath an hand to lay upon all; good and bad. Hos. 13.14. I will ransome them from the power of the grave: First, the hand of Death, which is the power it hath over all men, it hath an hand to lay upon all; good and bad. Hos. 13.14. I will ransom them from the power of the grave:
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I will redeeme them from death. Psal. 49.15. But God will redeeme my soule from the power of the grave; for hee shall receive mee. I will Redeem them from death. Psalm 49.15. But God will Redeem my soul from the power of the grave; for he shall receive me.
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All men must come into this hand of death. Now it is sin that gives Death this hand:
All men must come into this hand of death. Now it is since that gives Death this hand:
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But yet this hand is not deadly, it but separates soule and body, and but for a time.
But yet this hand is not deadly, it but separates soul and body, and but for a time.
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At the Resurrection that hand of death shall be cut off, Hos. 13.14. O death I will be thy plague:
At the Resurrection that hand of death shall be Cut off, Hos. 13.14. Oh death I will be thy plague:
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O grave I will be thy destruction. Secondly, the sting of death.Oh grave I will be thy destruction. Secondly, the sting of death.
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That is the power it hath of delivering men over to the curse of God and eternall wrath:
That is the power it hath of delivering men over to the curse of God and Eternal wrath:
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And it is this sting that makes it deadly.
And it is this sting that makes it deadly.
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It may strike a man with the hand, as it doth all godly men, and yet not be deadly,
It may strike a man with the hand, as it does all godly men, and yet not be deadly,
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but then deadly when it strikes with a sting, and makes way for a mans separation from God for ever.
but then deadly when it strikes with a sting, and makes Way for a men separation from God for ever.
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And this power sinne onely gives death.
And this power sin only gives death.
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It is sinne unpardoned and unforgiven that gives death this power to deliver a man over to wrath, to carry him in chaines to Hell.
It is sin unpardoned and unforgiven that gives death this power to deliver a man over to wrath, to carry him in chains to Hell.
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This is to be killed with Death. Now a man can never be fit to dye, but when he is willing;
This is to be killed with Death. Now a man can never be fit to die, but when he is willing;
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And never can hee bee willing, so long as hee sees Death with a sting.
And never can he be willing, so long as he sees Death with a sting.
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The onely way to fit a man for death, so as to be willing to dye, is to get out the sting.
The only Way to fit a man for death, so as to be willing to die, is to get out the sting.
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The way to get out the sting, is to get sinne pardoned; pardoned sinne makes death without a sting, and then it is not terrible.
The Way to get out the sting, is to get sin pardoned; pardoned sin makes death without a sting, and then it is not terrible.
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A Fly makes as great an humming as a Bee, and yet wee feare not a Fly as a Bee,
A Fly makes as great an humming as a Bee, and yet we Fear not a Fly as a Bee,
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because a Fly hath no sting. Wee are fit to dye when wee feare not Death.
Because a Fly hath no sting. we Are fit to die when we Fear not Death.
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This of all other should make us very sollicitous for our pardon.
This of all other should make us very solicitous for our pardon.
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Death is the King of terrours, and it is a sad thing at the time of death to have the heart full of feares, the conscience full of horrours, to have death looke gastfully in our faces.Death is the King of terrors, and it is a sad thing At the time of death to have the heart full of fears, the conscience full of horrors, to have death look gastfully in our faces.
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Get pardon, and free from all this. Dye thou must, that's once.
Get pardon, and free from all this. Die thou must, that's once.
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Now if one should come and tell us, you shall dye in a Gaole, you shall dye in a ditch, wee should thinke it a sad hearing, it would sound dolefully in our eares.
Now if one should come and tell us, you shall die in a Gaol, you shall die in a ditch, we should think it a sad hearing, it would found dolefully in our ears.
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I but there is a speech of Christs to those, Joh. 8.21.24. that sounds more dreadfully then the former, Yee shall dye in your sinnes.
I but there is a speech of Christ to those, John 8.21.24. that sounds more dreadfully then the former, Ye shall die in your Sins.
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It is a sad thing to dye in a Gaole, to dye in a ditch, but this is the sad thing indeed, yee shall dye in your sinnes.
It is a sad thing to die in a Gaol, to die in a ditch, but this is the sad thing indeed, ye shall die in your Sins.
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In a Gaole, in a ditch a man may dye, and yet goe to Heaven,
In a Gaol, in a ditch a man may die, and yet go to Heaven,
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but the man that dyes in his sinnes, a dead Dogge is better then he, It had beene good for that man that hee had never beene borne.
but the man that dies in his Sins, a dead Dog is better then he, It had been good for that man that he had never been born.
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To dye in ones sinnes, it is to drop downe right into Hell. It is dangerous to live in ones sinnes, because a man may dye in them,
To die in ones Sins, it is to drop down right into Hell. It is dangerous to live in ones Sins, Because a man may die in them,
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but it is more dangerous to dye in them, because no way but Hell with such a man.
but it is more dangerous to die in them, Because no Way but Hell with such a man.
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Take heede what ever ye doe, and looke to it, that when you come to dye, yee doe not dye in your sinnes.
Take heed what ever you do, and look to it, that when you come to die, ye do not die in your Sins.
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And the way not to dye in your sinnes, is not to live in your sins,
And the Way not to die in your Sins, is not to live in your Sins,
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but to get the pardon of them while yee live.
but to get the pardon of them while ye live.
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This is the happinesse of a man whose sinnes are pardoned, that being once pardoned as hee will not live in them,
This is the happiness of a man whose Sins Are pardoned, that being once pardoned as he will not live in them,
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so being once pardoned hee shall never dye in them.
so being once pardoned he shall never die in them.
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It is a sweet thing to dye as Stephen did, to see Heaven opened, &c. to dye with the sense of Gods love and favour.
It is a sweet thing to die as Stephen did, to see Heaven opened, etc. to die with the sense of God's love and favour.
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Some when they dye they see Hell opened, and the Devils standing about their beds ready to drag them to the place of torment: It is hideous dying so:
some when they die they see Hell opened, and the Devils standing about their Beds ready to drag them to the place of torment: It is hideous dying so:
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which of these two deaths would wee now choose? If yee would not dye the last, get sinne pardoned, that yee may not dye in your sinnes.
which of these two death's would we now choose? If ye would not die the last, get sin pardoned, that ye may not die in your Sins.
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None can at their death, with Stephen, see Heaven opened, that have not first gotten their sins pardoned,
None can At their death, with Stephen, see Heaven opened, that have not First got their Sins pardoned,
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It is impossible that a man should have peace and comfort in his end, that dyes without sinne taken away and pardoned.
It is impossible that a man should have peace and Comfort in his end, that dies without sin taken away and pardoned.
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When death once arrests a man, then conscience if it be awake will bring in and lay to a mans charge all his sinnes,
When death once arrests a man, then conscience if it be awake will bring in and lay to a men charge all his Sins,
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and Satan will be busie to lay on loade, and to affright a man with Hell and damnation.
and Satan will be busy to lay on load, and to affright a man with Hell and damnation.
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If a debtor be arrested and cast into prison, it is no sooner heard of,
If a debtor be arrested and cast into prison, it is no sooner herd of,
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but every creditor comes in and brings in his severall actions, and loades him with executions.
but every creditor comes in and brings in his several actions, and loads him with executions.
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Such is the case of an unpardoned sinner at his death.
Such is the case of an unpardoned sinner At his death.
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So soone as death doth arrest him, Satan comes in, conscience comes in, yea and God himselfe comes in, all come in with their actions against him,
So soon as death does arrest him, Satan comes in, conscience comes in, yea and God himself comes in, all come in with their actions against him,
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and what peace or comfort can there be in such a condition.
and what peace or Comfort can there be in such a condition.
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But if sinne before-hand be pardoned, all this trouble is prevented, and a man dyes in peace.
But if sin beforehand be pardoned, all this trouble is prevented, and a man dies in peace.
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It is a rule that such as are about dying persons live by, that when a man is dying, nothing should be done that might trouble him in his departure, that there be no shrieking or crying out, none will offer to pull off the clothes, to plucke away his bed from under him,
It is a Rule that such as Are about dying Persons live by, that when a man is dying, nothing should be done that might trouble him in his departure, that there be no shrieking or crying out, none will offer to pull off the clothes, to pluck away his Bed from under him,
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because they will have him dye quietly, wee will not have a dying man disturbed and disquieted.
Because they will have him die quietly, we will not have a dying man disturbed and disquieted.
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Now how much more should every one have a care, that when hee comes to dye, hee may dye quietly, that hee may not heare the cryings and shriekings out of conscience, nothing will disturbe a dying man as will they.
Now how much more should every one have a care, that when he comes to die, he may die quietly, that he may not hear the cryings and shriekings out of conscience, nothing will disturb a dying man as will they.
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If then men would goe quietly out of the world, let them get the pardon of their sinne:
If then men would go quietly out of the world, let them get the pardon of their sin:
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1755
If that be not pardoned, there is little hope of departing in peace. Quest. Since therefore it is a thing so much to be looked after;
If that be not pardoned, there is little hope of departing in peace. Quest. Since Therefore it is a thing so much to be looked After;
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how may a man get his iniquity taken away, and pardoned. Answ. Two things must be done to get pardon.
how may a man get his iniquity taken away, and pardoned. Answer Two things must be done to get pardon.
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First, wee must be taken off from such false principles as make us regardlesse of pardon, that keepe us from looking after,First, we must be taken off from such false principles as make us regardless of pardon, that keep us from looking After,
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and labouring for pardon. Two false principles there are that kill endeavours after pardon, and make men carelesse in looking after it.
and labouring for pardon. Two false principles there Are that kill endeavours After pardon, and make men careless in looking After it.
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First, that it is an easie thing to be had at pleasure, a man may have it with a wet finger at any time when wee will, that it may be had at the low rate of a Lord have mercy upon mee, when there is scarce breath enough in a mans body to speake these five words.First, that it is an easy thing to be had At pleasure, a man may have it with a wet finger At any time when we will, that it may be had At the low rate of a Lord have mercy upon me, when there is scarce breath enough in a men body to speak these five words.
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Secondly, that it is an impossibility to get pardon of sinne, and that it is a thing cannot be had.Secondly, that it is an impossibility to get pardon of sin, and that it is a thing cannot be had.
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1761
Both these principles, though contrary to each other, make men carelesse in looking after pardon,
Both these principles, though contrary to each other, make men careless in looking After pardon,
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and in taking paines to get iniquity taken away. Who will be anxious, sollicitous, industrious? who will take care and paines all the dayes of his life to be getting that, hee may have when he will for five words speaking? Who againe will bestow time and paines about that which hee conceives impossible to bee effected.
and in taking pains to get iniquity taken away. Who will be anxious, solicitous, Industria? who will take care and pains all the days of his life to be getting that, he may have when he will for five words speaking? Who again will bestow time and pains about that which he conceives impossible to be effected.
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No man will set a teame of horse to remove a feather, because when hee list hee can remove it with a slight puffe of his breath:
No man will Set a term of horse to remove a feather, Because when he list he can remove it with a slight puff of his breath:
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No man also will set a teame of horse to remove a mountain, because he knowes it is an impossibility:
No man also will Set a term of horse to remove a mountain, Because he knows it is an impossibility:
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So that whilest men either conceive it so easie to bee had, or so impossible to be had, it layes a bed all cares and endeavours after pardon.
So that whilst men either conceive it so easy to be had, or so impossible to be had, it lays a Bed all Cares and endeavours After pardon.
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Therefore on the contrary we must know these two things. First, that it is not so easie a thing to get pardon, as men imagine;
Therefore on the contrary we must know these two things. First, that it is not so easy a thing to get pardon, as men imagine;
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it is an hard thing to get pardon. Secondly, that, though it be hard, yet it is possible and may be had. It is hard, yet possible;
it is an hard thing to get pardon. Secondly, that, though it be hard, yet it is possible and may be had. It is hard, yet possible;
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1768
it is possible, and yet hard;
it is possible, and yet hard;
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1769
and hardnesse of obtaining and possibility, are the two quickners of cares and endeavours, to obtaine any good thing.
and hardness of obtaining and possibility, Are the two quickners of Cares and endeavours, to obtain any good thing.
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1770
First, then wee must learne that it is not so easie a thing to get a pardon,First, then we must Learn that it is not so easy a thing to get a pardon,
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1771
but that the worke is a difficult, and an hard worke.
but that the work is a difficult, and an hard work.
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1772
A worke that a man must tug, and sweat at, that will cost him a great deale of care, a great deale of trouble and contention of spirit, a great deale of paines and diligence,
A work that a man must tug, and sweat At, that will cost him a great deal of care, a great deal of trouble and contention of Spirit, a great deal of pains and diligence,
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before it can be brought about.
before it can be brought about.
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1774
That it is not so easie a thing as men dreame of, to get the pardon of sinne, appeares by that speech of Peters to Simon Magus, Act. 8.22. Repent thee of this wickednesse, if perhaps the thought of thine heart may be forgiven thee.
That it is not so easy a thing as men dream of, to get the pardon of sin, appears by that speech of Peter's to Simon Magus, Act. 8.22. repent thee of this wickedness, if perhaps the Thought of thine heart may be forgiven thee.
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1775
Hee doth not intimate an impossibility of getting his pardon, for then why should hee prescribe him a course to seeke it;
He does not intimate an impossibility of getting his pardon, for then why should he prescribe him a course to seek it;
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1776
if hee had meant it had beene impossible, in vaine had hee advised him to repent;
if he had meant it had been impossible, in vain had he advised him to Repent;
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1777
but his meaning is to shew him that his pardon would not easily be had,
but his meaning is to show him that his pardon would not Easily be had,
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1778
but that it would bean hard, a very hard thing, though a possible thing to be obtained;
but that it would bean hard, a very hard thing, though a possible thing to be obtained;
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1779
As if he should say, I will not deny but it is possible, but yet if thou wilt ever have it, it will cost thee tugging and sweating for it.
As if he should say, I will not deny but it is possible, but yet if thou wilt ever have it, it will cost thee tugging and sweating for it.
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Simon Magus indeede was naught, and therefore his pardon might seeme the harder to be gotten,Simon Magus indeed was nought, and Therefore his pardon might seem the harder to be got,
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1781
but yet if wee looke upon good men, wee shall finde that they have found it hard enough to obtaine.
but yet if we look upon good men, we shall find that they have found it hard enough to obtain.
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1782
See how David labours and wrestles for it, Psal 51.1, 2. Have mercy, &c. blot out. Wash mee. Cleanse me.
See how David labours and wrestles for it, Psalm 51.1, 2. Have mercy, etc. blot out. Wash me. Cleanse me.
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1783
This iteration, and ingemination of his suite, that hee thus pulls and tugs for it, implies how hard hee found it to get pardon.
This iteration, and ingemination of his suit, that he thus pulls and tugs for it, Implies how hard he found it to get pardon.
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1784
Lesse labour and contention of spirit would have served the turne if it would so easily have beene had.
Less labour and contention of Spirit would have served the turn if it would so Easily have been had.
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1785
See how difficult a work Job found it, Job 7.20, 21. I have sinned, and what shall I doe unto thee, O thou preserver of men!
See how difficult a work Job found it, Job 7.20, 21. I have sinned, and what shall I do unto thee, Oh thou preserver of men!
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1786
I have done what I can to get my pardon, and I am willing to do any thing in the world, what shall I doe more than I have done? And why doest thou not pardon my transgression,
I have done what I can to get my pardon, and I am willing to do any thing in the world, what shall I do more than I have done? And why dost thou not pardon my Transgression,
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and take away mine iniquity? Hee had done what hee could, hee had confessed, prayed, hee had laboured and striven with all his might,and take away mine iniquity? He had done what he could, he had confessed, prayed, he had laboured and striven with all his might,
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and as yet hee could not get his pardon and the assurance of it.
and as yet he could not get his pardon and the assurance of it.
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Job then found it not so easie a matter to get pardon, as many doe imagine it to be.Job then found it not so easy a matter to get pardon, as many do imagine it to be.
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Prov. 30.7, 8. Agur would beg for his pardon, and labour to get that even to his dying day. Curae 30.7, 8. Agur would beg for his pardon, and labour to get that even to his dying day.
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It is a thing, a worke that will take up all a mans life, it will finde him businesse to his dying day, to get the pardon of sinne.
It is a thing, a work that will take up all a men life, it will find him business to his dying day, to get the pardon of sin.
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It is a mans whole life time, well spent too, if hee speed in that businesse.
It is a men Whole life time, well spent too, if he speed in that business.
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Alas, if it were a work so easily done as many dreame, what needed Agur have spent so much time about it? why could hee not follow the world,
Alas, if it were a work so Easily done as many dream, what needed Agur have spent so much time about it? why could he not follow the world,
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and follow his lusts, and take his pleasure as hee saw good, and then when hee was ready to dye,
and follow his Lustiest, and take his pleasure as he saw good, and then when he was ready to die,
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1795
when hee was at his last gaspe, have fetcht his pardon from Heaven, with a Lord have mercy upon mee? why sayes he not, One thing I would have of thee, which I will beg when I dye,
when he was At his last gasp, have fetched his pardon from Heaven, with a Lord have mercy upon me? why Says he not, One thing I would have of thee, which I will beg when I die,
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when I am dying, Remove from mee all my guilt? No, Agur knew that pardon was not so easily purchased, hee knew it was a great worke,
when I am dying, Remove from me all my guilt? No, Agur knew that pardon was not so Easily purchased, he knew it was a great work,
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1797
and an hard work and therefore would be sure to take time enough to doe it;
and an hard work and Therefore would be sure to take time enough to do it;
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1798
hee saw it was worke enough for his whole life; and therefore would not make it his worke at his dying day, but till his dying day.
he saw it was work enough for his Whole life; and Therefore would not make it his work At his dying day, but till his dying day.
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This one thing shewes the difficulty of the pardon of sinne, to consider what God doth on his part.
This one thing shows the difficulty of the pardon of sin, to Consider what God does on his part.
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On Gods part, for our pardon is required. First, not onely mercy and grace, but great and wonderfull grace and mercy, Psal. 51.1. Mercy, tender mercies, multitude of tender mercies, Psal. 86.5. Ready to forgive. I but it is out of mercy that hee forgives.
On God's part, for our pardon is required. First, not only mercy and grace, but great and wonderful grace and mercy, Psalm 51.1. Mercy, tender Mercies, multitude of tender Mercies, Psalm 86.5. Ready to forgive. I but it is out of mercy that he forgives.
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And what will any mercy serve the turne? No, ready to forgive and plenteous in mercy.
And what will any mercy serve the turn? No, ready to forgive and plenteous in mercy.
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So that unto forgivenesse is required, not onely mercy, not any ordinary and common mercy, but plenty of mercy.
So that unto forgiveness is required, not only mercy, not any ordinary and Common mercy, but plenty of mercy.
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The Apostle speakes of the riches of Gods grace, and Ephes. 2.1. You hath hee quickned, who were dead in trespasses and in sinnes.
The Apostle speaks of the riches of God's grace, and Ephesians 2.1. You hath he quickened, who were dead in Trespasses and in Sins.
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But whence was it? vers. 4. From God who is rich in mercy.
But whence was it? vers. 4. From God who is rich in mercy.
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Therefore to the pardon of sinne is required not only grace and mercy, but riches of Grace, riches of Mercy.
Therefore to the pardon of sin is required not only grace and mercy, but riches of Grace, riches of Mercy.
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And God in the pardon of a sinner, layes forth the riches of his mercy, the riches of his grace.
And God in the pardon of a sinner, lays forth the riches of his mercy, the riches of his grace.
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When a rich man gives a poore man an almes, hee gives him somewhat of his riches,
When a rich man gives a poor man an alms, he gives him somewhat of his riches,
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but brings not out his whole riches, layes not out his treasures upon him. Riches is an abundance of things pretious.
but brings not out his Whole riches, lays not out his treasures upon him. Riches is an abundance of things precious.
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But now God in pardoning a sinner layes out his treasures and riches, Ephes. 2.7. That hee might shew the exceeding riches of his grace.
But now God in pardoning a sinner lays out his treasures and riches, Ephesians 2.7. That he might show the exceeding riches of his grace.
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Now some pence, some shillings are not so hard to be had, common mercies of food and rayment, preservation, these be but penny mercies, shilling mercies,
Now Some pence, Some shillings Are not so hard to be had, Common Mercies of food and raiment, preservation, these be but penny Mercies, shilling Mercies,
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but pardon of sinne that is riches of Grace: And it is not so easie to get riches of mercy in pardon, as it is to get the penny mercies of food and rayment. Is it thinke wee so easie a thing to get multitude of mercies, plenty of mercy, riches and treasures of grace which are to be brought forth,
but pardon of sin that is riches of Grace: And it is not so easy to get riches of mercy in pardon, as it is to get the penny Mercies of food and raiment. Is it think we so easy a thing to get multitude of Mercies, plenty of mercy, riches and treasures of grace which Are to be brought forth,
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and laid out in the pardon of sinne? Secondly, not onely power and might, but his infinite power, his Almighty power, Psal. 99.8.
and laid out in the pardon of sin? Secondly, not only power and might, but his infinite power, his Almighty power, Psalm 99.8.
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Deus fortis, &, condonans eis, not onely is hee a mercifull God forgiving, but hee is a strong God in forgiving, not onely his infinite mercy, but his infinite power is required,Deus fortis, &, condonans eis, not only is he a merciful God forgiving, but he is a strong God in forgiving, not only his infinite mercy, but his infinite power is required,
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and hath a concurrence in the pardon of sinne. And therefore see Psal. 86.5.8. No God like him, no works like his;
and hath a concurrence in the pardon of sin. And Therefore see Psalm 86.5.8. No God like him, no works like his;
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as being of God, of that infinite power as to pardon sinne. And therefore hence that same Mich. 7.18.
as being of God, of that infinite power as to pardon sin. And Therefore hence that same Mich. 7.18.
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Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? hee retaineth not his anger for ever, because hee delighteth in mercy. Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? he retaineth not his anger for ever, Because he delights in mercy.
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So that to pardon sinne is as great a worke as to shake heaven and earth,
So that to pardon sin is as great a work as to shake heaven and earth,
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yea as to make heaven and earth.
yea as to make heaven and earth.
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Is it an easie thing to shake heaven and earth? It cannot be done but by an Almighty power;
Is it an easy thing to shake heaven and earth? It cannot be done but by an Almighty power;
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because it cannot be done but by an Almighty power: Therefore it is not an easie worke;
Because it cannot be done but by an Almighty power: Therefore it is not an easy work;
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and therfore by the same reason no easie worke to have sinne pardoned, because an Almighty power is required thereto.
and Therefore by the same reason no easy work to have sin pardoned, Because an Almighty power is required thereto.
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So then, wee see that it is no such easie thing to get pardon.
So then, we see that it is no such easy thing to get pardon.
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Now these things are not spoken to discourage and dishearten men from seeking pardon, but to quicken and awaken men to take paines for it.
Now these things Are not spoken to discourage and dishearten men from seeking pardon, but to quicken and awaken men to take pains for it.
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Slothfull and lazie endeavours will never get things that be hard and difficult. The harder things are to be gotten, the harder must men labour to get them.
Slothful and lazy endeavours will never get things that be hard and difficult. The harder things Are to be got, the harder must men labour to get them.
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There is no discouragement in the difficulty of obtaining pardon, because though it be hard, yet,
There is no discouragement in the difficulty of obtaining pardon, Because though it be hard, yet,
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Secondly, it is possible, and the worke feasable. All the paines in the world will not effect impossibilities.Secondly, it is possible, and the work feasible. All the pains in the world will not Effect impossibilities.
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But though things be hard and difficult, yet so long as possible, there is roome for, and encouragement to endeavours.
But though things be hard and difficult, yet so long as possible, there is room for, and encouragement to endeavours.
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There is therefore a possibility of pardon.
There is Therefore a possibility of pardon.
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David that so struggles for it, Psal. 51.1, 2. Hee else-where blesses God for it, Psal. 103.2, 3. Blesse the Lord, O my soule, (saith hee) and forget not all his benefits. David that so struggles for it, Psalm 51.1, 2. He elsewhere Blesses God for it, Psalm 103.2, 3. Bless the Lord, Oh my soul, (Says he) and forget not all his benefits.
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Who forgiveth all thine iniquities, who healeth all thy diseases. Who forgiveth all thine iniquities, who heals all thy diseases.
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And so that iniquity for which hee had beg'd pardon so hard, Psal. 51. was then forgiven:
And so that iniquity for which he had begged pardon so hard, Psalm 51. was then forgiven:
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So that the work was done hardly, but yet it was done. Pardon came hardly, but yet it came.
So that the work was done hardly, but yet it was done. Pardon Come hardly, but yet it Come.
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There was a time when David roared was disquieted in his spirit, and hee could have no quiet, Psal. 32.3, 4. But yet there came a time when David could say, Thou forgavest the iniquity of my sinne, vers.
There was a time when David roared was disquieted in his Spirit, and he could have no quiet, Psalm 32.3, 4. But yet there Come a time when David could say, Thou forgavest the iniquity of my sin, vers.
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5. Hezekiah chatters like a Crane, or Swallow, mournes as a Dove, his eyes faile with looking upward, Isa. 38.14.
5. Hezekiah chatters like a Crane, or Swallow, mourns as a Dove, his eyes fail with looking upward, Isaiah 38.14.
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But vers. 17. Thou hast cast all my sinnes behinde thy backe. David here prayes that God would take away his iniquity.
But vers. 17. Thou hast cast all my Sins behind thy back. David Here prays that God would take away his iniquity.
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It is idle to pray for impossibilities, if it had beene an impossible thing, it had beene weakely done of David to have prayed for that which could not have been.
It is idle to pray for impossibilities, if it had been an impossible thing, it had been weakly done of David to have prayed for that which could not have been.
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Prayer is grounded upon promises, all things promised are things possible.
Prayer is grounded upon promises, all things promised Are things possible.
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So then, though it be an hard thing, yet being possible, it being a possible thing,
So then, though it be an hard thing, yet being possible, it being a possible thing,
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yet an hard thing, Let it make us shake off both all slothfulnesse out of a conceit of easinesse, and all despondencie of spirit out of a conceit of the impossibility of obtaining it.
yet an hard thing, Let it make us shake off both all slothfulness out of a conceit of easiness, and all despondency of Spirit out of a conceit of the impossibility of obtaining it.
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Secondly, these false principles removed, set upon the meanes by which it may be had. And they are these:Secondly, these false principles removed, Set upon the means by which it may be had. And they Are these:
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First, Faith in the blood of Christ. There is no pardon to be had without blood.First, Faith in the blood of christ. There is no pardon to be had without blood.
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It was the Doctrine of the legall Sacrifices, Heb. 9.22. Almost all things are by Law purged with blood, and without shedding of blood is no remission.
It was the Doctrine of the Legal Sacrifices, Hebrew 9.22. Almost all things Are by Law purged with blood, and without shedding of blood is no remission.
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And it is not any blood that will serve the turne, not the blood of Bulls and Goates, Heb. 10.4. It is not possible that the blood of buls and goats should take away sinnes.
And it is not any blood that will serve the turn, not the blood of Bulls and Goats, Hebrew 10.4. It is not possible that the blood of Bulls and Goats should take away Sins.
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David then might under the Law haue soone had his iniquitie taken away: nor yet the blood of men.David then might under the Law have soon had his iniquity taken away: nor yet the blood of men.
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God neuer appointed men to be sacrificed as the Heathens did, and as the Idolatrous Israelites did, Psal. 106.37, 38. because as impossible for mans blood,
God never appointed men to be sacrificed as the heathens did, and as the Idolatrous Israelites did, Psalm 106.37, 38. Because as impossible for men blood,
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as goates blood to take away sin but it must bee the blood of God. Act. 20. that is the blood of the Lord Christ who is God.
as Goats blood to take away since but it must be the blood of God. Act. 20. that is the blood of the Lord christ who is God.
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Remission of sin is to be had alone by the blood of Christ. It is his blood that washes from sinne, Apoc. 1.5. yea it is his blood that washes white, Apoc. 7.14. God promises to give a white stone to him that overcomes, Apoc. 2.17. to give the pardon of sinne.
Remission of since is to be had alone by the blood of christ. It is his blood that washes from sin, Apocalypse 1.5. yea it is his blood that washes white, Apocalypse 7.14. God promises to give a white stone to him that overcomes, Apocalypse 2.17. to give the pardon of sin.
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A man must be washed in Christs blood, and washed white in that before hee can have that white stone given him.
A man must be washed in Christ blood, and washed white in that before he can have that white stone given him.
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It is then Christs blood that takes away iniquity. But now this blood takes not away unlesse this blood be applyed.
It is then Christ blood that Takes away iniquity. But now this blood Takes not away unless this blood be applied.
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It washes white, but yet there must be washing before there can be whitenesse. Therefore the Apostle speakes not onely of blood,
It washes white, but yet there must be washing before there can be whiteness. Therefore the Apostle speaks not only of blood,
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but of the sprinkling of the blood of Jesus Christ, 1 Pet. 1, 2. It is not enough that there be the blood of Christ,
but of the sprinkling of the blood of jesus christ, 1 Pet. 1, 2. It is not enough that there be the blood of christ,
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and that hee hath shed it, but there must be besides the shedding of it, the sprinkling of it.
and that he hath shed it, but there must be beside the shedding of it, the sprinkling of it.
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Christs blood was shed upon the Crosse, and yet all mens sinnes are not pardoned; and what is the reason? Because though his blood were shed on the Crosse,
Christ blood was shed upon the Cross, and yet all men's Sins Are not pardoned; and what is the reason? Because though his blood were shed on the Cross,
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yet that blood is not sprinkled upon their hearts and consciences: And pardon must be had, not onely from blood shed, but from blood sprinkled.
yet that blood is not sprinkled upon their hearts and Consciences: And pardon must be had, not only from blood shed, but from blood sprinkled.
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Therefore David prayes, Psal. 51. Purge mee with hysope; it was the blood that purged, but yet it was the hysope that sprinkled the blood:
Therefore David prays, Psalm 51. Purge me with hyssop; it was the blood that purged, but yet it was the hyssop that sprinkled the blood:
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It must be sprinkled blood that must be purging blood:
It must be sprinkled blood that must be purging blood:
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So it must be Christs blood sprinkled upon the conscience that must take away iniquity. Well,
So it must be Christ blood sprinkled upon the conscience that must take away iniquity. Well,
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but how comes Christs blood to be sprinkled upon the conscience? It is true that Christ sprinkles his blood upon a sinner, Eze. 36.25. I will sprinkle cleane water upon you, and yee shall be cleane; and Isa. 52.15. So shall hee sprinkle many Nations:
but how comes Christ blood to be sprinkled upon the conscience? It is true that christ sprinkles his blood upon a sinner, Ezekiel 36.25. I will sprinkle clean water upon you, and ye shall be clean; and Isaiah 52.15. So shall he sprinkle many nations:
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but yet it is as true, that a sinner must besprinkle himselfe also.
but yet it is as true, that a sinner must besprinkle himself also.
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Wee must not shuffle off all to Christ, and say, It is hee that must sprinkle us with his blood,
we must not shuffle off all to christ, and say, It is he that must sprinkle us with his blood,
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and if hee will but sprinkle me, then my sinne shall be pardoned. But if wee will have our iniquity taken away, wee must besprinkle our selves.
and if he will but sprinkle me, then my sin shall be pardoned. But if we will have our iniquity taken away, we must besprinkle our selves.
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Lay these two Texts together, Apoc. 1.6. Hee hath washed us from our sinnes in his own blood. Apoc. 7.14. They have washed their robes, and made them white in the blood of the Lambe.
Lay these two Texts together, Apocalypse 1.6. He hath washed us from our Sins in his own blood. Apocalypse 7.14. They have washed their robes, and made them white in the blood of the Lamb.
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So that not onely Christ washes, but they also themselves wash with Christs blood: And therefore it is that men are called upon to wash themselves, Isa. 1.15. Wash you, make you cleane.
So that not only christ washes, but they also themselves wash with Christ blood: And Therefore it is that men Are called upon to wash themselves, Isaiah 1.15. Wash you, make you clean.
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It is cleere therefore that some way men must have an hand in washing and sprinkling themselves with Christs blood, if they will have pardon.
It is clear Therefore that Some Way men must have an hand in washing and sprinkling themselves with Christ blood, if they will have pardon.
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But now, how may a man wash and besprinkle himselfe? That is done by faith and by beleeving in Christ. Therefore Rom. 3.25. through faith in his blood.
But now, how may a man wash and besprinkle himself? That is done by faith and by believing in christ. Therefore Rom. 3.25. through faith in his blood.
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Faith is the hand of the soule, and the soule by faith puts her hand into Christs blood, puts her hand into the wounds of Christ, takes there of his blood,
Faith is the hand of the soul, and the soul by faith puts her hand into Christ blood, puts her hand into the wounds of christ, Takes there of his blood,
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and besprinkles her selfe, and washes, and wrinces off her guilt and defilement.
and besprinkles her self, and washes, and wrinces off her guilt and defilement.
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Faith taking Christs blood, and besprinkling the soule with it, applying it unto the conscience, thereby is iniquity taken away, and pardoned. Zech. 13.1. Christs blood is a fountaine opened for sinne, viz. to take away sinne and iniquity.
Faith taking Christ blood, and besprinkling the soul with it, applying it unto the conscience, thereby is iniquity taken away, and pardoned. Zechariah 13.1. Christ blood is a fountain opened for sin, viz. to take away sin and iniquity.
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God opens that Fountaine, and there is an healing vertue in that Bath to purge and cure the soule from guilt.
God Opens that Fountain, and there is an healing virtue in that Bath to purge and cure the soul from guilt.
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But now though there be an healing vertue in the Bath, yet a man cannot be healed unlesse hee will goe into the Bath.
But now though there be an healing virtue in the Bath, yet a man cannot be healed unless he will go into the Bath.
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When the Angel moved in the waters at the poole of Bethesda, there was some healed, but not every one that was diseased, but hee that first stept in. When the Angel moved in the waters At the pool of Bethesda, there was Some healed, but not every one that was diseased, but he that First stepped in.
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Men might have lyen long enough in the porches of Bethesda, looking on the water and motion and still have beene as leprous and filthy as before,
Men might have lyen long enough in the Porches of Bethesda, looking on the water and motion and still have been as leprous and filthy as before,
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but hee that would be healed must step in, must plunge himselfe into the poole.
but he that would be healed must step in, must plunge himself into the pool.
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So Christs blood that fountaine is opened to take away sinne, but it is not lying by the fountaine,
So Christ blood that fountain is opened to take away sin, but it is not lying by the fountain,
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nor looking onely upon the fountaine, but it is stepping into the fountaine, and wrincing, and washing in that fountaine that takes away sinne.
nor looking only upon the fountain, but it is stepping into the fountain, and wrincing, and washing in that fountain that Takes away sin.
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Now faith is that by which a man goes into that fountaine, by which hee washes and wrinces himselfe in that fountaine, by which hee plunges and douzes himselfe in the poole,
Now faith is that by which a man Goes into that fountain, by which he washes and wrinces himself in that fountain, by which he plunges and douzes himself in the pool,
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and so gets off his guilt.
and so gets off his guilt.
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Hence it is that in Scripture we are said to have pardon by faith, Act. 13.38.
Hence it is that in Scripture we Are said to have pardon by faith, Act. 13.38.
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Through this man is preached unto you, and so offered unto you, the forgivenesse of sinnes. I, it is offered to us in him,Through this man is preached unto you, and so offered unto you, the forgiveness of Sins. I, it is offered to us in him,
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but how shall we come by it? vers. 39. And by him all that beleeve are justified from all things, &c. Matth. 9.2. hee seeing their faith, viz. The palsey mans as well as the other, said unto the sicke of the palsey, Sonne be of good comfort thy sinnes are forgiven thee. Luc. 7.48, 49, 50. And hee said unto her, thy sinnes are forgiven.
but how shall we come by it? vers. 39. And by him all that believe Are justified from all things, etc. Matthew 9.2. he seeing their faith, viz. The palsy men as well as the other, said unto the sick of the palsy, Son be of good Comfort thy Sins Are forgiven thee. Luke 7.48, 49, 50. And he said unto her, thy Sins Are forgiven.
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And they that sate at meate with him, began to say within themselves, Who is this that forgiveth sinnes also? And hee said to the Woman, Thy faith hath saved thee, goe in peace. And they that sat At meat with him, began to say within themselves, Who is this that forgiveth Sins also? And he said to the Woman, Thy faith hath saved thee, go in peace.
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There is then the way to get iniquity taken away.
There is then the Way to get iniquity taken away.
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1883
Faith layes every beleevers sinnes upon Christ, as upon the scape goate, and he as the scape goate beares and carries them away into a land of separation.
Faith lays every believers Sins upon christ, as upon the escape goat, and he as the escape goat bears and carries them away into a land of separation.
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1884
Thus then remission is had by blood, by the blood of Christ, by his blood shed, by his blood sprinkled upon us, by faith in his blood, by faith sprinkling and washing us with the blood, by faith applying his blood and merit to our selves.
Thus then remission is had by blood, by the blood of christ, by his blood shed, by his blood sprinkled upon us, by faith in his blood, by faith sprinkling and washing us with the blood, by faith applying his blood and merit to our selves.
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So then, if wee would get sin taken away, wee must get faith in Christs blood,
So then, if we would get since taken away, we must get faith in Christ blood,
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and strive, and wrestle hard to beleeve. It is a very hard thing to beleeve in Christs blood.
and strive, and wrestle hard to believe. It is a very hard thing to believe in Christ blood.
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A great many thinke it easie to beleeve in Christ, and the truth is, that it is easie to beleeve as they doe, they come easily by their faith that it may well be questioned whether they come honestly by it or not.
A great many think it easy to believe in christ, and the truth is, that it is easy to believe as they do, they come Easily by their faith that it may well be questioned whither they come honestly by it or not.
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As therefore wee ever desire to have our sinnes pardoned, so never give wee our soules rest till wee have gotten true faith indeed.
As Therefore we ever desire to have our Sins pardoned, so never give we our Souls rest till we have got true faith indeed.
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So long as you live and goe on in your unbeleefe, it is impossible to have the pardon of sinne.
So long as you live and go on in your unbelief, it is impossible to have the pardon of sin.
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Hee that beleeveth not the wrath of God abideth on him, Joh. 3. ult. There is no pardon so long as under wrath.He that Believeth not the wrath of God Abideth on him, John 3. ult. There is no pardon so long as under wrath.
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So long as in unbeleefe, so long under wrath, Tit. 1. To the unbeleeving all things are unclean, their consciences being defiled.
So long as in unbelief, so long under wrath, Tit. 1. To the unbelieving all things Are unclean, their Consciences being defiled.
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So long then as a man is in unbeleefe, so long hee is defiled, because sinne being not pardoned the guilt thereof defiles his conscience and his person.
So long then as a man is in unbelief, so long he is defiled, Because sin being not pardoned the guilt thereof defiles his conscience and his person.
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1893
How many be there that have had the pardon of sinne preached to them, and offered to them in the Gospel in the Name of Christ,
How many be there that have had the pardon of sin preached to them, and offered to them in the Gospel in the Name of christ,
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and yet to this day their sinnes are upon them, and not taken away? And what is the reason of it? Because they are not sprinkled with Christs blood.
and yet to this day their Sins Are upon them, and not taken away? And what is the reason of it? Because they Are not sprinkled with Christ blood.
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And why not? Because they want an hand of faith to take the blood of Christ which is shed,
And why not? Because they want an hand of faith to take the blood of christ which is shed,
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and to sprinkle it upon their owne consciences.
and to sprinkle it upon their own Consciences.
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And so for want of faith they have all their sinnes lye unpardoned upon their soules. Secondly, repentance for sin.
And so for want of faith they have all their Sins lie unpardoned upon their Souls. Secondly, Repentance for since.
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There is no pardon to be had without repentance. As there is a faith unto life, Joh. 6.47. Hee that beleeveth on mee hath life:
There is no pardon to be had without Repentance. As there is a faith unto life, John 6.47. He that Believeth on me hath life:
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And a justification of life, Rom. 5.18. So there is a repentance unto life, Act. 11.18.
And a justification of life, Rom. 5.18. So there is a Repentance unto life, Act. 11.18.
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And as the Lord Christ is a Saviour, so hee is a Prince, Act. 5.13.
And as the Lord christ is a Saviour, so he is a Prince, Act. 5.13.
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And to what end is hee both? A Prince and Saviour for to give repentance to Israel and forgivenesse of sinne.
And to what end is he both? A Prince and Saviour for to give Repentance to Israel and forgiveness of sin.
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Hee indeede gives forgivenesse of sinne, but hee also gives repentance, yea and hee gives repentance that he may give pardon:
He indeed gives forgiveness of sin, but he also gives Repentance, yea and he gives Repentance that he may give pardon:
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And where hee intends the latter, hee workes the former. David begs to have his iniquity taken away.
And where he intends the latter, he works the former. David begs to have his iniquity taken away.
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God hee promises to take away another thing, Ezek. 36.26. I will take away the stony heart out of your flesh.
God he promises to take away Another thing, Ezekiel 36.26. I will take away the stony heart out of your Flesh.
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It is a sure thing that they that will have iniquity taken away, must have the stony heart taken away;
It is a sure thing that they that will have iniquity taken away, must have the stony heart taken away;
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they that will have the sting taken out of their heart, must have the stone taken out of their heart, hee gives repentance and remission of sinnes,
they that will have the sting taken out of their heart, must have the stone taken out of their heart, he gives Repentance and remission of Sins,
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when he gives remission hee takes away the sting, when hee gives repentance hee takes away the stone;
when he gives remission he Takes away the sting, when he gives Repentance he Takes away the stone;
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and he first takes away the stone before hee removes the sting.
and he First Takes away the stone before he removes the sting.
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And therefore Christ joynes both these together in the commission hee gives his Apostles, Luc. 24.47. And that repentance and remission be preached in his Name.
And Therefore christ joins both these together in the commission he gives his Apostles, Luke 24.47. And that Repentance and remission be preached in his Name.
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They that preach remission in Christs Name, and preach repentance in his Name, they must first preach repentance before they preach remission. All to teach that they must have repentance that will have remission,
They that preach remission in Christ Name, and preach Repentance in his Name, they must First preach Repentance before they preach remission. All to teach that they must have Repentance that will have remission,
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and that repentance is a speciall meanes to get the pardon of sinne.
and that Repentance is a special means to get the pardon of sin.
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And therefore wee shall see that the promises of pardon are made to repentance, that when God promises to give pardon of sinne to any hee promises it to such as are so conditioned and so qualified with repentance. Zech. 13.1.
And Therefore we shall see that the promises of pardon Are made to Repentance, that when God promises to give pardon of sin to any he promises it to such as Are so conditioned and so qualified with Repentance. Zechariah 13.1.
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There is the promise of a fountaine that shall be opened for sinne, that is, to take away the sinne of Judah and Jerusalem. I,
There is the promise of a fountain that shall be opened for sin, that is, to take away the sin of Judah and Jerusalem. I,
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but that fountaine is yet unto the Jewes a sealed fountaine, their iniquity is not taken away, they yet lye under their guilt:
but that fountain is yet unto the Jews a sealed fountain, their iniquity is not taken away, they yet lie under their guilt:
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But yet there is a promise of a day when that sealed fountaine shall be broken up, and shall be opened.
But yet there is a promise of a day when that sealed fountain shall be broken up, and shall be opened.
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But what day is it? In that day. In what day? It hath reference to that which goes before in the former chapter.
But what day is it? In that day. In what day? It hath Referente to that which Goes before in the former chapter.
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See vers. 10, 11. &c. They shall looke upon me whom they have pierced, that is, they shall beleeve in Christ whom they crucified, And upon it they shall mourne for him, &c. They shall repent for that sinne of the rejection of Christ,
See vers. 10, 11. etc. They shall look upon me whom they have pierced, that is, they shall believe in christ whom they Crucified, And upon it they shall mourn for him, etc. They shall Repent for that sin of the rejection of christ,
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and the murder of him, In that day there shall be a great mourning in Jerusalem, &c. And in that day shall a fountaine be opened to the inhabitants of Jerusalem.
and the murder of him, In that day there shall be a great mourning in Jerusalem, etc. And in that day shall a fountain be opened to the inhabitants of Jerusalem.
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In that day then that Jerusalem shall mourne, in that day shall the fountaine be opened to Jerusalem for sinne.
In that day then that Jerusalem shall mourn, in that day shall the fountain be opened to Jerusalem for sin.
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Oh that mine head, sayes Ieremy, were as a fountaine of teares. O that mine head, Says Ieremy, were as a fountain of tears.
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When their heads and hearts shall be opened as a fountaine of teares to mourne for their sinnes,
When their Heads and hearts shall be opened as a fountain of tears to mourn for their Sins,
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then shall the fountaine of Christs blood be opened for their sinnes.
then shall the fountain of Christ blood be opened for their Sins.
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When they shall wash themselves in the fountaine of teares of repentance, in that day will God wash them in the fountaine of Christs blood. The day of repentance is the day of pardon, in that day a sinner repents, in that day God pardons, and takes away iniquity.
When they shall wash themselves in the fountain of tears of Repentance, in that day will God wash them in the fountain of Christ blood. The day of Repentance is the day of pardon, in that day a sinner repents, in that day God Pardons, and Takes away iniquity.
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There is no question but the Lord lives by his owne rule which he gives us to live by.
There is no question but the Lord lives by his own Rule which he gives us to live by.
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The rule hee gives us to live by is that Luc. 17.3, 4. If hee repent forgive him,
The Rule he gives us to live by is that Luke 17.3, 4. If he Repent forgive him,
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if hee trespasse against thee seven times, yet if he say, I repent, you shall forgive him. if he trespass against thee seven times, yet if he say, I Repent, you shall forgive him.
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As upon a brothers repentance wee must forgive, so upon our repentance God will forgive: Repent and thy brother must forgive, and repent, and God will forgive.
As upon a Brother's Repentance we must forgive, so upon our Repentance God will forgive: repent and thy brother must forgive, and Repent, and God will forgive.
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Alas what are our mercies to the mercies of God? Gods mercies are an Ocean, a boundlesse bottomlesse sea of mercies, our mercies are but small drops out of this Sea. Now if God do binde us that have but poore, small,
Alas what Are our Mercies to the Mercies of God? God's Mercies Are an Ocean, a boundless bottomless sea of Mercies, our Mercies Are but small drops out of this Sea. Now if God do bind us that have but poor, small,
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and a few drops to be thus mercifull, as upon repentance to forgive them, then surely the Lord whose mercies are as the waters of the Sea, that cover the earth, upon our repentance will give us pardon,
and a few drops to be thus merciful, as upon Repentance to forgive them, then surely the Lord whose Mercies Are as the waters of the Sea, that cover the earth, upon our Repentance will give us pardon,
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or else our drops should do more than his Sea, and hee should binde us to doe more with our drops of water,
or Else our drops should do more than his Sea, and he should bind us to do more with our drops of water,
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then hee will doe with his whole Sea. Surely as mans power, wisdome, justice, cannot exceed Gods,
then he will do with his Whole Sea. Surely as men power, Wisdom, Justice, cannot exceed God's,
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so neither can mans mercies and compassions goe beyond his.
so neither can men Mercies and compassions go beyond his.
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He that will have a trespasser against man pardoned upon his repentance before man, hee will pardon a trespasser against God upon his repentance before him.
He that will have a trespasser against man pardoned upon his Repentance before man, he will pardon a trespasser against God upon his Repentance before him.
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To this purpose also are those promises, Isa. 1.16, 17, 18. Come now, &c. Now:
To this purpose also Are those promises, Isaiah 1.16, 17, 18. Come now, etc. Now:
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When? Wash you make you cleane, &c. and then come, and though your sinnes be as Scarlet, &c. Scarlet is a deepe dye, a dye that will hold, a dye that will not easily be fetcht out, not easily made white:
When? Wash you make you clean, etc. and then come, and though your Sins be as Scarlet, etc. Scarlet is a deep die, a die that will hold, a die that will not Easily be fetched out, not Easily made white:
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And yet God promises to turne scarlet colour into snow colour, scarlet into white.
And yet God promises to turn scarlet colour into snow colour, scarlet into white.
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It is easie to turne white into scarlet, but not so easie to turne scarlet into white.
It is easy to turn white into scarlet, but not so easy to turn scarlet into white.
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And yet God will doe it.
And yet God will do it.
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Hee will wash them with the scarlet blood of Christ, and that shall turne their scarlet into white.
He will wash them with the scarlet blood of christ, and that shall turn their scarlet into white.
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Other blood dyes and staines what is washed in it, but Christs blood takes out staines, and makes white, Apoc. 7.14. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lambe.
Other blood dies and stains what is washed in it, but Christ blood Takes out stains, and makes white, Apocalypse 7.14. These Are they which Come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
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I, but when will God thus change their scarlet white, when will hee take away their iniquity? Then when they were washed and made cleane, &c. Upon the condition of their repentance hee would give them the pardon of their sinnes.
I, but when will God thus change their scarlet white, when will he take away their iniquity? Then when they were washed and made clean, etc. Upon the condition of their Repentance he would give them the pardon of their Sins.
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And upon the same condition is the same promise; Isa. 55.7.
And upon the same condition is the same promise; Isaiah 55.7.
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Let the wicked forsake his way, and the unrighteous man his thoughts, and let him returne unto the Lord, Let the wicked forsake his Way, and the unrighteous man his thoughts, and let him return unto the Lord,
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and hee will have mercy upon him, and to our God, for hee will abundantly pardon; hee will multiply to pardon.and he will have mercy upon him, and to our God, for he will abundantly pardon; he will multiply to pardon.
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And wee finde that God upon such condition hath made good his promise, Psal. 32.5. I acknowledged my sinne unto thee:
And we find that God upon such condition hath made good his promise, Psalm 32.5. I acknowledged my sin unto thee:
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and mine iniquity have I not hid:
and mine iniquity have I not hid:
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I said, I will confesse my transgressions unto the Lord, and thou forgavest the iniquity of my sinne. I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin.
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That is, I did repent and humble my soule in the confession of my sinne, and thou forgavest the iniquity of my sinne:
That is, I did Repent and humble my soul in the Confessi of my sin, and thou forgavest the iniquity of my sin:
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Not that repentance fetches in pardon by way of merit, as monie buyes pardons at Rome, nor yet that repentance layes hold on pardon, which is the worke of faith alone.
Not that Repentance Fetches in pardon by Way of merit, as money buys Pardons At Room, nor yet that Repentance lays hold on pardon, which is the work of faith alone.
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But for two reasons pardon followes upon repentance.
But for two Reasons pardon follows upon Repentance.
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First, Because the faith that lookes on Christs blood, lookes at the same time on its owne sinne,First, Because the faith that looks on Christ blood, looks At the same time on its own sin,
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and every beleeving sinner is at the same time a repenting sinner, Zech. 12.10. They shall see him whom they have pierced, and they shall mourne.
and every believing sinner is At the same time a repenting sinner, Zechariah 12.10. They shall see him whom they have pierced, and they shall mourn.
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So that faith not onely sees Christ, but sees him pierced, pierced by its owne sinne.
So that faith not only sees christ, but sees him pierced, pierced by its own sin.
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They not onely see Christ pierced, but Christ who they themselves have pierced: They see him, and mourne:
They not only see christ pierced, but christ who they themselves have pierced: They see him, and mourn:
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Faith lookes upon him with a mourning eye. The faith that lookes upon Christ is a repenting faith,Faith looks upon him with a mourning eye. The faith that looks upon christ is a repenting faith,
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and never repents and mournes more, then when it lookes most on Christ.
and never repents and mourns more, then when it looks most on christ.
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So that repentance being so necessary attendant upon faith, therefore the promise of remission is made to repentance.
So that Repentance being so necessary attendant upon faith, Therefore the promise of remission is made to Repentance.
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Secondly, the want of assurance of pardon doth no lesse disquiet the heart then the want of pardon it selfe.Secondly, the want of assurance of pardon does no less disquiet the heart then the want of pardon it self.
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Now suppose a man upon his faith have his pardon, yet hee cannot bee assured of it till hee doe repent.
Now suppose a man upon his faith have his pardon, yet he cannot be assured of it till he do Repent.
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Upon repentance God gives the assurance, and seales it to the conscience: And therefore upon repentance it is that pardon is promised.
Upon Repentance God gives the assurance, and Seals it to the conscience: And Therefore upon Repentance it is that pardon is promised.
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So then, would wee have the pardon of sinne, would wee have iniquity taken away? See then what is to be done.
So then, would we have the pardon of sin, would we have iniquity taken away? See then what is to be done.
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As thou wouldest have pardon, so fall close to the taske of repentance: So humble thy selfe for thy sinnes, mourne and be in bitternesse of spirit;
As thou Wouldst have pardon, so fallen close to the task of Repentance: So humble thy self for thy Sins, mourn and be in bitterness of Spirit;
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judge thy selfe and turne from thy sinnes, and God will then shew mercy to thee in thy pardon.
judge thy self and turn from thy Sins, and God will then show mercy to thee in thy pardon.
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So long as thou livest and lyest in thy sinnes, and goest on in thine impenitency and hardnesse of heart, thou canst not have the pardon,
So long as thou Livest and liest in thy Sins, and goest on in thine impenitency and hardness of heart, thou Canst not have the pardon,
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nor the hope of pardon of thy sinne.
nor the hope of pardon of thy sin.
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1966
You have many that hope their sins are pardoned, and that God hath taken away their injquity;
You have many that hope their Sins Are pardoned, and that God hath taken away their injquity;
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and why so? Why they thanke God they beleeve in Christ, and that with all their hearts.
and why so? Why they thank God they believe in christ, and that with all their hearts.
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It is well if they doe so.
It is well if they do so.
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But yet they that will have pardon must repent as well as beleeve: You thanke God you beleeve,
But yet they that will have pardon must Repent as well as believe: You thank God you believe,
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but in the meane time where is your repentance.
but in the mean time where is your Repentance.
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Though I had all faith so as I could remove mountaines, and yet have not love, I am nothing, 1 Cor. 13.2.Though I had all faith so as I could remove Mountains, and yet have not love, I am nothing, 1 Cor. 13.2.
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1972
So in this case, though thou hadst all faith so as thou couldest remove mountaines, yet if you want repentance, in this case thou art nothing;
So in this case, though thou Hadst all faith so as thou Couldst remove Mountains, yet if you want Repentance, in this case thou art nothing;
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thou hast not, nor canst have any pardon at Gods hand. Thou sayest thou beleevest, and therefore thou hopest thou hast thy pardon.
thou hast not, nor Canst have any pardon At God's hand. Thou Sayest thou Believest, and Therefore thou hopest thou hast thy pardon.
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1974
I, but the faith that helpes to pardon, is a repenting and a mourning faith. Thy faith is no such faith. Thou sayest thou beleevest;
I, but the faith that helps to pardon, is a repenting and a mourning faith. Thy faith is no such faith. Thou Sayest thou Believest;
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1975
I, but yet thou art a drunkard, a swearer, an uncleane, a covetous person.
I, but yet thou art a drunkard, a swearer, an unclean, a covetous person.
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1976
Thy faith is a swearing faith, thy faith is a drunken faith, thy faith is a whoring faith, a covetous faith.
Thy faith is a swearing faith, thy faith is a drunken faith, thy faith is a whoring faith, a covetous faith.
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1977
Now doest thou thinke that a whoring, drunken, swearing faith, is a faith that will help thee to the pardon of thy sinne? No such matter.
Now dost thou think that a whoring, drunken, swearing faith, is a faith that will help thee to the pardon of thy sin? No such matter.
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1978
In that day a fountaine shall be opened for sinne, Zech. 13.1.In that day a fountain shall be opened for sin, Zechariah 13.1.
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1979
But in what day? They shall see him whom they have pierced, and they shall mourne and be in bitternesse.
But in what day? They shall see him whom they have pierced, and they shall mourn and be in bitterness.
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1980
Not simply in that day when they have a faith to see him, but in that day when they shall see him, and mourne for him;
Not simply in that day when they have a faith to see him, but in that day when they shall see him, and mourn for him;
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1981
the promise is not made to any faith, but to a mourning faith, to a repenting faith.
the promise is not made to any faith, but to a mourning faith, to a repenting faith.
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1982
Doe but marke that passage, Act. 8.13. Then Simon himselfe beleeved also, yea and was baptized, and continued, and kept company with Philip.
Doe but mark that passage, Act. 8.13. Then Simon himself believed also, yea and was baptised, and continued, and kept company with Philip.
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1983
Here was a faith that Simon Magus had:
Here was a faith that Simon Magus had:
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But see vers. 22. Repent thee of this thy wickednesse, if perhaps the thought of thine heart may be forgiven thee, and vers. 23. Therefore there is a faith that men may have,
But see vers. 22. repent thee of this thy wickedness, if perhaps the Thought of thine heart may be forgiven thee, and vers. 23. Therefore there is a faith that men may have,
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1985
and yet they may be guilty of wickednesse, there is a faith that men may have,
and yet they may be guilty of wickedness, there is a faith that men may have,
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1986
and yet be in the gall of bitternesse, yet be in the bonds of iniquity:
and yet be in the Gall of bitterness, yet be in the bonds of iniquity:
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1987
And such a faith will not serve for pardon, but if men will have pardon, they must repent of their wickednesse:
And such a faith will not serve for pardon, but if men will have pardon, they must Repent of their wickedness:
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1988
The faith that must helpe to the pardon of sinne, must be a repenting faith.
The faith that must help to the pardon of sin, must be a repenting faith.
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1989
And though thou talke of faith, whilest thine heart akes, yet if thy faith be not a mourning, repenting faith, thy sinnes are not pardoned, thine iniquity is not taken away, Apoc. 2.17.
And though thou talk of faith, whilst thine heart akes, yet if thy faith be not a mourning, repenting faith, thy Sins Are not pardoned, thine iniquity is not taken away, Apocalypse 2.17.
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To him that overcomes I will give a white stone, that is, I will give him the pardon of his sinne,To him that overcomes I will give a white stone, that is, I will give him the pardon of his sin,
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1991
as a white stone was a token of absolution and discharge to a man questioned for his life.
as a white stone was a token of absolution and discharge to a man questioned for his life.
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1992
So long as men live in their sins, they are all blacke and filthy, they are Ethiopians in their blacke skins.
So long as men live in their Sins, they Are all black and filthy, they Are Ethiopians in their black skins.
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Doe you thinke that God will give the white stones to such as have blacke soules? They must be white that will have the white stone.
Do you think that God will give the white stones to such as have black Souls? They must be white that will have the white stone.
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1994
How shall men become white? Dan. 11.39.
How shall men become white? Dan. 11.39.
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1995
They shall be afflicted, that they may bee brought to repentance, and so be made white. Repentance makes white,They shall be afflicted, that they may be brought to Repentance, and so be made white. Repentance makes white,
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1996
and when men are made white by repentance, then God gives them the white stone, seales to them the pardon of their sinnes.
and when men Are made white by Repentance, then God gives them the white stone, Seals to them the pardon of their Sins.
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1997
Therefore as ever wee desire to get the pardon of sinne, so be wee humbled, and repent for sinne.
Therefore as ever we desire to get the pardon of sin, so be we humbled, and Repent for sin.
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1998
Secondly, if pardon of sinne bee a thing so much to be looked after, and of such concernement,Secondly, if pardon of sin be a thing so much to be looked After, and of such concernment,
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1999
then give thy soule no rest till thou hast gotten assurance of the pardon of sinne,
then give thy soul no rest till thou hast got assurance of the pardon of sin,
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2000
and till thou knowest that thy sinne is taken away. For God doth not onely pardon sinne,
and till thou Knowest that thy sin is taken away. For God does not only pardon sin,
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2001
but God assures a sinner of his pardon, not onely gives but seales a pardon, and this is properly the white stone, the seale and token of absolution and pardon.
but God assures a sinner of his pardon, not only gives but Seals a pardon, and this is properly the white stone, the seal and token of absolution and pardon.
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2002
What is a man the better for a pardon if he know it not? A condemned Malefactor may have a pardon,
What is a man the better for a pardon if he know it not? A condemned Malefactor may have a pardon,
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2003
but so long as hee knowes it not, he is in as much feare and perplexity of spirit,
but so long as he knows it not, he is in as much Fear and perplexity of Spirit,
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2004
as another Malefactour that hath none: There is no difference betweene them in regard of quiet and peace of spirit.
as Another Malefactor that hath none: There is no difference between them in regard of quiet and peace of Spirit.
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2005
Therefore the Lord not onely pardons sinners, but when hee pardons them, hee makes it known unto them,
Therefore the Lord not only Pardons Sinners, but when he Pardons them, he makes it known unto them,
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2006
and assures their consciences of it, that so they may not onely have pardon, but peace and joy of spirit.
and assures their Consciences of it, that so they may not only have pardon, but peace and joy of Spirit.
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2007
Doe but consider that Text, Zech. 3.3, 4. Joshua was there cloathed with filthy garments, and stood before the Angel, before Christ;
Doe but Consider that Text, Zechariah 3.3, 4. joshua was there clothed with filthy garments, and stood before the Angel, before christ;
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2008
and vers. 4. Christ speakes twice, hee speakes to them that stood by, and to Ioshua himselfe.
and vers. 4. christ speaks twice, he speaks to them that stood by, and to Ioshua himself.
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2009
To them that stood by, hee said, Take away the filthy garments from him. It is my will and pleasure that Ioshua's sins be taken away and pardoned.To them that stood by, he said, Take away the filthy garments from him. It is my will and pleasure that Joshua's Sins be taken away and pardoned.
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2010
That's happy for Ioshua: But is that all? No, he speakes a second time. And unto him he said, not only unto them that stood by, but unto him,
That's happy for Ioshua: But is that all? No, he speaks a second time. And unto him he said, not only unto them that stood by, but unto him,
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2011
unto Ioshua hee said, Behold I have caused thine iniquity to passe from thee.
unto Ioshua he said, Behold I have caused thine iniquity to pass from thee.
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2012
So that Christ doth not onely pardon a sinner, but gives the pardoned sinner assurance of it.
So that christ does not only pardon a sinner, but gives the pardoned sinner assurance of it.
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2013
There is not onely a sentence of absolution pronounced in the Court of Heaven before those that stand before Christ,
There is not only a sentence of absolution pronounced in the Court of Heaven before those that stand before christ,
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but a sentence of absolution pronounced in the Court of Conscience. Hee not onely sayes to them that stood before him, Ioshuaes sinne is pardoned,
but a sentence of absolution pronounced in the Court of Conscience. He not only Says to them that stood before him, Joshua's sin is pardoned,
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but hee sayes to Ioshua himselfe, and unto him he said, Ioshua thy sinne is pardoned,
but he Says to Ioshua himself, and unto him he said, Ioshua thy sin is pardoned,
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2016
as to the palsey man, Be of good comfort, thy sinnes are forgiven thee.
as to the palsy man, Be of good Comfort, thy Sins Are forgiven thee.
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2017
Therefore should we not onely labour for pardon, but for the knowledge of it, for thereupon lyes our peace and comfort.
Therefore should we not only labour for pardon, but for the knowledge of it, for thereupon lies our peace and Comfort.
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2018
Quest. How may a man know then that his sinne is pardoned.Quest. How may a man know then that his sin is pardoned.
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Answ. Besides the secret testimony and witnesse of Gods Spirit sealing a mans pardon to him in the very acts of holy duties and Ordinances, it may be knowne by these things:Answer Beside the secret testimony and witness of God's Spirit sealing a men pardon to him in the very acts of holy duties and Ordinances, it may be known by these things:
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First, by the mortification of sinne, and the taking away the reigning power thereof.First, by the mortification of sin, and the taking away the reigning power thereof.
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There is in sinne a double power: There is a condemning power, and there is a commanding power, by wch it rules and reigns in a mans heart,
There is in sin a double power: There is a condemning power, and there is a commanding power, by which it rules and reigns in a men heart,
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so as hee is under the obedience of it.
so as he is under the Obedience of it.
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There is the guilt of sinne, and there is the dominion of sinne, that by which it rules in the hearts and lives of men:
There is the guilt of sin, and there is the dominion of sin, that by which it rules in the hearts and lives of men:
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of the first yee have mention, Rom. 3.19. That all the world may become guilty before God. Of the second, Rom. 6.14. Sinne shall not have dominion over you.
of the First ye have mention, Rom. 3.19. That all the world may become guilty before God. Of the second, Rom. 6.14. Sin shall not have dominion over you.
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The guilt is the damning power, and the dominion is the reigning power. Now David here prayes, Take away the iniquity of thy servant; that is, pardon my sinne.
The guilt is the damning power, and the dominion is the reigning power. Now David Here prays, Take away the iniquity of thy servant; that is, pardon my sin.
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Now pardon of sinne stands in the taking away of the damning and condemning power,
Now pardon of sin Stands in the taking away of the damning and condemning power,
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and when a man knowes that the damning and condemning power of his sinne is taken away,
and when a man knows that the damning and condemning power of his sin is taken away,
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then hee may know that his sinne is pardoned.
then he may know that his sin is pardoned.
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But how shall a man know that the damning power of sinne is taken away? Then is the damning power taken away when the reigning power is taken away:
But how shall a man know that the damning power of sin is taken away? Then is the damning power taken away when the reigning power is taken away:
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Then is the condemning power taken away when the commanding power is taken away: Then is the guilt taken away, when the dominion is taken away.
Then is the condemning power taken away when the commanding power is taken away: Then is the guilt taken away, when the dominion is taken away.
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Wheresoever sinne is pardoned, it is sinne subdued, it is sinne mortified, it is sinne forsaken, and cast off:
Wheresoever sin is pardoned, it is sin subdued, it is sin mortified, it is sin forsaken, and cast off:
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So that if a man know his sinne to be mortified, subdued, and know himselfe delivered from the reigning and commanding power of it, hee may be confident in it that hee is delivered from the damning power of it.
So that if a man know his sin to be mortified, subdued, and know himself Delivered from the reigning and commanding power of it, he may be confident in it that he is Delivered from the damning power of it.
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Justification is called the Justification of life, Rom. 5.18.
Justification is called the Justification of life, Rom. 5.18.
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As it is a Justification of life, so it may be called a justification of Death. A justification of life to a mans person that is pardoned, a justification of death to a mans sinne when hee is pardoned,
As it is a Justification of life, so it may be called a justification of Death. A justification of life to a men person that is pardoned, a justification of death to a men sin when he is pardoned,
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because upon the justification of a mans person followes necessarily the mortification of a mans lusts:
Because upon the justification of a men person follows necessarily the mortification of a men Lustiest:
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And so pardoned sinne is deaded sinne. Sinne no sooner loses the Sword to kill, but it loses the Scepter to rule:
And so pardoned sin is deadened sin. Sin no sooner loses the Sword to kill, but it loses the Sceptre to Rule:
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and therefore if the Scepter be lost, the sword is lost.
and Therefore if the Sceptre be lost, the sword is lost.
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If the dominion be mortified, the guilt is certainely pardoned, for all dominion flowes from guilt,
If the dominion be mortified, the guilt is Certainly pardoned, for all dominion flows from guilt,
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and it is the condemning power that enables sin with a commanding power:
and it is the condemning power that enables since with a commanding power:
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So that if the commanding power be taken away, it is a sure signe that the condemning power is taken away,
So that if the commanding power be taken away, it is a sure Signen that the condemning power is taken away,
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for otherwise the commanding power would remaine in full force and strength.
for otherwise the commanding power would remain in full force and strength.
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See Mic. 7.18, 19. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
See Mic. 7.18, 19. Who is a God like unto thee, that Pardoneth iniquity, and passes by the Transgression of the remnant of his heritage? he retaineth not his anger for ever, Because he delights in mercy.
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He will turne againe, he will have compassion on us:
He will turn again, he will have compassion on us:
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he will subdue our iniquities, and thou wilt cast all their sinnes into the depths of the Sea. Marke then where God pardons iniquity,he will subdue our iniquities, and thou wilt cast all their Sins into the depths of the Sea. Mark then where God Pardons iniquity,
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and casts sinnes into the depths of the Sea, there hee alwayes subdues iniquity: And therefore where iniquity is subdued, there iniquity is pardoned.
and Cast Sins into the depths of the Sea, there he always subdues iniquity: And Therefore where iniquity is subdued, there iniquity is pardoned.
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Lay together those two Texts, Rom. 11.26. He shall turne ungodlinesse from Jacob, that is, hee shall take away and pardon the sin of Jacob. But now Isa. 59.20. the words lye otherwise, Vnto them that turne from transgression in Iacob.
Lay together those two Texts, Rom. 11.26. He shall turn ungodliness from Jacob, that is, he shall take away and pardon the since of Jacob. But now Isaiah 59.20. the words lie otherwise, Unto them that turn from Transgression in Iacob.
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This diversifying of the words teaches thus much: That where ungodlinesse is turned from men, there men are turned from ungodlinesse;
This diversifying of the words Teaches thus much: That where ungodliness is turned from men, there men Are turned from ungodliness;
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where mens persons are justified, there mens lusts are mortified; where God gives men pardon of sinne, there God gives power against sinne:
where men's Persons Are justified, there men's Lustiest Are mortified; where God gives men pardon of sin, there God gives power against sin:
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And so also where God hath given power, there God hath given pardon; and where men are turned from transgression, there ungodlinesse is turned from them. Rom. 6.14. Sinne shall not have dominion over you, for ye are not under the Law, and so under guilt, but ye are under grace, you have your sinnes pardoned through the grace and mercy of God.
And so also where God hath given power, there God hath given pardon; and where men Are turned from Transgression, there ungodliness is turned from them. Rom. 6.14. Sin shall not have dominion over you, for you Are not under the Law, and so under guilt, but you Are under grace, you have your Sins pardoned through the grace and mercy of God.
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See then, that so long as under the Law, and under guilt, so long under the dominion of sinne.
See then, that so long as under the Law, and under guilt, so long under the dominion of sin.
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That when under grace and sinne pardoned, then sinne hath no dominion.
That when under grace and sin pardoned, then sin hath no dominion.
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And that therefore when men are not under the dominion, under the commanding power of sinne, that that is a sure signe they are under Grace, their sinnes are pardoned,
And that Therefore when men Are not under the dominion, under the commanding power of sin, that that is a sure Signen they Are under Grace, their Sins Are pardoned,
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and they are freed from the condemning power of them.
and they Are freed from the condemning power of them.
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Doe but marke that Text, Levit. 13.22, 23. If it spread much abroad in the skin,
Do but mark that Text, Levit. 13.22, 23. If it spread much abroad in the skin,
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then unclean, it is a plague. then unclean, it is a plague.
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To teach, that if sinne reigne, then a man is not pardoned, hee must be pronounced uncleane. But in the next verse.
To teach, that if sin Reign, then a man is not pardoned, he must be pronounced unclean. But in the next verse.
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If the spot stay in his place, and spread not, it is a bile, and the Priest shall pronounce him cleane. If the spot stay in his place, and spread not, it is a boil, and the Priest shall pronounce him clean.
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Strange that a man should have a spot, and a burning bile, and yet be pronounced cleane.
Strange that a man should have a spot, and a burning boil, and yet be pronounced clean.
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Why so? Because it stayes in its place, because it spreads not.
Why so? Because it stays in its place, Because it spreads not.
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To teach, that though men may have lusts and corruptions, which are spots in the soule,
To teach, that though men may have Lustiest and corruptions, which Are spots in the soul,
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yea burning biles, yet if they spread not, reigne not, they are not imputed, they are pardoned.
yea burning biles, yet if they spread not, Reign not, they Are not imputed, they Are pardoned.
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Therefore where the reigning, spreading, commanding power of sinne is gone, there the condemning power is also taken away.
Therefore where the reigning, spreading, commanding power of sin is gone, there the condemning power is also taken away.
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Wouldest thou then know whether thy sinnes be taken away or no? Looke into thine heart, into thy lusts, into thy life. Are thine iniquities subdued: Art thou turned from transgression:
Wouldst thou then know whither thy Sins be taken away or no? Look into thine heart, into thy Lustiest, into thy life. are thine iniquities subdued: Art thou turned from Transgression:
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Art thou free from the dominion of thy lusts? Lusts thou hast, but yet they are but burning biles, they be spots, but they stay in their place, they doe not spread: Are thy lusts mortified? be of good comfort, thy person is justified.
Art thou free from the dominion of thy Lustiest? Lustiest thou hast, but yet they Are but burning biles, they be spots, but they stay in their place, they do not spread: are thy Lustiest mortified? be of good Comfort, thy person is justified.
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Is the commanding power taken away? be of good comfort, the condemning power is taken away.
Is the commanding power taken away? be of good Comfort, the condemning power is taken away.
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This sayes unto thee, as Christ to Ioshua, I have passed by thine iniquity. But by this may many see that their sinnes are not pardoned.
This Says unto thee, as christ to Ioshua, I have passed by thine iniquity. But by this may many see that their Sins Are not pardoned.
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If pardoned, why under the power of habituall covetousnesse, drunkennesse, uncleanenesse? How is it that thy loose lusts have such command over thee.
If pardoned, why under the power of habitual covetousness, Drunkenness, uncleanness? How is it that thy lose Lustiest have such command over thee.
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Thy lusts subdue thee, they are not subdued, therefore not pardoned.
Thy Lustiest subdue thee, they Are not subdued, Therefore not pardoned.
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The spot spreads much abroad in thy skin, it is not a large bile, it is a plague.
The spot spreads much abroad in thy skin, it is not a large boil, it is a plague.
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Thou art undone, thou art in thy guilt, thy sinne is unpardoned. Apoc. 1.5, 6. They who are washed in Christs blood are made Kings and Priests.
Thou art undone, thou art in thy guilt, thy sin is unpardoned. Apocalypse 1.5, 6. They who Are washed in Christ blood Are made Kings and Priests.
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They that are pardoned, have their iniquities so subdued, that they reigne over as Kings, and sacrifice the bed of sinne in mortification as Priests. But now if sinne and lust be the King,
They that Are pardoned, have their iniquities so subdued, that they Reign over as Kings, and sacrifice the Bed of sin in mortification as Priests. But now if sin and lust be the King,
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and that reigne over thee, that be the King and thou be the slave and the drudge,
and that Reign over thee, that be the King and thou be the slave and the drudge,
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then art thou not washed in Christs blood, then are not thy sinnes pardoned.
then art thou not washed in Christ blood, then Are not thy Sins pardoned.
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Take it for a sure truth, that sinne unmortified is sinne unpardoned. Sinne in the throne is sinne unforgiven.
Take it for a sure truth, that sin unmortified is sin unpardoned. Sin in the throne is sin unforgiven.
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Secondly, By the sanctification of a mans heart and spirit.Secondly, By the sanctification of a men heart and Spirit.
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When God takes away iniquity, hee furnishes that man with all sanctifying graces of his Spirit.
When God Takes away iniquity, he furnishes that man with all sanctifying graces of his Spirit.
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Zech. 3, 4. I have caused thine iniquity to passe from thee. Zechariah 3, 4. I have caused thine iniquity to pass from thee.
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There is the pardon of sinne, And J will cloath thee with change of rayment, I will furnish thee with the graces of sanctification.
There is the pardon of sin, And J will cloth thee with change of raiment, I will furnish thee with the graces of sanctification.
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That as Ezek. 16.9, 10, 11. Then washed I thee with water: yea, I throughly washed away thy blood from thee, and anointed thee with oyle.
That as Ezekiel 16.9, 10, 11. Then washed I thee with water: yea, I thoroughly washed away thy blood from thee, and anointed thee with oil.
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I cloathed thee also with broidered worke, and shod thee with Badgers skin, and I girded thee about with fine linnen,
I clothed thee also with broidered work, and shod thee with Badgers skin, and I girded thee about with fine linen,
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and I covered thee with silke.
and I covered thee with silk.
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I decked thee also with ornaments, and J put bracelets upon thine hands, and a chaine on thy necke. So in this case.I decked thee also with Ornament, and J put bracelets upon thine hands, and a chain on thy neck. So in this case.
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So that wheresoever a man findes true sanctifying grace in his heart, it is an evidence that his sinnes are pardoned.
So that wheresoever a man finds true sanctifying grace in his heart, it is an evidence that his Sins Are pardoned.
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The love of Christ, and the love of God it is a grace of sanctification, and therefore it is a signe of pardon of sin. See Luc. 7.47. Wherefore I say unto thee, Her sinnes which are many, are forgiven, for she loved much:
The love of christ, and the love of God it is a grace of sanctification, and Therefore it is a Signen of pardon of since. See Luke 7.47. Wherefore I say unto thee, Her Sins which Are many, Are forgiven, for she loved much:
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but to whom little is forgiven, the same loveth little. but to whom little is forgiven, the same loves little.
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Where the particle, for, is not causall, not shewing the cause of her remission, but onely a signe of her remission, vers. 39. The Pharisee findes fault with Christ for suffering a sinner to be so familiar with him.
Where the particle, for, is not causal, not showing the cause of her remission, but only a Signen of her remission, vers. 39. The Pharisee finds fault with christ for suffering a sinner to be so familiar with him.
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Christs answer is, shee is no sinner. He proves it, because her sinnes were forgiven her;
Christ answer is, she is no sinner. He Proves it, Because her Sins were forgiven her;
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but how proves hee that? For she loved much: As if hee should say, This grace of love is an evidence that declares her sinne is pardoned.
but how Proves he that? For she loved much: As if he should say, This grace of love is an evidence that declares her sin is pardoned.
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So 1 Tim. 1.13, 14. Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly, in unbeleife.
So 1 Tim. 1.13, 14. Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, Because I did it ignorantly, in unbelief.
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And the grace of our Lord was exceeding abundant, with faith and love, in Christ Jesus. And the grace of our Lord was exceeding abundant, with faith and love, in christ jesus.
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Therefore as love to God, so love to our brethren, and delight in their communion and society is made a signe of pardon.
Therefore as love to God, so love to our brothers, and delight in their communion and society is made a Signen of pardon.
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Zech. 3.9, 10. I will take away the iniquity of that Land, in one day. Zechariah 3.9, 10. I will take away the iniquity of that Land, in one day.
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The iniquity of that Land, that is, the guilt of the Churches iniquities, for by the Land of Canaan was typified the Church or people of God;
The iniquity of that Land, that is, the guilt of the Churches iniquities, for by the Land of Canaan was typified the Church or people of God;
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and this I will doe in one day, that is, by the alone and all-sufficient sacrifice of Christ offered up once for ever.
and this I will do in one day, that is, by the alone and All-sufficient sacrifice of christ offered up once for ever.
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In that day, saith the Lord of Hosts, shall ye call every man his neighbour under the Vine, and under the Fig-tree. In that day, Says the Lord of Hosts, shall you call every man his neighbour under the Vine, and under the Fig tree.
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In that day, namely, when as the people of God should by that onely sacrifice so offered up to God for sinne, through the alone justification of faith, come to enjoy the true spirituall and inward peace themselves,
In that day, namely, when as the people of God should by that only sacrifice so offered up to God for sin, through the alone justification of faith, come to enjoy the true spiritual and inward peace themselves,
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then should they expresse so much love and charity towards others, as to call in them who were unconverted, to come and partake of the same good with them. By this try:
then should they express so much love and charity towards Others, as to call in them who were unconverted, to come and partake of the same good with them. By this try:
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Is thy love to God, and to Christ, and to his Saints? A good signe.
Is thy love to God, and to christ, and to his Saints? A good Signen.
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But on the contray, the unholinesse of mens hearts and lives, argues how it is with them.
But on the country, the unholiness of men's hearts and lives, argues how it is with them.
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To have sinne pardoned, is to be under grace, Rom. 6.14. For yee are not under the Law, but under Grace.
To have sin pardoned, is to be under grace, Rom. 6.14. For ye Are not under the Law, but under Grace.
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Can a man bee under Grace, and have no grace? Can a man bee under Grace,
Can a man be under Grace, and have no grace? Can a man be under Grace,
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and gracelesse? Certainely, gracelesse persons are not under Grace, have not their sinnes pardoned.
and graceless? Certainly, graceless Persons Are not under Grace, have not their Sins pardoned.
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Such have never yet aright sought for, much lesse obtained the taking away of their iniquity. FINIS.
Such have never yet aright sought for, much less obtained the taking away of their iniquity. FINIS.
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THE RIGHT EATING AND DIGESTING OF THE WORD. JER. 15.16. Thy words were found by mee, and I did eate them, &c. THE Prophet complaines vers. 10. of the course entertainment that he had amongst the people;
THE RIGHT EATING AND DIGESTING OF THE WORD. JER. 15.16. Thy words were found by me, and I did eat them, etc. THE Prophet complains vers. 10. of the course entertainment that he had among the people;
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that hee was a man of contention to the whole earth, hee was counted a contentious fellow,that he was a man of contention to the Whole earth, he was counted a contentious fellow,
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and so hated and cursed as a man contentious. That hath alwayes beene the lot of Gods servants,
and so hated and cursed as a man contentious. That hath always been the lot of God's Servants,
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and Saints, to have that imputation laid upon them.
and Saints, to have that imputation laid upon them.
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A man may strive in his Ministery to bring men to repentance, Gen. 6. My Spirit shall strive no longer with man.
A man may strive in his Ministry to bring men to Repentance, Gen. 6. My Spirit shall strive no longer with man.
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Therefore Gods Spirit strives in the Ministery of his servants whilest hee sets them on to make them strive to bring men to God.
Therefore God's Spirit strives in the Ministry of his Servants whilst he sets them on to make them strive to bring men to God.
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And men may strive, and contend earnestly for the faith once given to the Saints, Iude 4. And yet this makes not men, men of contention in an ill sense.And men may strive, and contend earnestly for the faith once given to the Saints, Iude 4. And yet this makes not men, men of contention in an ill sense.
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Indeed the world counts such contentious men: But who they be that truly deserve that censure wee see, Rom. 2.8.
Indeed the world counts such contentious men: But who they be that truly deserve that censure we see, Rom. 2.8.
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But unto them that are contentious, and doe not obey the truth, but obey unrighteousnesse, indignation, and wrath. But unto them that Are contentious, and do not obey the truth, but obey unrighteousness, Indignation, and wrath.
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Therefore such as doe not obey the truth, but obey unrighteousnesse, they are the contentious persons.
Therefore such as do not obey the truth, but obey unrighteousness, they Are the contentious Persons.
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Well, but yet the Prophet must goe for a contentious man, and so a man odious.
Well, but yet the Prophet must go for a contentious man, and so a man odious.
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What's the matter? It may be hee was an usurious oppressor, and therefore contentious and cursed.
What's the matter? It may be he was an usurious oppressor, and Therefore contentious and cursed.
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Hee purges himselfe from that, vers. 10. I have neither lent on usury, nor have men lent to mee on usury.
He purges himself from that, vers. 10. I have neither lent on Usury, nor have men lent to me on Usury.
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Therefore it must be some what else. Hee therefore layes downe the true cause why hee was so judged, and so hated:
Therefore it must be Some what Else. He Therefore lays down the true cause why he was so judged, and so hated:
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And that in these words, vers. 15. latter end, Know that for thy sake I have suffered rebuke.
And that in these words, vers. 15. latter end, Know that for thy sake I have suffered rebuke.
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What ever is pretended, yet Lord this is the true cause. It is for thy sake alone that I am thus odious.
What ever is pretended, yet Lord this is the true cause. It is for thy sake alone that I am thus odious.
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And that hee opens more particularly, vers. 16. for thy sake it is, for thy words were found by mee, and I did eate them.
And that he Opens more particularly, vers. 16. for thy sake it is, for thy words were found by me, and I did eat them.
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I have beene faithfull when I found what thy word and will was, to disperse and practise it,
I have been faithful when I found what thy word and will was, to disperse and practise it,
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and hence is all this adoe, therefore the clamours and curses are against mee.
and hence is all this ado, Therefore the clamours and curses Are against me.
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Because I eate thy Word, therefore it is that they are ready to eate up mee, and to devoure mee.
Because I eat thy Word, Therefore it is that they Are ready to eat up me, and to devour me.
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That is the dependance of these words. And wee may take this by the way from it.
That is the dependence of these words. And we may take this by the Way from it.
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That the true ground of all clamours, curses, reproaches against Gods servants, is nothing else but this, tbeir conscientious and close walking with God, That the true ground of all clamours, curses, Reproaches against God's Servants, is nothing Else but this, tbeir conscientious and close walking with God,
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and walking by the rule of his Word. Psal. 69.7, 8, 9. For thy sake I have borne reproach: shame hath covered my face.
and walking by the Rule of his Word. Psalm 69.7, 8, 9. For thy sake I have born reproach: shame hath covered my face.
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I am become a stranger unto my brethren, and an alient unto my mothers children. For the zeale of thine house hath eaten me up:
I am become a stranger unto my brothers, and an alient unto my mother's children. For the zeal of thine house hath eaten me up:
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and the reproathes of them that reproached thee, are fallen upon mee. and the reproathes of them that reproached thee, Are fallen upon me.
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Because the word is eaten by them, or they eaten up with zeale for God and his Word,
Because the word is eaten by them, or they eaten up with zeal for God and his Word,
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therefore is the world ready to eat them. For the words themselves, and their sense.
Therefore is the world ready to eat them. For the words themselves, and their sense.
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Thy words were found by mee, that is, thou didst reveale and make known thy Word and will to mee. And I did eate them. Thy words were found by me, that is, thou didst reveal and make known thy Word and will to me. And I did eat them.
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It is a metaphor by which hee expresses with what readinesse and forwardnesse hee received the Word either to disperse it to others,
It is a metaphor by which he Expresses with what readiness and forwardness he received the Word either to disperse it to Others,
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or for his owne practise and obedience, viz. with such readinesse and affection, as an hungry man would doe his meate, I was as willing to disperse,
or for his own practice and Obedience, viz. with such readiness and affection, as an hungry man would do his meat, I was as willing to disperse,
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and obey thy Word, as if thou hadst commanded mee to have eaten meat when hungry. And so the point is.
and obey thy Word, as if thou Hadst commanded me to have eaten meat when hungry. And so the point is.
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That the Word of God found by us, made knowne to us, must be eaten of us. That the Word of God found by us, made known to us, must be eaten of us.
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It is not enough to heare the Word, to reade the Word, but wee must eate the Word.
It is not enough to hear the Word, to read the Word, but we must eat the Word.
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That which Ezekiel and John did in a speciall case peculiar to them, that must wee all doe;
That which Ezekielem and John did in a special case peculiar to them, that must we all do;
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Eze. 3.1, 2, 3. Moreover, he said unto me, Sonne of man, eat that thou findest: Ezekiel 3.1, 2, 3. Moreover, he said unto me, Son of man, eat that thou Findest:
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eate this roule, and goe, speake unto the house of Israel. So I opened my mouth, and hee caused me to eate that roule.
eat this roll, and go, speak unto the house of Israel. So I opened my Mouth, and he caused me to eat that roll.
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And he said unto me, Sonne of man, cause thy belly to eate, and fill thy bowels with this roule that I give thee.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee.
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Then did I eate it, and it was in my mouth, as hony for sweetnesse. So John, Apoc. 10.9. And J went unto the Angel, and said unto him, Give mee the little Booke.
Then did I eat it, and it was in my Mouth, as honey for sweetness. So John, Apocalypse 10.9. And J went unto the Angel, and said unto him, Give me the little Book.
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And hee said unto mee, Take it and eate it up, and it shall make thy belly bitter,
And he said unto me, Take it and eat it up, and it shall make thy belly bitter,
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but it shall be in thy mouth as sweet as honey. So wee, when we finde the Word must eate it.but it shall be in thy Mouth as sweet as honey. So we, when we find the Word must eat it.
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There must be a manducation, a comestion of the Word. As the body hath its food, so the soule also.
There must be a manducation, a comestion of the Word. As the body hath its food, so the soul also.
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Now for the body, it is not enough to see food, and looke upon it,
Now for the body, it is not enough to see food, and look upon it,
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nor to feele food, and to handle it, nor to smell food, but if the body will be nourished and maintained in life, it must eate food, and take it in;
nor to feel food, and to handle it, nor to smell food, but if the body will be nourished and maintained in life, it must eat food, and take it in;
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so likewise the soule having its food, and the Word being its food, it is not enough to heare it,
so likewise the soul having its food, and the Word being its food, it is not enough to hear it,
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and receive it in at the eare, but it must also eate it, and take it in at the mouth.
and receive it in At the ear, but it must also eat it, and take it in At the Mouth.
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The Word is milk, 1 Pet. 2.2. 1 Cor. 3.2. I have fed you with milke:
The Word is milk, 1 Pet. 2.2. 1 Cor. 3.2. I have fed you with milk:
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Therefore not enough for men to have milke amongst them, but they must be fed with it,
Therefore not enough for men to have milk among them, but they must be fed with it,
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and they must feed upon it. And how can men feed unlesse they eate? The Word is bread, Amos 8.11.
and they must feed upon it. And how can men feed unless they eat? The Word is bred, Amos 8.11.
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A famine not of bread, but of the Word, that is, a famine not of bodily, but of spirituall bread: Therefore it is sprituall bread.A famine not of bred, but of the Word, that is, a famine not of bodily, but of spiritual bred: Therefore it is spiritual bred.
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And what more usuall then this Scripture phrase of eating bread. Bread is appointed, and made for that use and end to be eaten.
And what more usual then this Scripture phrase of eating bred. Bred is appointed, and made for that use and end to be eaten.
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Bread may be in the house, may be on the table, may be in a mans hand,
Bred may be in the house, may be on the table, may be in a men hand,
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and yet if a man eate it not, hee is never the fatter, nor fuller, nothing can satisfie a mans hunger,
and yet if a man eat it not, he is never the fatter, nor fuller, nothing can satisfy a men hunger,
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or keep life up, but the eating of bread. The Word is hony, Psal. 119.103. And of this hony may it bee said as Prov. 25.16. Hast thou found Hony? eat so much as is sufficient for thee:
or keep life up, but the eating of bred. The Word is honey, Psalm 119.103. And of this honey may it be said as Curae 25.16. Hast thou found Honey? eat so much as is sufficient for thee:
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or as Prov. 24.13, 14. My son, eat thou hony because it is good, and the hony combe, which is sweet to thy taste.
or as Curae 24.13, 14. My son, eat thou honey Because it is good, and the honey comb, which is sweet to thy taste.
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So shall the knowledge of wisdome be unto thy soule:
So shall the knowledge of Wisdom be unto thy soul:
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when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. when thou hast found it, then there shall be a reward, and thy expectation shall not be Cut off.
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As wee see Samson, Judg. 14.8, 9. When he found hony in the carkeyse of the Lion, he took thereof in his hands, and he went on eating.
As we see samson, Judges 14.8, 9. When he found honey in the carkeyse of the lion, he took thereof in his hands, and he went on eating.
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So when wee finde this hony, it is not onely to be lookt on, gazed on, wondred at, talkt of, but to be eaten. Ier. 3.15. That shall feed you. Therefore the Word is to be fed upon, and to be eaten, else how fed? See Isa. 55.1, 2. Buy and eate: what is that? vers. 2. hearken and eat. Therefore the word must be so hearkned unto as must be eaten.
So when we find this honey, it is not only to be looked on, gazed on, wondered At, talked of, but to be eaten. Jeremiah 3.15. That shall feed you. Therefore the Word is to be fed upon, and to be eaten, Else how fed? See Isaiah 55.1, 2. Buy and eat: what is that? vers. 2. harken and eat. Therefore the word must be so hearkened unto as must be eaten.
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When God gives the Ministery of the Word hee makes that good. Hos. 11.4. I laid meat unto them.
When God gives the Ministry of the Word he makes that good. Hos. 11.4. I laid meat unto them.
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And when hee layes meat to us, hee lookes wee should eate that meate. And that which wisdome speakes, Prov. 9.5.
And when he lays meat to us, he looks we should eat that meat. And that which Wisdom speaks, Curae 9.5.
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Come and eate of my bread, may without any great forcing be applyed unto this particular,Come and eat of my bred, may without any great forcing be applied unto this particular,
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for that bread there spoken of is offered in the Ministery of the Word. Now for the better conceiving of this duty, consider such particulars as this metaphor implyes. Consider wherein this eating stands. It stands in these things.
for that bred there spoken of is offered in the Ministry of the Word. Now for the better conceiving of this duty, Consider such particulars as this metaphor Implies. Consider wherein this eating Stands. It Stands in these things.
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First, in an appetite unto, and a desire after the word.First, in an appetite unto, and a desire After the word.
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Unto eating is required an appetite and a stomacke, it is mens appetites and hunger that sets them on eating:
Unto eating is required an appetite and a stomach, it is men's appetites and hunger that sets them on eating:
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A man cares not for eating unlesse his appetite and stomack be up, unlesse hee be hungry.
A man Cares not for eating unless his appetite and stomach be up, unless he be hungry.
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So this eating of the word implyes an appetite and a stomacke to it.
So this eating of the word Implies an appetite and a stomach to it.
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When God sets this food before us, wee should have our spirituall appetite, and come to it with sharpe set stomackes, 1 Pet. 2.2. As new borne babes desire the sincere milke of the Word.
When God sets this food before us, we should have our spiritual appetite, and come to it with sharp Set stomachs, 1 Pet. 2.2. As new born babes desire the sincere milk of the Word.
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And such an appetite had Iob to the Word, Iob 23.12. I have esteemed the words of his mouth more then my necessary food.
And such an appetite had Job to the Word, Job 23.12. I have esteemed the words of his Mouth more then my necessary food.
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Hee had it in such esteeme that he desired it more, and had a stronger appetite to it then to his necessary food, not onely then he had to his dainties and superfluities,
He had it in such esteem that he desired it more, and had a Stronger appetite to it then to his necessary food, not only then he had to his dainties and superfluities,
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but more then to his necessary substantiall food, without which hee could not well live and subsist.
but more then to his necessary substantial food, without which he could not well live and subsist.
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Such was Davids appetite, Psal. 119.20. Mine heart breakes for the longing, &c. and that not at some fits, but at all times. This good cheere never came amisse to him, his stomacke was ever good, hee could at any time eate, and fall heartily to.
Such was Davids appetite, Psalm 119.20. Mine heart breaks for the longing, etc. and that not At Some fits, but At all times. This good cheer never Come amiss to him, his stomach was ever good, he could At any time eat, and fallen heartily to.
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And thus did they eate the Word, Mar. 3.20. when they had such an earnest appetite to eate the Word that Christ and his Disciples had not leasure so much as to eate bread.
And thus did they eat the Word, Mar. 3.20. when they had such an earnest appetite to eat the Word that christ and his Disciples had not leisure so much as to eat bred.
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Secondly, In a taste and relishing of the Word.Secondly, In a taste and relishing of the Word.
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Men eate to be nourished, now those things that have no taste in them they nourish not, chaffe, straw, stickes have no taste in them,
Men eat to be nourished, now those things that have no taste in them they nourish not, chaff, straw, sticks have no taste in them,
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and therefore wee eate them not, because they will not nourish us. Is there any taste in the white of an egge? Job 6.6.
and Therefore we eat them not, Because they will not nourish us. Is there any taste in the white of an egg? Job 6.6.
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And therefore having no savour or taste in it, of it selfe yeelds little nourishment.
And Therefore having no savour or taste in it, of it self yields little nourishment.
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Yea though a man doe eate savoury meate, yet if his taste were gone, would it doe him good? In Philosophy some senses are of commodity, as hearing, seeing, smelling, a man may be without these,
Yea though a man do eat savoury meat, yet if his taste were gone, would it do him good? In Philosophy Some Senses Are of commodity, as hearing, seeing, smelling, a man may be without these,
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but not so commodiously, some are senses of necessity, as tasting and feeling, without these a man cannot live at all.
but not so commodiously, Some Are Senses of necessity, as tasting and feeling, without these a man cannot live At all.
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Indeed in Divinity all senses are senses of necessity. Seeing the Word a sense of necessity, Jer. 2.31. O generation see the Word of the Lord.
Indeed in Divinity all Senses Are Senses of necessity. Seeing the Word a sense of necessity, Jer. 2.31. Oh generation see the Word of the Lord.
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Hearing a sense of necessity, Rom. 10. Faith comes by hearing. And specially tasting, 1 Pet 2.2, 3. As new born babes desire the sincere milke of the Word, that yee may grow thereby,
Hearing a sense of necessity, Rom. 10. Faith comes by hearing. And specially tasting, 1 Pet 2.2, 3. As new born babes desire the sincere milk of the Word, that ye may grow thereby,
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if so be yee have tasted that the Lord is gracious. Heb. 6. If they have tasted the good w•rd of God. if so be ye have tasted that the Lord is gracious. Hebrew 6. If they have tasted the good w•rd of God.
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And this tasting is comprehended under eating, for then doth a man taste his meate when hee eates it.
And this tasting is comprehended under eating, for then does a man taste his meat when he eats it.
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There is a question, Job 12.11. Doth not the eare try words? and the mouth taste his meate? And an answer to it, Job 34.3. The eare tryeth words, as the mouth tasteth meate.
There is a question, Job 12.11. Does not the ear try words? and the Mouth taste his meat? And an answer to it, Job 34.3. The ear trieth words, as the Mouth tasteth meat.
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Looke as in eating the mouth tasteth meate, so in hearing the word, and in eating of it, the soule takes the sweetnesse of it.
Look as in eating the Mouth tasteth meat, so in hearing the word, and in eating of it, the soul Takes the sweetness of it.
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Thus David eates the word, Psal. 119.103. How sweet are thy words unto my taste, sweeter then hony to my mouth.
Thus David eats the word, Psalm 119.103. How sweet Are thy words unto my taste, Sweeten then honey to my Mouth.
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David did eate the word, and in eating tasted the sweetnesse of it. Thirdly, In a delight and pleasure in it.David did eat the word, and in eating tasted the sweetness of it. Thirdly, In a delight and pleasure in it.
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There is a naturall and lawfull delight and pleasure that a man takes in eating, which arises from the taste of his meates.
There is a natural and lawful delight and pleasure that a man Takes in eating, which arises from the taste of his Meats.
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The sweetnesse and goodnesse of meate tasted in the eating of it, doth give a man a great deale of contentment and cheering, Nehem. 9.25. They did eate, and delighted themselves in thy great goodnesse, viz. that goodnesse of Gods which they tasted in the goodnesse of the creature:
The sweetness and Goodness of meat tasted in the eating of it, does give a man a great deal of contentment and cheering, Nehemiah 9.25. They did eat, and delighted themselves in thy great Goodness, viz. that Goodness of God's which they tasted in the Goodness of the creature:
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That goodnesse of the creature which caused a gladnesse in their hearts, Act. 17. He fills our hearts with food and gladnesse.
That Goodness of the creature which caused a gladness in their hearts, Act. 17. He fills our hearts with food and gladness.
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So when wee are commanded to eate the word, it is required that wee heare, receive,
So when we Are commanded to eat the word, it is required that we hear, receive,
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and obey it with a delight and gladnesse of heart.
and obey it with a delight and gladness of heart.
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So did the Prophet eate it here, J did eate them, and thy Word was unto me the joy and rejoycing of mine heart.
So did the Prophet eat it Here, J did eat them, and thy Word was unto me the joy and rejoicing of mine heart.
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No man takes more joy and delight in eating his food, then I doe in the hearing and doing thy Word.
No man Takes more joy and delight in eating his food, then I do in the hearing and doing thy Word.
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Fourthly, in chewing the Word by meditation, and study upon it. A man when hee eates, hee first chewes his meate before hee lets it downe.Fourthly, in chewing the Word by meditation, and study upon it. A man when he eats, he First chews his meat before he lets it down.
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If a man gulpe or swallow his meat downe whole, hee cannot be said properly to eate.
If a man gulp or swallow his meat down Whole, he cannot be said properly to eat.
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In eating, the teeth must doe their office in grinding, and chewing it, and so preparing it for the stomacke.
In eating, the teeth must do their office in grinding, and chewing it, and so preparing it for the stomach.
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So this eating implyes the duty of serious study, and meditation upon the Word heard. The beasts that did not chew the cud were not cleane.
So this eating Implies the duty of serious study, and meditation upon the Word herd. The beasts that did not chew the cud were not clean.
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In the eating of the Word, this chewing of it by meditation is a speciall thing required.
In the eating of the Word, this chewing of it by meditation is a special thing required.
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There is a three-fold use of chewing our meate in eating of it.
There is a threefold use of chewing our meat in eating of it.
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First, the grinding and chewing of the meate with our teeth expresses and crushes forth the juyce and succulency of it,First, the grinding and chewing of the meat with our teeth Expresses and crushes forth the juice and succulency of it,
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and so makes a man taste and relish the sweetnesse of it, and makes him take the more delight in eating his meate.
and so makes a man taste and relish the sweetness of it, and makes him take the more delight in eating his meat.
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A man that swallowes his meate whole doth not taste that sweetnesse and savourinesse in it,
A man that Swallows his meat Whole does not taste that sweetness and savoriness in it,
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because the succulency of it is not crushed forth.
Because the succulency of it is not crushed forth.
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So meditation, and chewing the word it wrings and crushes forth the savory succulency of the word.
So meditation, and chewing the word it wrings and crushes forth the savoury succulency of the word.
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A man that barely heares the Word, and swallowes down a whole Sermon at once,
A man that barely hears the Word, and Swallows down a Whole Sermon At once,
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and never takes it in pieces, nor chewes it by meditation, feeles nor tastes not that savorous delicacy and sweetnesse in the word that others doe that chew it by meditation:
and never Takes it in Pieces, nor chews it by meditation, feels nor tastes not that savorous delicacy and sweetness in the word that Others do that chew it by meditation:
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And hee is Davids blessed man, Psal. 1, 2. Whose delight is in the Law of the Lord, &c. Secondly, grinding and chewing the meate fits it for digestion and concoction: Chewing facilitates concoction.
And he is Davids blessed man, Psalm 1, 2. Whose delight is in the Law of the Lord, etc. Secondly, grinding and chewing the meat fits it for digestion and concoction: Chewing facilitates concoction.
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Chewed meate is sooner and easilier digested then meate swallowed whole.
Chewed meat is sooner and easilier digested then meat swallowed Whole.
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Meate swallowed whole is unwholsome, it makes the breath unsavoury, it makes concoction the harder and the slower.
Meat swallowed Whole is unwholesome, it makes the breath unsavoury, it makes concoction the harder and the slower.
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And so meditation prepares the word for spirituall digestion. The word chewed when it is eaten, is the easier brought into practise.
And so meditation prepares the word for spiritual digestion. The word chewed when it is eaten, is the Easier brought into practice.
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Thirdly, chewing meate prevents dangers, there may be pinnes, stones, yea poyson in a mans meate,Thirdly, chewing meat prevents dangers, there may be pins, stones, yea poison in a men meat,
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and when a man swallowes his meate whole, all these may goe downe undiscerned, but when a man chewes his meate, he presently findes such offensive things,
and when a man Swallows his meat Whole, all these may go down undiscerned, but when a man chews his meat, he presently finds such offensive things,
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and puts them out, and so saves the choaking and poysoning.
and puts them out, and so saves the choking and poisoning.
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Nay, though neither pinnes nor poyson in a mans meat, yet the swallowing of his meate whole, may choake him, and make him miscarry.
Nay, though neither pins nor poison in a men meat, yet the swallowing of his meat Whole, may choke him, and make him miscarry.
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When men after hearing doe chew the cud by meditation, they come to discerne, and finde out many things, which if they were let downe, might choake and poyson the soule.
When men After hearing do chew the cud by meditation, they come to discern, and find out many things, which if they were let down, might choke and poison the soul.
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This then is a maine duty in the eating of the word to chew it. The word is not rightly and kindly eaten when it is not chewed:
This then is a main duty in the eating of the word to chew it. The word is not rightly and kindly eaten when it is not chewed:
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Therefore is not the sweetnesse of the Word tasted, therefore is not the Word so kindly digested,
Therefore is not the sweetness of the Word tasted, Therefore is not the Word so kindly digested,
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therefore are many choaked and poysoned, because it is swallowed whole without chewing. One of the Symptomes,
Therefore Are many choked and poisoned, Because it is swallowed Whole without chewing. One of the Symptoms,
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or in commoda senectutis, Ecclcs. 12.3.16. The grinders cease because they are few, was the margent rules, the grinders faile because they grinde little.
or in commoda senectutis, Ecclcs. 12.3.16. The grinders cease Because they Are few, was the margin rules, the grinders fail Because they grind little.
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And so in this case, a great deale of miscarriage is in this kinde, because men altogether use their eares,
And so in this case, a great deal of miscarriage is in this kind, Because men altogether use their ears,
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and not their teeth, the grinders faile, and they grinde little, their is much hearing, but there is little meditation.
and not their teeth, the grinders fail, and they grind little, their is much hearing, but there is little meditation.
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Fifthly, In swallowing and letting downe the Word.Fifthly, In swallowing and letting down the Word.
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If a man doe take meat into his mouth, and chew it, yet if hee swallow it not downe,
If a man do take meat into his Mouth, and chew it, yet if he swallow it not down,
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but put it forth againe, hee cannot be said to eate.
but put it forth again, he cannot be said to eat.
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Neither chewing without swallowing, nor swallowing without chewing is properly eating, but in eating there must be both chewing and swallowing.
Neither chewing without swallowing, nor swallowing without chewing is properly eating, but in eating there must be both chewing and swallowing.
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So in the eating of the word, it must not onely be heard, tasted, chewed, but it must be let downe and swallowed, Luc. 9.44. Let these sayings sinke downe into your eares, and so downe into your hearts.
So in the eating of the word, it must not only be herd, tasted, chewed, but it must be let down and swallowed, Luke 9.44. Let these sayings sink down into your ears, and so down into your hearts.
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So must the Word be eaten, as Ezekiel was to eate the roule, Ezek. 3.1. Sonne of man eate that thou findest, eate this roule.
So must the Word be eaten, as Ezekielem was to eat the roll, Ezekiel 3.1. Son of man eat that thou Findest, eat this roll.
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I, but how must hee eate it? would it serve to take it into his mouth? vers. 2. So I opened my mouth,
I, but how must he eat it? would it serve to take it into his Mouth? vers. 2. So I opened my Mouth,
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and he caused me to eate the roule. and he caused me to eat the roll.
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Well, but would the opening of his mouth, and eating it with his mouth serve the turne? No, vers. 3. Sonne of man cause thy belly to eate, fill thy bowels with this roule that I give thee.
Well, but would the opening of his Mouth, and eating it with his Mouth serve the turn? No, vers. 3. Son of man cause thy belly to eat, fill thy bowels with this roll that I give thee.
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So in the eating of the Word delivered to us, it is not enough to take it into our mouths,
So in the eating of the Word Delivered to us, it is not enough to take it into our mouths,
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but we must swallow it downe, cause our belly to eate it, and not onely fill our eares, our heads,
but we must swallow it down, cause our belly to eat it, and not only fill our ears, our Heads,
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& memories, but we must fil our bellies, and our bowels with it.
& memories, but we must fill our bellies, and our bowels with it.
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This is done when wee not onely heare and meditate upon it, but when it is so digested,
This is done when we not only hear and meditate upon it, but when it is so digested,
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and concocted by us, that wee by obedience and conformity to it even become one vvith it;
and concocted by us, that we by Obedience and conformity to it even become one with it;
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As vvhen meate is eaten and digested, it becomes one vvith the substance of the body.
As when meat is eaten and digested, it becomes one with the substance of the body.
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This point of eating is that, Rom. 6.17. Yee have obeyed from the heart that forme of doctrine whereunto ye were delivered.
This point of eating is that, Rom. 6.17. Ye have obeyed from the heart that Form of Doctrine whereunto you were Delivered.
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That looke as meate eaten becomes one with the body, and takes the same forme with it;
That look as meat eaten becomes one with the body, and Takes the same Form with it;
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so then is the Word eaten when we yeeld such obedience to it, as that we are delivered into the forme of the Word.
so then is the Word eaten when we yield such Obedience to it, as that we Are Delivered into the Form of the Word.
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And this is indeede the maine and principall thing in this eating: And till this be done the Word is not eaten.
And this is indeed the main and principal thing in this eating: And till this be done the Word is not eaten.
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Many have a conceit that they eate the Word, because they heare, take some delight in it, &c. but in the mean while they yeeld not obedience to it, bring it not into practise, it is in their eares, it is in their mouthes, it is in their note Bookes,
Many have a conceit that they eat the Word, Because they hear, take Some delight in it, etc. but in the mean while they yield not Obedience to it, bring it not into practice, it is in their ears, it is in their mouths, it is in their note Books,
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but it is not in their bellies, and bowels. It is just with them as in that case with those. Jsa. 29.8. As an hungry man dreames, and behold he eates as in his dreame, hee dreames he eates, but he awakes, and his soule is empty.
but it is not in their bellies, and bowels. It is just with them as in that case with those. Isaiah. 29.8. As an hungry man dreams, and behold he eats as in his dream, he dreams he eats, but he awakes, and his soul is empty.
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And so many, they dreame they eate, because they heare, &c. but yet their soule is empty,
And so many, they dream they eat, Because they hear, etc. but yet their soul is empty,
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and their belly is empty, because they never caused their belly to eate, they never filled their bowels, the Word never yet sanke into their hearts to worke them to obedience to it.
and their belly is empty, Because they never caused their belly to eat, they never filled their bowels, the Word never yet sank into their hearts to work them to Obedience to it.
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And thus in these things stands this duty of eating, and this is the duty that wee are to doe.
And thus in these things Stands this duty of eating, and this is the duty that we Are to do.
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And that we may be stirred up to it, consider these motives: First, eating the Word, it is both the meanes and the signe of spiritiuall life.
And that we may be stirred up to it, Consider these motives: First, eating the Word, it is both the means and the Signen of spiritiuall life.
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It is the meanes of life. Eating maintaines life, let a man give up eating, and hee must give up living; no eating, no life. Gen. 47.15.
It is the means of life. Eating maintains life, let a man give up eating, and he must give up living; no eating, no life. Gen. 47.15.
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Give us bread, for why should wee dye in thy presence? And if they had bread,Give us bred, for why should we die in thy presence? And if they had bred,
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yet if they did not eate it, if they had kept it in their cupboords, laid it by,
yet if they did not eat it, if they had kept it in their cupboards, laid it by,
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and lookt on it, they had dyed neverthelesse.
and looked on it, they had died nevertheless.
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It is not the having but the eating of bread that makes men live, Nehem. 5.2. We tooke up corne, that we may eate and live.
It is not the having but the eating of bred that makes men live, Nehemiah 5.2. We took up corn, that we may eat and live.
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Men may have meat, and may have bread, and yet if they eate it not they may dye.
Men may have meat, and may have bred, and yet if they eat it not they may die.
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And when once men leave eating, it is a signe they are neere dying, Psal. 107.18. Their soule abhorreth all manner of meate:
And when once men leave eating, it is a Signen they Are near dying, Psalm 107.18. Their soul abhorreth all manner of meat:
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and they draw neere to the gates of death. and they draw near to the gates of death.
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It is a signe men are in a dying condition when once they are past eating,
It is a Signen men Are in a dying condition when once they Are passed eating,
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because eating is the meanes of preservation of life. So it is here, eating the Word is the meanes of spirituall life.
Because eating is the means of preservation of life. So it is Here, eating the Word is the means of spiritual life.
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The Word is called the Word of life. It is called our life, Deut. 32.46, 47. and so eating the Word is the eating of that which is life,
The Word is called the Word of life. It is called our life, Deuteronomy 32.46, 47. and so eating the Word is the eating of that which is life,
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and eating of life the meanes of life. There was an eating by which death entred into the world, Gen. 2.17. In the day that thou eatest thereof surely shalt thou dye.
and eating of life the means of life. There was an eating by which death entered into the world, Gen. 2.17. In the day that thou Eatest thereof surely shalt thou die.
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But this eating is that by which life comes to us, and in the day that we eare the Word living wee doe live, we have hereby the life of grace,
But this eating is that by which life comes to us, and in the day that we ear the Word living we do live, we have hereby the life of grace,
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and shall be assured of the life of glory. They that eate of this bread sh•ll live for ever, and not dye at all:
and shall be assured of the life of glory. They that eat of this bred sh•ll live for ever, and not die At all:
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That as Joh 6.48, 49, 50. I am that bread of life. Your Fathers did eate Manna in the Wildernesse, and are dead.
That as John 6.48, 49, 50. I am that bred of life. Your Father's did eat Manna in the Wilderness, and Are dead.
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This is the bread which commeth downe from heaven, that a man may eate thereof, and not dye: So in this case.This is the bred which comes down from heaven, that a man may eat thereof, and not die: So in this case.
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And looke as Christ againe speakes of eating himselfe, Joh. 6.53, 54. Then Jesus said unto them, Verely, verely, I say unto you,
And look as christ again speaks of eating himself, John 6.53, 54. Then jesus said unto them, Verily, verily, I say unto you,
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Except ye eate the flesh of the Sonne of man, and drinke his blood ye have no life in you.
Except you eat the Flesh of the Son of man, and drink his blood you have no life in you.
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Whoso eateth my flesh and drinketh my blood, hath everlasting life, and I will raise him up at the last day. Whoso Eateth my Flesh and Drinketh my blood, hath everlasting life, and I will raise him up At the last day.
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So here also, for Christ is eaten by eating the Word, Isa. 55.1. Buy and eate, vers.
So Here also, for christ is eaten by eating the Word, Isaiah 55.1. Buy and eat, vers.
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3. Heare and you shall live. Blessed are they that eate bread in the Kingdome of God.
3. Hear and you shall live. Blessed Are they that eat bred in the Kingdom of God.
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No eating bread in Gods Kingdome, unlesse fitst wee eate the Word here.
No eating bred in God's Kingdom, unless Fittest we eat the Word Here.
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And so blessed are they that eate the Word, for they shall eate bread in the Kingdome of God;
And so blessed Are they that eat the Word, for they shall eat bred in the Kingdom of God;
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They shall eate, and live for ever. And as it is a meanes, so a spirituall life.
They shall eat, and live for ever. And as it is a means, so a spiritual life.
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When men doe eate the Word, it is a signe they are alive, and and in spirituall health.
When men do eat the Word, it is a Signen they Are alive, and and in spiritual health.
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A dead man cannot eate, onely living men eate, and when men eate and fall hard to their meate, it is a signe that they are alive, and their health good.
A dead man cannot eat, only living men eat, and when men eat and fallen hard to their meat, it is a Signen that they Are alive, and their health good.
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When men can eate, and fall hard to the Word, it is a signe that they are in life and health.
When men can eat, and fallen hard to the Word, it is a Signen that they Are in life and health.
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Therefore as yee would use the meanes, as have a signe of spirituall life, so eate the Word.
Therefore as ye would use the means, as have a Signen of spiritual life, so eat the Word.
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Secondly, That which moved Eve to eate the forbidden fruit, should move us to eate the commanded fruit, Gen. 3.6.Secondly, That which moved Eve to eat the forbidden fruit, should move us to eat the commanded fruit, Gen. 3.6.
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And when the Woman saw that the tree was good for food, and that it was pleasant to the eyes, And when the Woman saw that the tree was good for food, and that it was pleasant to the eyes,
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and a tree to be desired, to make one wise, she tooke of the fruit thereof,
and a tree to be desired, to make one wise, she took of the fruit thereof,
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and did eate, and gave also unto her husband with her, and he did eate. and did eat, and gave also unto her husband with her, and he did eat.
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So here, the word is good, good for food, it is that which is to be desired to make one wise,
So Here, the word is good, good for food, it is that which is to be desired to make one wise,
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therefore let us take thereof, and eate heartily of it. The goodnesse of the Word is that which should move to eate.
Therefore let us take thereof, and eat heartily of it. The Goodness of the Word is that which should move to eat.
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Good meate tempts men to eate, and though men have no great stomacke, yet if they heare meat commended for good meate, they will eate of it, Isa. 55.2. Hearken, and eate that which is good.
Good meat tempts men to eat, and though men have no great stomach, yet if they hear meat commended for good meat, they will eat of it, Isaiah 55.2. Harken, and eat that which is good.
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And it is Salomons argument, Prov. 4.1, 2. Heare yee children the instruction of a father: and attend to know understanding. For I give good doctrine.
And it is Solomon's argument, Curae 4.1, 2. Hear ye children the instruction of a father: and attend to know understanding. For I give good Doctrine.
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Yea and hee presses this duty of eating upon this ground, Prov. 24.13, 14. My sonne, eate thou hony because it is good,
Yea and he presses this duty of eating upon this ground, Curae 24.13, 14. My son, eat thou honey Because it is good,
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and the hony combe, which is sweet to thy taste. So shall the knowledge of wisdome be unto thy soule:
and the honey comb, which is sweet to thy taste. So shall the knowledge of Wisdom be unto thy soul:
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when thou hast found it, then there shall be a reward, and thy expectation shall not be cut off. when thou hast found it, then there shall be a reward, and thy expectation shall not be Cut off.
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The summe is, As when men finde honey, they doe not forbeare, but will fall to and eate,
The sum is, As when men find honey, they do not forbear, but will fallen to and eat,
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because they know it is so sweet and good:
Because they know it is so sweet and good:
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So when thou findest the Word, fall to and eate that also, for that is good,
So when thou Findest the Word, fallen to and eat that also, for that is good,
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and that will be as good and sweet to thy soule when thou ea•est it.
and that will be as good and sweet to thy soul when thou ea•est it.
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Thirdly, Men stand much upon the taking and eating the Sacramentall bread, and put not a little in the eating of it,Thirdly, Men stand much upon the taking and eating the Sacramental bred, and put not a little in the eating of it,
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but in the meane time make little regard of eating the Word. They would take it very ill if they should be kept from eating Sacramentall bread,
but in the mean time make little regard of eating the Word. They would take it very ill if they should be kept from eating Sacramental bred,
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and yet in the meane time willingly and voluntarily abstaine from eating the bread of the Word:
and yet in the mean time willingly and voluntarily abstain from eating the bred of the Word:
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Therefore let men know that there is a greater necessity of eating the Word then is of eating the Sacrament.
Therefore let men know that there is a greater necessity of eating the Word then is of eating the Sacrament.
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A man may be saved if hee eate not the Sacramen, but a man cannot be saved if hee eate not the Word.
A man may be saved if he eat not the Sacrament, but a man cannot be saved if he eat not the Word.
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It may fall out that a man cannot have the Sacrament, but yet if a man doe eate the Word, in such a case the not eating of the Sacrament shall be no prejudice to him.
It may fallen out that a man cannot have the Sacrament, but yet if a man do eat the Word, in such a case thee not eating of the Sacrament shall be no prejudice to him.
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And besides how ever men conceive of their eating bread in the Sacrament, yet the truth is, that a man is never fit,
And beside how ever men conceive of their eating bred in the Sacrament, yet the truth is, that a man is never fit,
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nor prepared to eate the Sacrament, till hee doe first eate the Word.
nor prepared to eat the Sacrament, till he do First eat the Word.
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The Word not first received, beleeved, and obeyed, a man hath no right to, and shall have no benefit by eating the Sacrament,
The Word not First received, believed, and obeyed, a man hath no right to, and shall have no benefit by eating the Sacrament,
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for he that eates not the word cannot eate Christ in the Sacrament;
for he that eats not the word cannot eat christ in the Sacrament;
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and what is a man the better for eating the Sacrament, if hee eate not Christ? They did all eate of the same spirituall meat,
and what is a man the better for eating the Sacrament, if he eat not christ? They did all eat of the same spiritual meat,
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and yet with many of them God was not well pleased. and yet with many of them God was not well pleased.
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And why so? because though they did eate Manna a Sacramentall bread, yet they did not eate the Word,
And why so? Because though they did eat Manna a Sacramental bred, yet they did not eat the Word,
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and yeeld obedience from the heart to that, 1 Cor. 10.3, 5. Fourthly, that which David did, wee ought all to doe, Psal. 119.11. I have hid thy Word in mine heart.
and yield Obedience from the heart to that, 1 Cor. 10.3, 5. Fourthly, that which David did, we ought all to do, Psalm 119.11. I have hid thy Word in mine heart.
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It is to be hid and kept safe.
It is to be hid and kept safe.
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There is no such way to hide it, and lay it up safe indeed, as to eate it.
There is no such Way to hide it, and lay it up safe indeed, as to eat it.
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Bodily bread, as Bernard sayes, when it is in the cupboord, it may bee taken away by theeves, eaten of mice, may mould,
Bodily bred, as Bernard Says, when it is in the cupboard, it may be taken away by thieves, eaten of mice, may mould,
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and be wasted, but when it is eaten it is safe from all such danger: So the Word is never so safely hid as when once it is eaten.
and be wasted, but when it is eaten it is safe from all such danger: So the Word is never so safely hid as when once it is eaten.
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After the miracles of the loaves, our Saviour bids gather up the fragments, and see, sayes he, that nothing be lost. The onely way to see that nothing of this bread be lost, is to eate it.
After the Miracles of the loaves, our Saviour bids gather up the fragments, and see, Says he, that nothing be lost. The only Way to see that nothing of this bred be lost, is to eat it.
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It is never lost that is eaten. First, for Ministers. First, if people must eate the Word, then they must give them to eate.
It is never lost that is eaten. First, for Ministers. First, if people must eat the Word, then they must give them to eat.
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How can they eate, that have nothing to eate? Lam. 4.4. The young children aske bread, and no man breaketh it unto them.
How can they eat, that have nothing to eat? Lam. 4.4. The young children ask bred, and no man breaks it unto them.
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In such a case they might aske bread, but they could not eate bread; where bread was not given, bread could not be eaten.
In such a case they might ask bred, but they could not eat bred; where bred was not given, bred could not be eaten.
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Many would eate bread if they had it.
Many would eat bred if they had it.
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And that people have it not, and eate it not, it is the fault of such Ministers as give it not, and breake it not.
And that people have it not, and eat it not, it is the fault of such Ministers as give it not, and break it not.
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Many keepe their people at such short commons, that they have not to eate, so farre from having their bellies full, that they get not so much as a mouthfull.
Many keep their people At such short commons, that they have not to eat, so Far from having their bellies full, that they get not so much as a mouthful.
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Secondly, if people must eate, then as Ministers must give them to eate, so so they must give them such as they may eate.Secondly, if people must eat, then as Ministers must give them to eat, so so they must give them such as they may eat.
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A man may give bread and meate to be eaten, and yet it may be such stuffe as cannot be eaten, Luc. 11.11, 12. If a son shall aske bread of any of you that is a father, will he give him a stone? That were the way to choake him, and not to feed him:
A man may give bred and meat to be eaten, and yet it may be such stuff as cannot be eaten, Luke 11.11, 12. If a son shall ask bred of any of you that is a father, will he give him a stone? That were the Way to choke him, and not to feed him:
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Or if he aske a fish, will he for a fish give him a Serpent? That were the way to poyson him, and not to cherish him.Or if he ask a Fish, will he for a Fish give him a Serpent? That were the Way to poison him, and not to cherish him.
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Men cannot eate stones, mens teeth are not able to chew and grinde them, nor their stomackes able to digest them.
Men cannot eat stones, men's teeth Are not able to chew and grind them, nor their stomachs able to digest them.
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A man may preach, and yet preach so as people can finde nothing in it that they may eate.
A man may preach, and yet preach so as people can find nothing in it that they may eat.
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Schoole points, and quiddities that transcends vulgar capacities are stony food, not stones turned into bread,
School points, and quiddities that transcends Vulgar capacities Are stony food, not stones turned into bred,
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as Satan would have Christ have done, but rather bread turned into stones. Jer. 3.15. That shall feed you with understanding.
as Satan would have christ have done, but rather bred turned into stones. Jer. 3.15. That shall feed you with understanding.
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Therefort that which must be eaten must be understood.
Therefort that which must be eaten must be understood.
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Men dare not eate Serpents and Scorpions, who can blame them if they feare to be poysoned.
Men Dare not eat Serpents and Scorpions, who can blame them if they Fear to be poisoned.
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See how Christ was used, Psal. 69.21. They gave me also gall for my meat, and in my thirst they gave me vineger to drinke.
See how christ was used, Psalm 69.21. They gave me also Gall for my meat, and in my thirst they gave me vinegar to drink.
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And therefore when it was tendred unto him, Mar. 15.23. They gave it him, but he received it not.
And Therefore when it was tendered unto him, Mar. 15.23. They gave it him, but he received it not.
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And what wonder if people receive not, and eate not meate mingled with gall, when they are fed with bitter invectives.
And what wonder if people receive not, and eat not meat mingled with Gall, when they Are fed with bitter invectives.
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Hold fast the forme of sound, or wholsome words. Hold fast the Form of found, or wholesome words.
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Now many doe set before people such rotten and unwholsome food, such trash and unsavoury food,
Now many do Set before people such rotten and unwholesome food, such trash and unsavoury food,
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and such poysonous stuffe, that it is with people as it was with them, 2 King. 4.40. As they were eating of the pottage, they cryed out, O man of God, Death is in the pot.
and such poisonous stuff, that it is with people as it was with them, 2 King. 4.40. As they were eating of the pottage, they cried out, Oh man of God, Death is in the pot.
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And they could not eate thereof. And they could not eat thereof.
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So it is here, there is coloquintida and wilde goards in the pot, many times a whole lap full,
So it is Here, there is coloquintida and wild goards in the pot, many times a Whole lap full,
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and when there is death in the pot, what wonder that people cannot eate thereof. Or if men preach truth, yet it is done with such unbeseeming levity and vanity,
and when there is death in the pot, what wonder that people cannot eat thereof. Or if men preach truth, yet it is done with such unbeseeming levity and vanity,
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after such a stage fashion, that there is no nourishing substance in it, Jer. 3.15. shall feed you with knowledge, with that which shall edifie and build you up in knowledge, not with huskes as the prodigall was fed.
After such a stage fashion, that there is no nourishing substance in it, Jer. 3.15. shall feed you with knowledge, with that which shall edify and built you up in knowledge, not with husks as the prodigal was fed.
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Or if truth propounded, yet it is meate so negligently drest, so sluttishly cooked, that the very sight of it takes away mens stomackes, that as Hophni and Phineas in another case made the people abhoorre and loath the Lords offerings;
Or if truth propounded, yet it is meat so negligently dressed, so sluttishly cooked, that the very sighed of it Takes away men's stomachs, that as Hophni and Phinehas in Another case made the people abhoorre and loath the lords offerings;
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so many so marre the meate in the dressing, that men can have no stomacke to eate it.
so many so mar the meat in the dressing, that men can have no stomach to eat it.
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So that it may bee said of many Sermons, as the Prophet speakes of those Figges, Jer. 24.2. And the other basket had very naughty Figges which could not be eaten they were so bad.
So that it may be said of many Sermons, as the Prophet speaks of those Figs, Jer. 24.2. And the other basket had very naughty Figs which could not be eaten they were so bad.
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And as your proverbe is, God sends meat, and the Divell sends Cookes.
And as your proverb is, God sends meat, and the devil sends Cooks.
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So it may be more truely said in this case, God sends meate and gives his Word,
So it may be more truly said in this case, God sends meat and gives his Word,
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but there be many Cookes not of his sending, that make such rotten meate, such slovenly meate, such trashy meat, such bitter meat, such unsavoury loathsome meat, that it cannot be eaten for badnesse.
but there be many Cooks not of his sending, that make such rotten meat, such slovenly meat, such trashy meat, such bitter meat, such unsavoury loathsome meat, that it cannot be eaten for badness.
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Therefore since people must eate, let us be carefull to give them to eate, and to give them that they may eate, sound and savoury food, and well and handsomely drest. Secondly, For people.
Therefore since people must eat, let us be careful to give them to eat, and to give them that they may eat, found and savoury food, and well and handsomely dressed. Secondly, For people.
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And so the use is diverse.
And so the use is diverse.
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First, to condemne people for the neglect of this duty, that they doe not fall to and eate when it is set before them, Mal. 1.12.First, to condemn people for the neglect of this duty, that they do not fallen to and eat when it is Set before them, Malachi 1.12.
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Yee say, as you, the Table of the Lord is polluted, and the fruit thereof, even his meat is contemptible. Ye say, as you, the Table of the Lord is polluted, and the fruit thereof, even his meat is contemptible.
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God hee deales bountifully with men; it may be said here, as Psal. 68.11. The Lord gave the Word, great was the company of them that published it.
God he deals bountifully with men; it may be said Here, as Psalm 68.11. The Lord gave the Word, great was the company of them that published it.
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Wee have had preaching, and Preachers, and this spirituall food, Gods plenty, wisdome cryes out to men, as Prov. 9.5. Come eate of my bread.
we have had preaching, and Preachers, and this spiritual food, God's plenty, Wisdom cries out to men, as Curae 9.5. Come eat of my bred.
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And Christ calls upon men, as Cant. 5.1. Eate O friends, and fall to, and take your filles.
And christ calls upon men, as Cant 5.1. Eat Oh Friends, and fallen to, and take your fills.
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And yet men sit and looke on, and regard neither this food, nor these invitations,
And yet men fit and look on, and regard neither this food, nor these invitations,
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but deale with the Lord as Salomon wishes men to deale with a churle, Prov. 23.6, 7. Eate not the bread of him that hath an evill eye,
but deal with the Lord as Solomon wishes men to deal with a churl, Curae 23.6, 7. Eat not the bred of him that hath an evil eye,
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neither desire his dainty meates, eate and drinke saith he, but his heart is not with thee. neither desire his dainty Meats, eat and drink Says he, but his heart is not with thee.
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Just so deale men with the Lord, when he calls upon them to eate the Word,
Just so deal men with the Lord, when he calls upon them to eat the Word,
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as if God had an evill eye, as if his heart were not with them:
as if God had an evil eye, as if his heart were not with them:
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whereas, as the Word and food is good, so also is his eye good, and his heart is with us,
whereas, as the Word and food is good, so also is his eye good, and his heart is with us,
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and it would be meate and drinke to him to see us fall to, and eate heartily.
and it would be meat and drink to him to see us fallen to, and eat heartily.
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Such carriage at our Neighbours Tables would be construed a discurtesie, and men would force themselves to eate against their stomackes, rather then to give their discontent at his Table.
Such carriage At our Neighbours Tables would be construed a discourtesy, and men would force themselves to eat against their stomachs, rather then to give their discontent At his Table.
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And yet wee stand not upon giving the Lord such grosse disgusts, as not to eate when he layes and sets meate before us.
And yet we stand not upon giving the Lord such gross disgusts, as not to eat when he lays and sets meat before us.
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There is much preaching, and yet but little eating. Many instead of eating the Word, could finde in their hearts to eat the Minister.
There is much preaching, and yet but little eating. Many instead of eating the Word, could find in their hearts to eat the Minister.
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And what thinke we is the reason that men eate the word no more then they doe?
And what think we is the reason that men eat the word no more then they do?
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It is from these three causes. First, from fulnesse. The full soule loathes the honey combe, Prov. 27.7.
It is from these three Causes. First, from fullness. The full soul Loathes the honey comb, Curae 27.7.
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When a mans belly is full, hee hath not onely no minde to eate, but hee loathes to eate,
When a men belly is full, he hath not only no mind to eat, but he Loathes to eat,
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and that not onely course and common foode, but the daintiest and sweetest food, hee treadeth under foot the honey combe.
and that not only course and Common food, but the daintiest and Sweetest food, he treadeth under foot the honey comb.
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The Word is honey, and this honey is to be eaten when it is found, Prov. 24.13.The Word is honey, and this honey is to be eaten when it is found, Curae 24.13.
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And yet when men finde it, they eate it not, but loath it, and tread upon it.
And yet when men find it, they eat it not, but loath it, and tread upon it.
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And the reason is because they are already full. Such a fulnesse as that, Rom. 1.29. Being filled with all unrighteousnesse, fornication, wickednesse, covetousnesse, maliciousnesse, full of envy, murther, debate, deceit, malignity, wh•sperers.
And the reason is Because they Are already full. Such a fullness as that, Rom. 1.29. Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, murder, debate, deceit, malignity, wh•sperers.
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Their hearts are cram'd full of their lusts:
Their hearts Are cramed full of their Lustiest:
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And their hearts being already filled with carnall and worldly lusts, they loath these honey combes.
And their hearts being already filled with carnal and worldly Lustiest, they loath these honey combes.
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Some feed so full upon that hony, Pro. 5.3. The honey which drops from the lips of a strange woman, that they tread this honey combe under foot.
some feed so full upon that honey, Pro 5.3. The honey which drops from the lips of a strange woman, that they tread this honey comb under foot.
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There be a great many that eate as the Serpent doth, Gen. 3.14. Dust shalt thou eate all the dayes of thy life.
There be a great many that eat as the Serpent does, Gen. 3.14. Dust shalt thou eat all the days of thy life.
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All worldly hearts are of the Serpents dyet, they eate dust, and so fill themselves with the dust of the earth, that they loath to eate the Word.
All worldly hearts Are of the Serpents diet, they eat dust, and so fill themselves with the dust of the earth, that they loath to eat the Word.
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Because mens hearts are stuft with this baggage and base food, therefore will not men eate this Angels food, this bread of Heaven.
Because men's hearts Are stuffed with this baggage and base food, Therefore will not men eat this Angels food, this bred of Heaven.
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Secondly, from lingring and hankring after some other food. Such a disposition takes off the stomack from wholsome food.Secondly, from lingering and hankering After Some other food. Such a disposition Takes off the stomach from wholesome food.
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The Israelites had Angels food, the bread of Heaven, and yet at last this food would not down with them,The Israelites had Angels food, the bred of Heaven, and yet At last this food would not down with them,
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nay they loathed their Manna: And a man will not eate what hee loathes.
nay they loathed their Manna: And a man will not eat what he Loathes.
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But what was the cause that they cared not to eate manna? See Numb. 11.4. They fell a lusting (or they lusted a lust) and said, who shall give us flesh to eate? and vers. 5. fish to eate, and they long after the garlicke and onyons of Egypt;
But what was the cause that they cared not to eat manna? See Numb. 11.4. They fell a lusting (or they lusted a lust) and said, who shall give us Flesh to eat? and vers. 5. Fish to eat, and they long After the garlic and onions of Egypt;
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and therefore now this Manna will not downe with them.
and Therefore now this Manna will not down with them.
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So men, when once they begin to lust a lust after novelties in doctrine, the wholsome savoury truth of God they begin to loath, they are weary of it, quite cloyed with it,
So men, when once they begin to lust a lust After novelties in Doctrine, the wholesome savoury truth of God they begin to loath, they Are weary of it, quite cloyed with it,
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then no wonder it is not eaten.
then no wonder it is not eaten.
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When once mens lippes hang after Egyptian food, popish and corrupt doctrine, then truth will not downe by any meanes, Isa. 44.20. He feedeth on ashes. That is but strange food, a mad dyet for a man to live and feed on ashes.
When once men's lips hang After Egyptian food, popish and corrupt Doctrine, then truth will not down by any means, Isaiah 44.20. He feeds on Ashes. That is but strange food, a mad diet for a man to live and feed on Ashes.
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But what makes him feed so fondly? A deceived heart hath turned him aside. So with many.
But what makes him feed so fondly? A deceived heart hath turned him aside. So with many.
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deceived heart hath turned them aside, and then they fall to eating of ashes, and therefore,
deceived heart hath turned them aside, and then they fallen to eating of Ashes, and Therefore,
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like those that have the greene sicknesse, their mindes hang after ashes, and such trash, and so no mind to the wholsome food of sound Doctrine.
like those that have the green sickness, their minds hang After Ashes, and such trash, and so no mind to the wholesome food of found Doctrine.
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See the case cleare, 2 Tim. 4.3, 4. They will not endure it, therefore not eate it, not indure it,
See the case clear, 2 Tim. 4.3, 4. They will not endure it, Therefore not eat it, not endure it,
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as a man cannot indure the meate he loathes.
as a man cannot endure the meat he Loathes.
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But why not indure it? They have itching eares, that itch after novelties, and therefore shall turn away their eares, &c. Thirdly, from sicknesse, or if yee will from deadnesse.
But why not endure it? They have itching ears, that itch After novelties, and Therefore shall turn away their ears, etc. Thirdly, from sickness, or if ye will from deadness.
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Sicke men forsake their meate, and refuse their meat.
Sick men forsake their meat, and refuse their meat.
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Men are spiritually sicke, and have some diseases upon them that make them eate nothing at all,
Men Are spiritually sick, and have Some diseases upon them that make them eat nothing At all,
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or else they doe but piddle, and trifle, as good never a whit, as never the better.
or Else they do but piddle, and trifle, as good never a whit, as never the better.
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Nay, men are dead, void of the life of God, and that's a maine reason that they eat not. Dead men cannot eate.
Nay, men Are dead, void of the life of God, and that's a main reason that they eat not. Dead men cannot eat.
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Secondly, since it is a duty that must be done, therefore let people examine themselves whether they doe it or not,Secondly, since it is a duty that must be done, Therefore let people examine themselves whither they do it or not,
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whether the Word be eaten by them or not. Quest. How may one know whether he eates the Word or not? Answ. By these things:
whither the Word be eaten by them or not. Quest. How may one know whither he eats the Word or not? Answer By these things:
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First, By spirituall cheerefulnesse, livelinesse and quickning. When a man hath eaten, it makes him cheerefull and lively, Act. 14.17. He fills our heart with food and gladnesse. First, By spiritual cheerfulness, liveliness and quickening. When a man hath eaten, it makes him cheerful and lively, Act. 14.17. He fills our heart with food and gladness.
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A man when hee hath fasted, and long forborne his meate, his spirits waste and decay;
A man when he hath fasted, and long forborn his meat, his spirits waste and decay;
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but when hee eates, that repaires his spirits, and renewes them, and so makes a man come to himselfe,
but when he eats, that repairs his spirits, and renews them, and so makes a man come to himself,
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and makes him fresh and lively.
and makes him fresh and lively.
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See Jonathans case, 1 Sam. 14.27, 29, 30. Hee was faint and his spirits spent so, that his eyes began to grow dimme through faintnesse and want of spirit, and he doth but eate a little honey, and his spirits are refresht,
See Jonathans case, 1 Sam. 14.27, 29, 30. He was faint and his spirits spent so, that his eyes began to grow dim through faintness and want of Spirit, and he does but eat a little honey, and his spirits Are refreshed,
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and repaired, that his eyes were enlightned. And if but a taste of the honey did so much, How much more sayes Jonathan,
and repaired, that his eyes were enlightened. And if but a taste of the honey did so much, How much more Says Johnathan,
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if the people had eaten freely, had they beene cheered, and repaired. Wee finde a man, 1 Sam. 30.12.if the people had eaten freely, had they been cheered, and repaired. we find a man, 1 Sam. 30.12.
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that had eaten nothing in three dayes and three nights, by reason of which his spirits were quite gone,that had eaten nothing in three days and three nights, by reason of which his spirits were quite gone,
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and hee was even a dead man:
and he was even a dead man:
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But see vers. 11. 12. And when he had eaten, his spirit came againe unto him.
But see vers. 11. 12. And when he had eaten, his Spirit Come again unto him.
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It was in a manner gone from him before, but now hee had eaten hee was so refresht and cheered, that hee was alive againe, his spirit came againe.
It was in a manner gone from him before, but now he had eaten he was so refreshed and cheered, that he was alive again, his Spirit Come again.
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So it is in this eating, it fills the soule with cheerefulnesse and livelinesse.
So it is in this eating, it fills the soul with cheerfulness and liveliness.
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A man that eates the Word indeed findes his heart finely cheered, filled with spirits, Thy words were found by me, and I did eate them.
A man that eats the Word indeed finds his heart finely cheered, filled with spirits, Thy words were found by me, and I did eat them.
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How did that appeare? And it was unto me the joy and rejoycing of mine heart:
How did that appear? And it was unto me the joy and rejoicing of mine heart:
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Oh how mine heart was cheered within mee, oh how my spirit was refresht!
O how mine heart was cheered within me, o how my Spirit was refreshed!
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Prov. 24. My sonne, if thou finde honey, as Jonathan did, eate it for it is good. Curae 24. My son, if thou find honey, as Johnathan did, eat it for it is good.
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So eate this honey for it is good.
So eat this honey for it is good.
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Why what good will follow upon it? If thou be faint, lumpish, spirits downe, dim sighted, it will enlighten thine eyes, it will so cheere thy spirits, that it will recover thy deadnesse,
Why what good will follow upon it? If thou be faint, lumpish, spirits down, dim sighted, it will enlighten thine eyes, it will so cheer thy spirits, that it will recover thy deadness,
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and dimnesse, it will enlighten and enliven thee. When that man had eaten, his spirit came againe:
and dimness, it will enlighten and enliven thee. When that man had eaten, his Spirit Come again:
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If before thou wert dead, and heavy, and lumpish unto good duties, yet if thou doe eate the Word, one good meale of it will recover thee out of that deadnesse,
If before thou Wertenberg dead, and heavy, and lumpish unto good duties, yet if thou do eat the Word, one good meal of it will recover thee out of that deadness,
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and make thee lively and cheerefull in duties of worship and obedience. By this try thy selfe.
and make thee lively and cheerful in duties of worship and Obedience. By this try thy self.
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If thus it be with thee, thou hast eaten the Word, but the little quickning, refreshing, the little enspiriting of men after the Word heard, argues how little men doe eate it. Secondly, by spirituall satisfaction.
If thus it be with thee, thou hast eaten the Word, but the little quickening, refreshing, the little enspiriting of men After the Word herd, argues how little men do eat it. Secondly, by spiritual satisfaction.
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A man that is hungry his stomack is stil craving, and he desiring something that he wants,
A man that is hungry his stomach is still craving, and he desiring something that he Wants,
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and let him have this, or that, yet hee is not satisfied, unlesse he may eate.
and let him have this, or that, yet he is not satisfied, unless he may eat.
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Mirth, musick, company, pleasure, let an hungry man have, yet there followes no satisfaction, still his stomacke craves.
Mirth, music, company, pleasure, let an hungry man have, yet there follows no satisfaction, still his stomach craves.
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But let a man but eate, then there is a satisfaction, and that craving is over. Nehem. 9.25. They did eate and they were filled.
But let a man but eat, then there is a satisfaction, and that craving is over. Nehemiah 9.25. They did eat and they were filled.
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And so in the miracle of the loaves, it is said, they did all eate and were filled, their hunger was allayed and satisfied. So it is here:
And so in the miracle of the loaves, it is said, they did all eat and were filled, their hunger was allayed and satisfied. So it is Here:
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The heart of man is full of cravings, and hungrings after profits, pleasures, vanities, lusts,
The heart of man is full of cravings, and hungerings After profits, pleasures, vanities, Lustiest,
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and though a man eate of these never so much, these satisfie not the hungry cravings of the heart,
and though a man eat of these never so much, these satisfy not the hungry cravings of the heart,
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nay the more they are fed upon, still the heart craves them more: But now when a man eates the Word, all these cravings of the heart cease, and are satisfied.
nay the more they Are fed upon, still the heart craves them more: But now when a man eats the Word, all these cravings of the heart cease, and Are satisfied.
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A man upon eating the Word findes such satisfaction in it, and his heart so fitted, that it is at rest from those troublesome and inordinate cravings, these unnaturall dogged appetites are quenched.
A man upon eating the Word finds such satisfaction in it, and his heart so fitted, that it is At rest from those troublesome and inordinate cravings, these unnatural dogged appetites Are quenched.
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The soule that eates the Word findes it selfe so abundantly satisfied, that it lingers not after the profits and pleasures of the world.
The soul that eats the Word finds it self so abundantly satisfied, that it lingers not After the profits and pleasures of the world.
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Hee that eates this Manna lingers not after the flesh-pots, the onyons and garlicke of Egypt. Isa. 55.2.
He that eats this Manna lingers not After the fleshpots, the onions and garlic of Egypt. Isaiah 55.2.
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Wherefore doe yee spend mony for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, Wherefore do ye spend money for that which is not bred? and your labour for that which Satisfieth not? harken diligently unto me,
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and eate yee that which is good, and let your soule delight it selfe in fatnesse: and eat ye that which is good, and let your soul delight it self in fatness:
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though these things then satisfie not, yet the Word it satisfies, and fills, and feeds, and fattens.
though these things then satisfy not, yet the Word it Satisfies, and fills, and feeds, and fattens.
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By this may men try themselves, if they have so received the Word, as that their hearts are weaned from their carnall and worldly lusts, those insatiable cravings are at an end, such satisfaction is a signe that a man hath eaten:
By this may men try themselves, if they have so received the Word, as that their hearts Are weaned from their carnal and worldly Lustiest, those insatiable cravings Are At an end, such satisfaction is a Signen that a man hath eaten:
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But the contrary shewes how few have eaten.
But the contrary shows how few have eaten.
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Many would seeme to eate, and professe they have eaten, but yet their hunger after the world, their profits and pleasures, are as keene and as eager as ever.
Many would seem to eat, and profess they have eaten, but yet their hunger After the world, their profits and pleasures, Are as keen and as eager as ever.
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Their hearts doe restlesly crave these things. Thine heart is not filled, therefore thou hast not eaten.
Their hearts do restlessly crave these things. Thine heart is not filled, Therefore thou hast not eaten.
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Thirdly, by spirituall strength, fatnesse, good liking, good complexion:Thirdly, by spiritual strength, fatness, good liking, good complexion:
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so it is in bodily eating, keep men from eating and their strength decayes, they grow feeble, their complexion decayes,
so it is in bodily eating, keep men from eating and their strength decays, they grow feeble, their complexion decays,
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and they looke with an ill complexion, pale, wan, and ill coloured.
and they look with an ill complexion, pale, wan, and ill coloured.
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As wee see in a siege, when men have beene coopt up, and have not had meate to eate, they have come out like so many dead carkaises out of their graves,
As we see in a siege, when men have been coopt up, and have not had meat to eat, they have come out like so many dead carkaises out of their graves,
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so weake, so poore, such ghostly lookes, as it is enough to scare a man with the sight of them.
so weak, so poor, such ghostly looks, as it is enough to scare a man with the sighed of them.
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But now eating mends all this, that breeds good blood, health, strength, fatnesse, and a good habitude of body.
But now eating mends all this, that breeds good blood, health, strength, fatness, and a good habitude of body.
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Upon eating followes strength, strength to walke, and to worke, 1 King. 19.8.
Upon eating follows strength, strength to walk, and to work, 1 King. 19.8.
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And he arose and did eate and drinke, and went in the strength of that meate forty dayes and forty nights, And he arose and did eat and drink, and went in the strength of that meat forty days and forty nights,
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unto Horeb the mount of God. Upon eating followes fatnesse, Nehem. 9.25. They did eate, and they were fat. unto Horeb the mount of God. Upon eating follows fatness, Nehemiah 9.25. They did eat, and they were fat.
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Upon eating followes goodnesse of complexion, Dan. 1.13. upon the eating of this pulse, their countenances were faire and fat.
Upon eating follows Goodness of complexion, Dan. 1.13. upon the eating of this pulse, their countenances were fair and fat.
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And thus is it upon eating the Word, men have strength in their soules to walke in the wayes of God, men grow fat, grow up as calves of the stall, full of good, Rom. 15.14. they are fat, and flourishing, Psal. 92.14. They have faire and good complexions, their wisdome and other graces cause their faces to shine, their lives and carriages are faire and lovely.
And thus is it upon eating the Word, men have strength in their Souls to walk in the ways of God, men grow fat, grow up as calves of the stall, full of good, Rom. 15.14. they Are fat, and flourishing, Psalm 92.14. They have fair and good complexions, their Wisdom and other graces cause their faces to shine, their lives and carriages Are fair and lovely.
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And by this may men know whether they have eaten the Word or not.
And by this may men know whither they have eaten the Word or not.
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If it be thus with them, that they have strength against their lusts, if they have strength to walke in obedience, &c. a signe they have eaten the Word.
If it be thus with them, that they have strength against their Lustiest, if they have strength to walk in Obedience, etc. a Signen they have eaten the Word.
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But this shewes that few have eaten and doe eate the Word.
But this shows that few have eaten and do eat the Word.
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Many say they doe, but how is it they be so weake and so feeble, that they cannot walke and worke? How is it that they be so leane, that there is such an emptinesse of grace and goodnesse? 2 Sam. 13.4.
Many say they do, but how is it they be so weak and so feeble, that they cannot walk and work? How is it that they be so lean, that there is such an emptiness of grace and Goodness? 2 Sam. 13.4.
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Why art thou, being the Kings sonne leane, or thin from day to day? so how is it that thou eating the Kings dyet, the bread of heaven, art thus thin and leane? How is it that thy life, thy complexion mends not,Why art thou, being the Kings son lean, or thin from day to day? so how is it that thou eating the Kings diet, the bred of heaven, art thus thin and lean? How is it that thy life, thy complexion mends not,
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but thy complexion and conversation is so ill? It fares with many as in that case, Gen. 41.18.21.
but thy complexion and Conversation is so ill? It fares with many as in that case, Gen. 41.18.21.
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When the seven leane kine and ill-favoured had eaten up the fat, It could not be knowne that they had eaten them, they were still as hadgeld hildings and carrion-like scroyles as before.
When the seven lean kine and ill-favoured had eaten up the fat, It could not be known that they had eaten them, they were still as hadgeld hildings and carrion-like scroyles as before.
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So here, men say they have eaten, but looke on their lives, and it cannot be knowne,
So Here, men say they have eaten, but look on their lives, and it cannot be known,
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as arrant scroyles as ever, as very swearers, drunkards, as ever, as proud, covetous, loose as ever.
as arrant scroyles as ever, as very swearers, drunkards, as ever, as proud, covetous, lose as ever.
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A cleare signe that such doe not eate the Word.
A clear Signen that such do not eat the Word.
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Fourthly, they that eate the word will ever doe as Eve did when shee did eate the forbidden fruit, Gen. 3.6. Who gave also to her husband, and hee did eate; so ever here.Fourthly, they that eat the word will ever do as Eve did when she did eat the forbidden fruit, Gen. 3.6. Who gave also to her husband, and he did eat; so ever Here.
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There is no such good fellowship as in this eating, where there is no man that would eate alone, As Job 31.17. where that holy man professeth, That hee had not eaten his morsell himselfe alone, and the fatherlesse had not eaten thereof:
There is no such good fellowship as in this eating, where there is no man that would eat alone, As Job 31.17. where that holy man Professes, That he had not eaten his morsel himself alone, and the fatherless had not eaten thereof:
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so here, none that eateth the Word of God eateth his morsell himselfe alone, and giveth not the fatherlesse and needy soule to eate thereof:
so Here, none that Eateth the Word of God Eateth his morsel himself alone, and gives not the fatherless and needy soul to eat thereof:
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But as in Samsons Riddle Out of the eater came meate:
But as in Samsons Riddle Out of the eater Come meat:
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so here out of the eater of the Word commeth meate to feed others, judge by this.
so Here out of the eater of the Word comes meat to feed Others, judge by this.
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Thirdly, if the Word must be eaten, then it teacheth us to be frequent in hearing,Thirdly, if the Word must be eaten, then it Teaches us to be frequent in hearing,
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and diligent in taking all opportunities.
and diligent in taking all opportunities.
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Some men can content themselves, if need be, with one Sermon in a yeere, and it is enough a conscience if well followed:
some men can content themselves, if need be, with one Sermon in a year, and it is enough a conscience if well followed:
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One meale in a yeere were short commons. A man desires to eate every day twice, some thrice a day.
One meal in a year were short commons. A man Desires to eat every day twice, Some thrice a day.
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There is a necessity of eating frequently: so here, take all opportunities of hearing and reading the Word, some morsell every day, and misse not publike meales. See 1 King. 19.5.
There is a necessity of eating frequently: so Here, take all opportunities of hearing and reading the Word, Some morsel every day, and miss not public meals. See 1 King. 19.5.
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& 7. where the Prophet Eliah was by the Angel bidden to eate, and hee did so;
& 7. where the Prophet Elijah was by the Angel bidden to eat, and he did so;
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yea though hee had eaten but just before, yet hee goes to it againe the second time, being bidden a second time.
yea though he had eaten but just before, yet he Goes to it again the second time, being bidden a second time.
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If thou have eaten in the morning, yet, if God call to it a second time, eate againe in the afternoone.
If thou have eaten in the morning, yet, if God call to it a second time, eat again in the afternoon.
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If thou have eaten on the Sabboth, yet if God give opportunity and liberty, eate also on the weeke day.
If thou have eaten on the Sabbath, yet if God give opportunity and liberty, eat also on the Week day.
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The Word is to be eaten, and eating must bee frequent and often. FINIS.
The Word is to be eaten, and eating must be frequent and often. FINIS.
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THE PVRCHASE AND POSSESSION OF THE TRVTH. PROV. 23.23. Buy the Truth, and sell it not, &c. FRom the 19. to the 29. verse of this chapter the Prophet endevours to fence men from the danger of two common and foule sinnes, drunkennesse and whoredome: Against drunkennesse, vers. 19, 20, 21. Against whoredome, in the residue.
THE PURCHASE AND POSSESSION OF THE TRUTH. CURAE. 23.23. Buy the Truth, and fell it not, etc. FRom the 19. to the 29. verse of this chapter the Prophet endeavours to fence men from the danger of two Common and foul Sins, Drunkenness and whoredom: Against Drunkenness, vers. 19, 20, 21. Against whoredom, in the residue.
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In which passage this one thing may be observed.
In which passage this one thing may be observed.
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Dehorting from drunkennesse he prefaces thereto onely in one verse, vers. 19. but dehorting from whoredome hee prefaces to that counsell in five verses, vers. 22. to 26. It is the more hainous evill of the time, and of more mischievous consequence.
Dehorting from Drunkenness he prefaces thereto only in one verse, vers. 19. but dehorting from whoredom he prefaces to that counsel in five Verses, vers. 22. to 26. It is the more heinous evil of the time, and of more mischievous consequence.
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It is a sinne to which our nature is more prone and inclinable; and therefore to keepe men off from it, he makes the hedge the stronger.
It is a sin to which our nature is more prove and inclinable; and Therefore to keep men off from it, he makes the hedge the Stronger.
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In this Preface hee gives such counsells, as being listned to, may prove strong preservatives against the poyson of that pestilence.
In this Preface he gives such Counsels, as being listened to, may prove strong preservatives against the poison of that pestilence.
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One is that, vers. 22. Respect and obedience to parents holy counsels. Those hearkned to would be speciall meanes to save men out of those snares.
One is that, vers. 22. Respect and Obedience to Parents holy Counsels. Those hearkened to would be special means to save men out of those snares.
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Another in this verse, which is an exhortation to the study and acquisition of godlinesse, grace,
another in this verse, which is an exhortation to the study and acquisition of godliness, grace,
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and Religion, with which the heart being effectually seasoned, it would in speciall manner save a man from that sinne.
and Religion, with which the heart being effectually seasoned, it would in special manner save a man from that sin.
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And so it suites with that, Prov. 2.10, 11, 12, 16, 17. When wisedome entreth into thine heart,
And so it suits with that, Curae 2.10, 11, 12, 16, 17. When Wisdom entereth into thine heart,
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and knowledge is pleasant unto thy soule; Discretion shall preserve thee, understanding shall keepe thee:
and knowledge is pleasant unto thy soul; Discretion shall preserve thee, understanding shall keep thee:
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To deliver thee from the way of the evill man, from the man that speaketh froward things.
To deliver thee from the Way of the evil man, from the man that speaks froward things.
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To deliver thee from the strange woman, even from the stranger which flattereth with her words:
To deliver thee from the strange woman, even from the stranger which Flattereth with her words:
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Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Which Forsaketh the guide of her youth, and forgetteth the Covenant of her God.
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Wisdome and truth, godlinesse and grace will preserve both from the evill man, and the evill woman.
Wisdom and truth, godliness and grace will preserve both from the evil man, and the evil woman.
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Thus this verse stands in coherence with the others.
Thus this verse Stands in coherence with the Others.
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Take the words now in themselves considered, and they are an exhortation to stirre up men to bestirre themselves with all paines and diligence, to get knowledge, godlinesse, grace, &c. for that is comprehended under truth, wisdome, &c. As if he had said, Let it be your maine care and labour, to get the knowledge of the truth, to get grace and Religion into your hearts.
Take the words now in themselves considered, and they Are an exhortation to stir up men to Bestir themselves with all pains and diligence, to get knowledge, godliness, grace, etc. for that is comprehended under truth, Wisdom, etc. As if he had said, Let it be your main care and labour, to get the knowledge of the truth, to get grace and Religion into your hearts.
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And this counsell is laid downe under a metaphor, Buy the truth, by which he implyes with what desire and affection,
And this counsel is laid down under a metaphor, Buy the truth, by which he Implies with what desire and affection,
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and cost, it should be sought, that men should so looke after it, and seeke to compasse it,
and cost, it should be sought, that men should so look After it, and seek to compass it,
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as men use to doe after commodities of use and worth.
as men use to do After commodities of use and worth.
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Those men will buy, for those men will trade, and lay out their mony that they may get the possession of them.
Those men will buy, for those men will trade, and lay out their money that they may get the possession of them.
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So here hee would have them so affected to the truth, that they should trade for it, be at paines and cost for the compassing and getting of it.
So Here he would have them so affected to the truth, that they should trade for it, be At pains and cost for the compassing and getting of it.
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And when they have once gotten and purchased this commodity, they should by no meanes part with it againe,
And when they have once got and purchased this commodity, they should by no means part with it again,
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but hold and keepe it fast, sell it not. When once men have made the bargaine,
but hold and keep it fast, fell it not. When once men have made the bargain,
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and gotten this good penny-worth, by no meanes part with it againe, part with it upon no termes what price soever is offered for it.
and got this good pennyworth, by no means part with it again, part with it upon no terms what price soever is offered for it.
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So then here be two things in these words: 1. A precept, Buy the truth. 2. A prohibition, Sell it not.
So then Here be two things in these words: 1. A precept, Buy the truth. 2. A prohibition, Fell it not.
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First to to begin with the precept, Buy the truth, also wisdome, instruction, and understanding, or as some translate, Buy the truth, of wisdome, &c. Buy the truth.
First to to begin with the precept, Buy the truth, also Wisdom, instruction, and understanding, or as Some translate, Buy the truth, of Wisdom, etc. Buy the truth.
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I, but what truth, or what doe you meane by truth? That truth which is of wisdome, of instruction, of understanding, the truth that is in piety, godlinesse, religion, Tit. 1.1. and the acknowledging of the truth which is after godlinesse.
I, but what truth, or what do you mean by truth? That truth which is of Wisdom, of instruction, of understanding, the truth that is in piety, godliness, Religion, Tit. 1.1. and the acknowledging of the truth which is After godliness.
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That truth, wisdome, understanding, godlinesse, grace and religion are not to be had for nothing. That truth, Wisdom, understanding, godliness, grace and Religion Are not to be had for nothing.
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It is the duty of every one to use all meanes and diligence to get the truth, to be willing to be at the cost of all paines and diligence for the buying and compassing the truth, wisdome, godlinesse, &c. These are commodities which will not be had without cost.
It is the duty of every one to use all means and diligence to get the truth, to be willing to be At the cost of all pains and diligence for the buying and compassing the truth, Wisdom, godliness, etc. These Are commodities which will not be had without cost.
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They are commodities that will not fall into mens mouthes, but they must be bought. Hee sayes not, Take the truth, as if it might be had for taking up, but buy the truth;
They Are commodities that will not fallen into men's mouths, but they must be bought. He Says not, Take the truth, as if it might be had for taking up, but buy the truth;
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there must be a price given for it, and men must be at cost before they can have it.
there must be a price given for it, and men must be At cost before they can have it.
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See how Araunah speakes to David, 2 Sam. 24.22.
See how Araunah speaks to David, 2 Sam. 24.22.
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Let my Lord the King take, and offer up what scemes good unto him, &c. and see Davids answer, vers. 24. Nay but I will surely buy it of thee at a price, Let my Lord the King take, and offer up what scemes good unto him, etc. and see Davids answer, vers. 24. Nay but I will surely buy it of thee At a price,
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neither will I offer of that which doth cost me nothing: neither will I offer of that which does cost me nothing:
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So here, many it may be would be content to have these things, if they might have them for stooping and taking up.
So Here, many it may be would be content to have these things, if they might have them for stooping and taking up.
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Nay, but they must buy it at a price, God forbid that we should think to have truth for that which doth cost us nothing.
Nay, but they must buy it At a price, God forbid that we should think to have truth for that which does cost us nothing.
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It must cost men a price, and a good round price too, Buy the truth. And this is that we have elsewhere, Prov. 4.5. Get wisdome, get understanding, and vers. 7. With all thy gettings get understanding.
It must cost men a price, and a good round price too, Buy the truth. And this is that we have elsewhere, Curae 4.5. Get Wisdom, get understanding, and vers. 7. With all thy gettings get understanding.
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It is the selfe-same word that is used here, and may be, as it is by some translated, Buy wisdome, buy understanding, and with all thy gettings buy understanding. Get it, say some;
It is the selfsame word that is used Here, and may be, as it is by Some translated, Buy Wisdom, buy understanding, and with all thy gettings buy understanding. Get it, say Some;
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Buy it, say others, it all comes to one, for it is to be gotten with buying.Buy it, say Others, it all comes to one, for it is to be got with buying.
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The way to get it, is to buy it. It is not a commodity that goes a begging;
The Way to get it, is to buy it. It is not a commodity that Goes a begging;
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it must be bought before it can be got. It is the counsell that Christ gives, Apoc. 3.18. I counsell thee to buy of me Gold tryed in the fire.
it must be bought before it can be god. It is the counsel that christ gives, Apocalypse 3.18. I counsel thee to buy of me Gold tried in the fire.
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Could not Christ give it as a matter of Almes? No, hee will have it bought,
Could not christ give it as a matter of Alms? No, he will have it bought,
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or they shall goe without it.
or they shall go without it.
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He doth not say, I counsell thee to take gold of mee, but to buy gold of mee, hee will have men draw,
He does not say, I counsel thee to take gold of me, but to buy gold of me, he will have men draw,
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and draw deep too before they have it. It is that is called for, Isa. 55.1. Come ye, buy and eate, buy Wine and milk.
and draw deep too before they have it. It is that is called for, Isaiah 55.1. Come you, buy and eat, buy Wine and milk.
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It is not enough to come and looke and gaze upon this commodity, to praise and commend it, no not enough to bid for it,
It is not enough to come and look and gaze upon this commodity, to praise and commend it, no not enough to bid for it,
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and offer for it, but wee must strike through the bargaine, and buy it. A man may bid and not buy, but wee must bid and buy both. So Matth. 13.44. The man that findes the treasure in the field, goes and buyes the field.
and offer for it, but we must strike through the bargain, and buy it. A man may bid and not buy, but we must bid and buy both. So Matthew 13.44. The man that finds the treasure in the field, Goes and buys the field.
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Hee doth not wish hee had the field, he doth not bid money for the field,
He does not wish he had the field, he does not bid money for the field,
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and then leave it, but hee goes thorow with the bargaine, hee buyes, and purchases the field.
and then leave it, but he Goes thorough with the bargain, he buys, and purchases the field.
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And vers. 45, 46. The Merchant when bee finds a pearle of great price, hee buyes it.
And vers. 45, 46. The Merchant when bee finds a pearl of great price, he buys it.
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Christians should be Merchants, men that drive a trade.
Christians should be Merchant's, men that drive a trade.
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When commodities are set forth in Marts and Fayres, yee have many country people will come and gaze upon them,
When commodities Are Set forth in Marts and Fairs, ye have many country people will come and gaze upon them,
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and will cheapen, and be asking the prices, though they never meane to buy them: They will cheapen pearles and jewels, &c. onely to know their worth and prices;
and will cheapen, and be asking the Princes, though they never mean to buy them: They will cheapen Pearls and Jewels, etc. only to know their worth and Princes;
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but now when a Merchant comes, he cheapens and buyes:
but now when a Merchant comes, he cheapens and buys:
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So Christians driving a trade for Heaven, and being Merchants, they must buy those pearles, buy those commodities that are set to sale.
So Christians driving a trade for Heaven, and being Merchant's, they must buy those Pearls, buy those commodities that Are Set to sale.
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There be foure things that may make a man willing to buy the truth. The same things that make men willing to lay out their money for other commodities.
There be foure things that may make a man willing to buy the truth. The same things that make men willing to lay out their money for other commodities.
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First, it is a necessary and usefull commodity.First, it is a necessary and useful commodity.
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Indeed things that a man hath no need of, no use of, hee hath no minde to buy,
Indeed things that a man hath no need of, no use of, he hath no mind to buy,
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or to lay out his money for them.
or to lay out his money for them.
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It is no providence nor good husbandry, to buy such things as hee hath no need or use of, Joh. 13.29. Buy those things that we have need of.
It is no providence nor good Husbandry, to buy such things as he hath no need or use of, John 13.29. Buy those things that we have need of.
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If a man want bread, want clothing for him and his, hee is willing to lay out his money,
If a man want bred, want clothing for him and his, he is willing to lay out his money,
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and to buy them, because these things hee hath need of. Necessity forces him to buy these:
and to buy them, Because these things he hath need of. Necessity forces him to buy these:
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So here, the truth is a necessary commodity, an usefull commodity.
So Here, the truth is a necessary commodity, an useful commodity.
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It was when Christ was dispersing, and many hearing the Word of truth, that Christ spake that speech, One thing is needfull: As if he had said, Thou thinkest much at Mary, that shee is at this market, that she is buying this commodity,
It was when christ was dispersing, and many hearing the Word of truth, that christ spoke that speech, One thing is needful: As if he had said, Thou Thinkest much At Marry, that she is At this market, that she is buying this commodity,
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but blame her not, it is a needfull commodity, and therefore shee doth well to buy it.
but blame her not, it is a needful commodity, and Therefore she does well to buy it.
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It is as necessary as Heaven and salvation it selfe, 1 Tim. 2.4. Who will have all men to be saved.
It is as necessary as Heaven and salvation it self, 1 Tim. 2.4. Who will have all men to be saved.
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I, that men like well, but marke what followes, and to come unto the knowledge of the truth.
I, that men like well, but mark what follows, and to come unto the knowledge of the truth.
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Marke then, there is no comming to salvation, till men come to the knowledge of the truth. The Truth must be had before Heaven can bee had.
Mark then, there is no coming to salvation, till men come to the knowledge of the truth. The Truth must be had before Heaven can be had.
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Truth therefore being so needfull a commodity, and so usefull, there is great reason we should be forward to buy it,
Truth Therefore being so needful a commodity, and so useful, there is great reason we should be forward to buy it,
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and to be at cost for it.
and to be At cost for it.
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There is a necessity of buying it, and of being at cost for it, Apoc. 3.18. I counsell thee to buy of me white rayment that thou mayst be cloathed, and that the shame of thy nakednesse doe not appeare.
There is a necessity of buying it, and of being At cost for it, Apocalypse 3.18. I counsel thee to buy of me white raiment that thou Mayest be clothed, and that the shame of thy nakedness do not appear.
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There is a necessity of clothing, a necessity of covering ones nakednesse, therefore a necessity of buying knowledge, grace, religion, godlinesse, being things of such necessary use, men must be at cost and charges for them, men ought to buy them.
There is a necessity of clothing, a necessity of covering ones nakedness, Therefore a necessity of buying knowledge, grace, Religion, godliness, being things of such necessary use, men must be At cost and charges for them, men ought to buy them.
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Secondly, it is a profitable commodity, a gainefull commodity, there is much to be gotten, and gained by the buying of it.Secondly, it is a profitable commodity, a gainful commodity, there is much to be got, and gained by the buying of it.
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Hee that trades in this commodity shall never be a loser by it, nay hee shall be a great saver and gainer by it. 1 Tim. 6.6.
He that trades in this commodity shall never be a loser by it, nay he shall be a great saver and gainer by it. 1 Tim. 6.6.
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Godlinesse is great gaine. If it were but gaine it were somewhat, and it were enough to crosse the conceit of the world, that counts godlinesse losse and hindrance,Godliness is great gain. If it were but gain it were somewhat, and it were enough to cross the conceit of the world, that counts godliness loss and hindrance,
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but that is not all, it is great gaine, it brings in great returnes, rich returnes, it brings in such advantage as makes a man.
but that is not all, it is great gain, it brings in great returns, rich returns, it brings in such advantage as makes a man.
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Thirty and forty in the hundred are counted great gaines in trading, but this buying and trading brings in greater by farre, Matth. 19.27, 29. Then answered Peter and said to him,
Thirty and forty in the hundred Are counted great gains in trading, but this buying and trading brings in greater by Far, Matthew 19.27, 29. Then answered Peter and said to him,
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Behold, we have forsaken all, and followed thee:
Behold, we have forsaken all, and followed thee:
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what shall wee have? And whosoever shall forsake houses, or brethren, or sisters, or father,
what shall we have? And whosoever shall forsake houses, or brothers, or Sisters, or father,
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or mother, or wife, or children, or lands for my Names sake, hee shall receive an hundred fold more, and shall inherite everlasting life. or mother, or wife, or children, or Lands for my Names sake, he shall receive an hundred fold more, and shall inherit everlasting life.
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As if hee had said, Lord we have beene at great cost, and great charges to buy the truth, what shall wee have? what gaine will our adventure bring us in? what shall wee get by the buying of this commodity? Christ answers, Every one that hath forsaken, &c. shall receive an hundred fold.
As if he had said, Lord we have been At great cost, and great charges to buy the truth, what shall we have? what gain will our adventure bring us in? what shall we get by the buying of this commodity? christ answers, Every one that hath forsaken, etc. shall receive an hundred fold.
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Where marke, that the gaine is not one for an hundred, but an hundred for one,
Where mark, that the gain is not one for an hundred, but an hundred for one,
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as if a man should lay out a pound, and gaine an hundred pound by laying out one.
as if a man should lay out a pound, and gain an hundred pound by laying out one.
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The gaine of buying this commodity, is like the gaine that Isaac had by sowing, Gen. 26.12. Who received in the same yeere an hundred fold.
The gain of buying this commodity, is like the gain that Isaac had by sowing, Gen. 26.12. Who received in the same year an hundred fold.
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And marke againe, that it is not in this trading and buying, as it is in buying and trading in other commodities.
And mark again, that it is not in this trading and buying, as it is in buying and trading in other commodities.
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We see in other trading in the World and buying, that some men grow very rich, gaine great estates,
We see in other trading in the World and buying, that Some men grow very rich, gain great estates,
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but yet many get little, many lose and are undone by trading. But now it is not so here:
but yet many get little, many loose and Are undone by trading. But now it is not so Here:
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And every one, sayes Christ, that hath forsaken, &c. shall receive an hundred fold. This commodity bought makes all gainers, gainers an hundred fold in in this life.
And every one, Says christ, that hath forsaken, etc. shall receive an hundred fold. This commodity bought makes all gainers, gainers an hundred fold in in this life.
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Every Merchant of this Company is a gaining Merchant. There is a three-fold profit or gaine to be had by buying the Truth.
Every Merchant of this Company is a gaining Merchant. There is a threefold profit or gain to be had by buying the Truth.
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First, a mans spirituall freedome from the captivity and bondage of Satan and lust. Joh. 8.32. Yee shall know the truth. First, a men spiritual freedom from the captivity and bondage of Satan and lust. John 8.32. Ye shall know the truth.
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Know the truth? And what shall we get by that truth? And the truth shall make you free.
Know the truth? And what shall we get by that truth? And the truth shall make you free.
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Wee see that many will give good summes to buy the freedome of the City. As Act. 22.28. With a great summe bought I this freedome, viz. of the City of Rome: So that hee that buyes the truth, buyes his freedome, hee gaines his freedome by the bargaine, his freedome from the thraldome of his lust, his freedome from the slavery of Satan:
we see that many will give good sums to buy the freedom of the city. As Act. 22.28. With a great sum bought I this freedom, viz. of the city of Room: So that he that buys the truth, buys his freedom, he gains his freedom by the bargain, his freedom from the thraldom of his lust, his freedom from the slavery of Satan:
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See 2 Tim. 2.25, 26. If God at any time will give them repentance, that they may know the truth,
See 2 Tim. 2.25, 26. If God At any time will give them Repentance, that they may know the truth,
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And that they may come to amendment out of the snare of the devill, which are taken of him at his will. Secondly, Riches.And that they may come to amendment out of the snare of the Devil, which Are taken of him At his will. Secondly, Riches.
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The buying of the Truth makes a man rich, Prov. 3.13. Blessed is the man that findeth wisdome, and the man that getteth understanding.
The buying of the Truth makes a man rich, Curae 3.13. Blessed is the man that finds Wisdom, and the man that gets understanding.
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Happy is hee that buyes this commodity.
Happy is he that buys this commodity.
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But why? vers. 14. For •he merchandise thereof is better than the merchandise of silver,
But why? vers. 14. For •he merchandise thereof is better than the merchandise of silver,
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and the gain there•f is better then gold; and vers. 16. Ri•hes are in her left hand. and the gain there•f is better then gold; and vers. 16. Ri•hes Are in her left hand.
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It many times •ings in earthly riches, for godlinesse •ath the promises of this life, and the life to come. But that matters not.
It many times •ings in earthly riches, for godliness •ath the promises of this life, and the life to come. But that matters not.
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To be sure, it makes spiritually rich, Apoc. 3. The Church of Laodicea thought shee was rich, but she was poore.
To be sure, it makes spiritually rich, Apocalypse 3. The Church of Laodicea Thought she was rich, but she was poor.
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Well, Christ will teach her a course to become rich.
Well, christ will teach her a course to become rich.
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But what course is that? Shee must fall to trading, and to buying, to the buying of truth, of grace, vers. 18. I counsell thee to buy of me gold.
But what course is that? She must fallen to trading, and to buying, to the buying of truth, of grace, vers. 18. I counsel thee to buy of me gold.
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But what shall wee be the better for buying it? It is a commodity, if yee buy it, will enrich you, will make you;
But what shall we be the better for buying it? It is a commodity, if ye buy it, will enrich you, will make you;
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to buy of mee gold, that thou mayst bee rich:
to buy of me gold, that thou Mayest be rich:
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So that the way to fetch in the gaine of spirituall riches, is to be buying this gold.
So that the Way to fetch in the gain of spiritual riches, is to be buying this gold.
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It is a trading then wee see that is gainefull, it will gaine spirituall riches. Thirdly, Life and happinesse, Pro. 3.18. Shee is a Tree of life to them that lay hold upon her.
It is a trading then we see that is gainful, it will gain spiritual riches. Thirdly, Life and happiness, Pro 3.18. She is a Tree of life to them that lay hold upon her.
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So that here is that should make us willing to buy the truth, and be at cost for it,
So that Here is that should make us willing to buy the truth, and be At cost for it,
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and to come off roundly for it too, in that it is so profitable and gainefull a commodity.
and to come off roundly for it too, in that it is so profitable and gainful a commodity.
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If a man sees a commodity in the Market that will yeeld profit, that will bring him in gaine, hee need not be intreated to buy it, hee will be sure to lay hold on it, to fasten upon it, hee will have it though hee borrow the money to buy it.
If a man sees a commodity in the Market that will yield profit, that will bring him in gain, he need not be entreated to buy it, he will be sure to lay hold on it, to fasten upon it, he will have it though he borrow the money to buy it.
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Gainefull commodities use not to hang in hand, but they are presently snatcht up, there is catching at such commodities to buy them.
Gainful commodities use not to hang in hand, but they Are presently snatched up, there is catching At such commodities to buy them.
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The truth therefore being a commodity in which there is gaine and advantage to be had, what ever it cost, what ever be the price, buy it, lose not the buying of a gainefull commodity.
The truth Therefore being a commodity in which there is gain and advantage to be had, what ever it cost, what ever be the price, buy it, loose not the buying of a gainful commodity.
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What shall it profit a man to gaine the whole world, and lose his owne soule? Hee that makes such a bargaine, makes but a losing bargaine:What shall it profit a man to gain the Whole world, and loose his own soul? He that makes such a bargain, makes but a losing bargain:
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And so, what shall it endammage a man to lose, to give the whole world,
And so, what shall it endamage a man to loose, to give the Whole world,
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and to gaine his owne soule? He that makes such a bargaine, makes a saving, a gaining bargaine.
and to gain his own soul? He that makes such a bargain, makes a Saving, a gaining bargain.
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Hee that buyes the truth, though hee give the whole world for it, makes a gaining bargaine,
He that buys the truth, though he give the Whole world for it, makes a gaining bargain,
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because he gaines his soule, and Heaven by it.
Because he gains his soul, and Heaven by it.
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Thirdly, it is a pretious commodity, of great worth and excellency, Prov. 3.13, 14, 15. Blessed is the man that findeth wisdome, Thirdly, it is a precious commodity, of great worth and excellency, Curae 3.13, 14, 15. Blessed is the man that finds Wisdom,
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and the man that getteth understanding.
and the man that gets understanding.
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For the merchandise thereof is better then the merchandise of silver, and the gaine thereof is better then gold.
For the merchandise thereof is better then the merchandise of silver, and the gain thereof is better then gold.
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It is more precious then pearles: and all things that thou canst desire, are not to be compared unto her. It is more precious then Pearls: and all things that thou Canst desire, Are not to be compared unto her.
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See Job. 28.12. 16, 19. But where is wisdome found? and where is the place of understanding? It shall not be valued with the wedge of gold of Ophir,
See Job. 28.12. 16, 19. But where is Wisdom found? and where is the place of understanding? It shall not be valued with the wedge of gold of Ophir,
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nor with the pretious Onix, nor the Saphir.
nor with the precious Onix, nor the Saphir.
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The Topaz of Ethiopia shall not be equall unto it, neither shall it be valued with the wedge of pure gold.
The Topaz of Ethiopia shall not be equal unto it, neither shall it be valued with the wedge of pure gold.
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Matth. 13. The Merchant seekes pearles, and he findes one pearle of great price, of great value and worth.Matthew 13. The Merchant seeks Pearls, and he finds one pearl of great price, of great valve and worth.
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It is no vile and paltry commodity, but a commodity very pretious: And therefore worth the buying.
It is no vile and paltry commodity, but a commodity very precious: And Therefore worth the buying.
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Things that bee vile, who will buy them? refuse stuffe none will lay out money about them.
Things that be vile, who will buy them? refuse stuff none will lay out money about them.
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But when things are pretious and excellent, their excellency tempts men to buy.
But when things Are precious and excellent, their excellency tempts men to buy.
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What made the Merchant in the Parable to sell all that he had, and to buy the pearle? It was a great price to give all that hee had, it seemes to cost exceeding deere.
What made the Merchant in the Parable to fell all that he had, and to buy the pearl? It was a great price to give all that he had, it seems to cost exceeding deer.
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To have given halfe that he had one would thinke had been enough, but he gives all that he hath to buy it.
To have given half that he had one would think had been enough, but he gives all that he hath to buy it.
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And what was the reason? It was a pearle, and it was a pearle of great price:
And what was the reason? It was a pearl, and it was a pearl of great price:
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so Truth being a pearle, and a pearle of great price, lose not the buying of so pretious a commodity.
so Truth being a pearl, and a pearl of great price, loose not the buying of so precious a commodity.
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Fourthly, It is a commodity we can never be over-reacht in, we cannot be cheated and cosend in.Fourthly, It is a commodity we can never be overreached in, we cannot be cheated and cosend in.
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A man is overreacht, and cosend in buying when hee gives more for a commodity than it is worth,
A man is overreached, and cosend in buying when he gives more for a commodity than it is worth,
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when the commodity bought, and the price given have no proportion, are not of equall value, the buyer hath not a pennyworth for his penny. Gen. 23.15. The land is worth foure hundred shekels of silver.
when the commodity bought, and the price given have no proportion, Are not of equal valve, the buyer hath not a pennyworth for his penny. Gen. 23.15. The land is worth foure hundred shekels of silver.
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So long as the land was worth it, Abraham could not have an hard bargaine, could not bee over-reacht in it, could have no cause to repent him,
So long as the land was worth it, Abraham could not have an hard bargain, could not be overreached in it, could have no cause to Repent him,
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though hee gave foure hundred shekels of silver. The land was worth it:
though he gave foure hundred shekels of silver. The land was worth it:
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so here, in buying the Truth a man shall bee sure not to bee overreacht, he shal be sure not to be pincht with an hard bargaine,
so Here, in buying the Truth a man shall be sure not to be overreached, he shall be sure not to be pinched with an hard bargain,
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because let it cost what it will, let the price be never so high, let a man give what he will,
Because let it cost what it will, let the price be never so high, let a man give what he will,
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yet the truth is worth it, and a man shall be sure to have a pennyworth for his penny. Prov. 3.15. All the things thou canst desire are not to be compared to her. Prov. 8.11. For Wisedome is better than precious stones, and all pleasures are not to be compared unto her.
yet the truth is worth it, and a man shall be sure to have a pennyworth for his penny. Curae 3.15. All the things thou Canst desire Are not to be compared to her. Curae 8.11. For Wisdom is better than precious stones, and all pleasures Are not to be compared unto her.
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The highest price that can be set is disproportionable to the worth of it, is beneath the value of the commodity. Iob 28.17.
The highest price that can be Set is disproportionable to the worth of it, is beneath the valve of the commodity. Job 28.17.
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Though it be a necessary commodity, a profitable, gainefull commodity, a precious commodity, yet at any price it is set at, it is a cheape commodity, and the price is low.
Though it be a necessary commodity, a profitable, gainful commodity, a precious commodity, yet At any price it is Set At, it is a cheap commodity, and the price is low.
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A man cannot be over-reacht when the commodity is necessary, profitable, precious, and yet the price low.
A man cannot be overreached when the commodity is necessary, profitable, precious, and yet the price low.
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How can a man be over-reacht where the commodity is profitable, and cheape both? Now this commodity as it is well worth all our paines, endevours, costs;
How can a man be overreached where the commodity is profitable, and cheap both? Now this commodity as it is well worth all our pains, endeavours, costs;
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so all we can doe and give, it is but cheape, it is but an easie low price. Is. 55.1.
so all we can do and give, it is but cheap, it is but an easy low price. Is. 55.1.
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Come buy wine and milke without money, and without price, that is, without any meritorious price,Come buy wine and milk without money, and without price, that is, without any meritorious price,
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as he that gives the money, and the price that a commodity is worth in point of commutative Justice deserves to have the commodity,
as he that gives the money, and the price that a commodity is worth in point of commutative justice deserves to have the commodity,
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and it is Injustice to hold it from him.
and it is Injustice to hold it from him.
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Thus wee must buy without price, because no man can give a meritorious price to God for Grace and Heaven.
Thus we must buy without price, Because no man can give a meritorious price to God for Grace and Heaven.
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Buy without price, that is, without meritorious price; or else thus to our present purpose.
Buy without price, that is, without meritorious price; or Else thus to our present purpose.
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It is true that Truth must bee bought with a price, and with a great price,
It is true that Truth must be bought with a price, and with a great price,
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but yet the greatest price that is, is so beneath the commodity, that it is no price.
but yet the greatest price that is, is so beneath the commodity, that it is no price.
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As we say of a cheape commodity that is bought for little, that it is no price. Ten thousand pound is a great summe of money,
As we say of a cheap commodity that is bought for little, that it is no price. Ten thousand pound is a great sum of money,
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an huge summe, but for a man to buy ten thousand pound a yeer for the price of ten thousand pound, it is but one yeares purchase, it is no price, ten thousand pound is no mony, no price to ten thousand pound a yeere.
an huge sum, but for a man to buy ten thousand pound a year for the price of ten thousand pound, it is but one Years purchase, it is no price, ten thousand pound is no money, no price to ten thousand pound a year.
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It is a great deale of paines, and cost that a man must bee at to get the Truth, to get Christ,
It is a great deal of pains, and cost that a man must be At to get the Truth, to get christ,
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and Grace, but the worth of the commodity considered and the transcendency of the value of it above cost and paines, all our cost and paines is no money, is no price.
and Grace, but the worth of the commodity considered and the transcendency of the valve of it above cost and pains, all our cost and pains is no money, is no price.
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And how can a man bee overreacht, or have an hard bargaine, when he hath a good bargaine for no price.
And how can a man be overreached, or have an hard bargain, when he hath a good bargain for no price.
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Here is that then which may draw us on to strike thorow this bargaine, and may encourage us to trade,
Here is that then which may draw us on to strike thorough this bargain, and may encourage us to trade,
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and buy, we shall be sure to have a pennyworth for our penny, we shall not bee pincht with a deere penny-worth.
and buy, we shall be sure to have a pennyworth for our penny, we shall not be pinched with a deer pennyworth.
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Many a man hath a great minde to such an house, and land, he would faine buy it, he beates the price,
Many a man hath a great mind to such an house, and land, he would feign buy it, he beats the price,
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and bids faire for it, but yet as good a minde as hee hath to it, he buyes it not, he feares it is to deere, he feares he shall repent him of his bargaine,
and bids fair for it, but yet as good a mind as he hath to it, he buys it not, he fears it is to deer, he fears he shall Repent him of his bargain,
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and wish his money in his purse againe, and therefore falls off.
and wish his money in his purse again, and Therefore falls off.
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But now here is no such feare, what ever the Truth cost thee, suppose it cost thee much paines,
But now Here is no such Fear, what ever the Truth cost thee, suppose it cost thee much pains,
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and labour, suppose it proves matter of great charge to thee, suppose it cost thee thy credit and respect in the world, thy liberty, thine estate, thy bloud, thy life,
and labour, suppose it Proves matter of great charge to thee, suppose it cost thee thy credit and respect in the world, thy liberty, thine estate, thy blood, thy life,
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yet thou buyest it not too deere; it is well worth all thou canst give for it.
yet thou buyest it not too deer; it is well worth all thou Canst give for it.
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A man may buy house and lands, good house and lands too deere, a man may buy Gold too deere,
A man may buy house and Lands, good house and Lands too deer, a man may buy Gold too deer,
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as the Proverb is, but yet hee cannot buy Truth, nor Grace, nor Christ, nor Heaven too deare.
as the Proverb is, but yet he cannot buy Truth, nor Grace, nor christ, nor Heaven too deer.
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The Land is worth foure hundred shekles, and Heaven, and Christ, Truth, and Grace is worth all that ever. God shall aske for it.The Land is worth foure hundred Shekels, and Heaven, and christ, Truth, and Grace is worth all that ever. God shall ask for it.
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A man may buy a good purchase of land, and yet have no cause to rejoyce in it, may wish hee had never medled with it,
A man may buy a good purchase of land, and yet have no cause to rejoice in it, may wish he had never meddled with it,
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but had kept his money in his purse. Ezek. 7.12. The time is come, the day draweth neere, let not the buyer rejoyce.
but had kept his money in his purse. Ezekiel 7.12. The time is come, the day draws near, let not the buyer rejoice.
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Such times may come, as a man may have but little joy in buying a a purchase.
Such times may come, as a man may have but little joy in buying a a purchase.
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But a man that buyes the Truth shall never repent him of his purchase, but let such a buyer rejoyce.
But a man that buys the Truth shall never Repent him of his purchase, but let such a buyer rejoice.
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Come what times will come, yet he may rejoyce, yea the worse the times may be, the more cause may he have to rejoyce in his purchase.
Come what times will come, yet he may rejoice, yea the Worse the times may be, the more cause may he have to rejoice in his purchase.
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Thus being convinced that this duty is to be done, that Truth is to bee bought, come wee now to shew how this duty is to be done, and wherein this buying stands.
Thus being convinced that this duty is to be done, that Truth is to be bought, come we now to show how this duty is to be done, and wherein this buying Stands.
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This buying then stands in diverse things. First, In giving a price, and paying a price for it.
This buying then Stands in diverse things. First, In giving a price, and paying a price for it.
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In trading in the world, when a man gives the price for a commodity, he buyes it,
In trading in the world, when a man gives the price for a commodity, he buys it,
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and a man cannot be said to have bought a commodity till some price be given for it, that is contracted for, ye are bought with a price, 1 Cor. 6.20. therefore in buying there is a price given.
and a man cannot be said to have bought a commodity till Some price be given for it, that is contracted for, you Are bought with a price, 1 Cor. 6.20. Therefore in buying there is a price given.
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When Abraham bought the fields of Ephraim, he gave him the price of foure hundred shekels, and when hee gave that price then hee bought it. Deut. 2.6. ye shall buy meate of them that ye may eate, and ye shall buy water of them that ye may drinke.
When Abraham bought the fields of Ephraim, he gave him the price of foure hundred shekels, and when he gave that price then he bought it. Deuteronomy 2.6. you shall buy meat of them that you may eat, and you shall buy water of them that you may drink.
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But how must they buy? yee shall buy meate of them for money, and ye shall buy water of them for money. That which a man hath without money, or some valuable consideration;
But how must they buy? ye shall buy meat of them for money, and you shall buy water of them for money. That which a man hath without money, or Some valuable consideration;
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it is not bought, but is given freely, or taken unjustly.
it is not bought, but is given freely, or taken unjustly.
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But when a man gives money for bread, gives money for water, then he buyes it.
But when a man gives money for bred, gives money for water, then he buys it.
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So in this case, hee that would buy Truth must give a price for it, it will not bee had for nothing, that which a man hath for nothing is not bought.
So in this case, he that would buy Truth must give a price for it, it will not be had for nothing, that which a man hath for nothing is not bought.
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The price that men must give for Truth and Grace, is the use of all such meanes by which Truth and Grace is to be gotten.
The price that men must give for Truth and Grace, is the use of all such means by which Truth and Grace is to be got.
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So buy the Truth, that is, use all meanes by which it may bee had;
So buy the Truth, that is, use all means by which it may be had;
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God hath appointed certaine meanes in the use of which he will give Grace, and the knowledge of the Truth,
God hath appointed certain means in the use of which he will give Grace, and the knowledge of the Truth,
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and they that will have this commodity must give this price, must use such meanes as God requires to be used to this end.
and they that will have this commodity must give this price, must use such means as God requires to be used to this end.
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This price that God sets is not a matter of money, Simon Magus would have bought that gift for money. Act. 8.18. He offred them money. But thy money perish with thee, saith Peter to him.
This price that God sets is not a matter of money, Simon Magus would have bought that gift for money. Act. 8.18. He offered them money. But thy money perish with thee, Says Peter to him.
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We our selves are bought with a price. 1 Cor. 6. but yet 1 Pet. 1. are not redeemed with Silver, and Gold, We our selves Are bought with a price. 1 Cor. 6. but yet 1 Pet. 1. Are not redeemed with Silver, and Gold,
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and corruptible things, so Truth, and Grace must bee bought, but yet it is not gold that will buy this Gold.and corruptible things, so Truth, and Grace must be bought, but yet it is not gold that will buy this Gold.
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But there is another price with which Truth must bee bought. The use of those meanes which God hath appointed, that is the price;
But there is Another price with which Truth must be bought. The use of those means which God hath appointed, that is the price;
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that look as by the giving of a price an earthly commodity is bought, and obtained,
that look as by the giving of a price an earthly commodity is bought, and obtained,
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so by the use of the meanes, Truth, and Grace is gotten, and obtained. And what then are those meanes?
so by the use of the means, Truth, and Grace is got, and obtained. And what then Are those means?
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First, Prayer, Buy the truth, pray for the knowledge of the truth, pray for grace.First, Prayer, Buy the truth, pray for the knowledge of the truth, pray for grace.
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As by money wee obtaine and buy the commodity wee neede, and have a minde to,
As by money we obtain and buy the commodity we need, and have a mind to,
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so by prayer wee obtaine and buy the truth. Jam. 1.5. If any of you lacke wisdome.
so by prayer we obtain and buy the truth. Jam. 1.5. If any of you lack Wisdom.
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Shop-keepers as men passe by their doores, aske them, What doe yee lacke? what is it that you want? So the Apostle here seemes to say, what is it that ye lackc? what is it that ye want? Doe yee want grace? Do ye want knowledge and wisdome? Well, what if we doe? How may wee come by it? Buy it, sayes the Apostle.
Shopkeepers as men pass by their doors, ask them, What do ye lack? what is it that you want? So the Apostle Here seems to say, what is it that you lackc? what is it that you want? Do ye want grace? Do you want knowledge and Wisdom? Well, what if we do? How may we come by it? Buy it, Says the Apostle.
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I, but what is the price that must be given for it? If any man lacke wisdome, stand in need of this commodity, let him aske of God.
I, but what is the price that must be given for it? If any man lack Wisdom, stand in need of this commodity, let him ask of God.
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And it is the price that Christ sets upon grace, Matth. 7. Aske and ye shall have.
And it is the price that christ sets upon grace, Matthew 7. Ask and you shall have.
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The price that the Lord sets upon the knowledge of the truth.
The price that the Lord sets upon the knowledge of the truth.
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Jer. 33. Call upon me, and I will answer thee, and shew thee great and hidden things which thou knowest not. Jer. 33. Call upon me, and I will answer thee, and show thee great and hidden things which thou Knowest not.
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God highly befriends us, hee sets the commodity at a low price. It is little worth that is not worth the asking.
God highly befriends us, he sets the commodity At a low price. It is little worth that is not worth the asking.
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The way then to buy, is to beg; begging is buying, and praying is paying. And therefore how often finde wee David in those suites, Teach mee thy truth, teach me thy Statutes, &c. David knew the commodity would not be bought without this price,
The Way then to buy, is to beg; begging is buying, and praying is paying. And Therefore how often find we David in those suits, Teach me thy truth, teach me thy Statutes, etc. David knew the commodity would not be bought without this price,
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and therefore hee stickes not at it, he gives the price, and seekes grace, and the knowledge of the truth by prayer.
and Therefore he sticks not At it, he gives the price, and seeks grace, and the knowledge of the truth by prayer.
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Secondly, hearing the Word, and attending upon the Ministery thereof. As Paul speakes of Christ, Rom. 15.8. That Jesus Christ was a Minister of the circumcision for the truth of God: Secondly, hearing the Word, and attending upon the Ministry thereof. As Paul speaks of christ, Rom. 15.8. That jesus christ was a Minister of the circumcision for the truth of God:
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So it may in another sense be said of the Ministers of the Gospel, That they are Ministers of the Gospel for the truth of God, to make knowne the truth of God, to offer and tender it unto people. And Mal. 2.6. The Law of truth was in Levi's mouth.
So it may in Another sense be said of the Ministers of the Gospel, That they Are Ministers of the Gospel for the truth of God, to make known the truth of God, to offer and tender it unto people. And Malachi 2.6. The Law of truth was in Levi's Mouth.
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God sends them to set his truth to sale, they bring this commodity to Market:
God sends them to Set his truth to sale, they bring this commodity to Market:
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So that if wee would buy the truth, wee must attend upon them whose worke is to dispense the Word of truth, as the Gospel is called, Ephes. 1.13.
So that if we would buy the truth, we must attend upon them whose work is to dispense the Word of truth, as the Gospel is called, Ephesians 1.13.
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And it is a part of the price that is to be given for it, to come to, & attend upon their Ministery. See Mal. 2.6. The Law of truth was in his mouth, and vers. 7. They should seeke the Lawes (of truth) at his mouth.
And it is a part of the price that is to be given for it, to come to, & attend upon their Ministry. See Malachi 2.6. The Law of truth was in his Mouth, and vers. 7. They should seek the Laws (of truth) At his Mouth.
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So then, they that would get the truth, must seeke it at the mouthes of Gods Ministers,
So then, they that would get the truth, must seek it At the mouths of God's Ministers,
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and that is the way to get this commodity.
and that is the Way to get this commodity.
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This is part of the price, to come to the publike meanes, and to attend upon them. Come and buy, Isa. 55.1.
This is part of the price, to come to the public means, and to attend upon them. Come and buy, Isaiah 55.1.
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Even comming is a part of buying.
Even coming is a part of buying.
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If Jacobs sonnes would buy Corne, they must not onely give money, but they must goe into Egypt,
If Jacobs Sons would buy Corn, they must not only give money, but they must go into Egypt,
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and their going into Egypt was one part of the price of it. They could not buy unlesse they went into Egypt, where it was to be bought.
and their going into Egypt was one part of the price of it. They could not buy unless they went into Egypt, where it was to be bought.
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They that will buy a commodity, they must goe to the Market, and the shops where the commodity is to be bought, Matth. 25.9. Goe to them that sell, and buy for your selves.
They that will buy a commodity, they must go to the Market, and the shops where the commodity is to be bought, Matthew 25.9. Go to them that fell, and buy for your selves.
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So if men would buy the truth, they must goe to them that sell, and there buy.
So if men would buy the truth, they must go to them that fell, and there buy.
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Now Gods Ministers are they that in a good sense sell, and therefore to them, men must goe and buy.
Now God's Ministers Are they that in a good sense fell, and Therefore to them, men must go and buy.
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The Sabbaths are the Market dayes, the publike assemblies are the Market places, and the shoppes where this commodity is to bee bought.
The Sabbaths Are the Market days, the public assemblies Are the Market places, and the shops where this commodity is to be bought.
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And if men would buy, thither they must goe, there they must waite.
And if men would buy, thither they must go, there they must wait.
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And this going to, and attending upon the ordinance of preaching is a part of the price that must be given to buy this pearle.
And this going to, and attending upon the Ordinance of preaching is a part of the price that must be given to buy this pearl.
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Buy the truth then, that is, goe to the Word, and attend upon the preaching of the Word, goe to the Market and waite upon that Ordinance.Buy the truth then, that is, go to the Word, and attend upon the preaching of the Word, go to the Market and wait upon that Ordinance.
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Thirdly, reading the Scripture, and other Bookes, that may helpe us to the knowledge of the truth,Thirdly, reading the Scripture, and other Books, that may help us to the knowledge of the truth,
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and build us up in grace, mutuall conference, and meditation. This is a price that must be given for truth.
and built us up in grace, mutual conference, and meditation. This is a price that must be given for truth.
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It is not enough to use publike helpes, but wee must use private helpes also, wee must trade and traffique in private, as well as in publike.
It is not enough to use public helps, but we must use private helps also, we must trade and traffic in private, as well as in public.
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Thus in the use of the meanes that God hath appointed, wee must buy this pearle of Truth and Grace.
Thus in the use of the means that God hath appointed, we must buy this pearl of Truth and Grace.
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God can infuse grace and knowledge into us without our endeavours in the use of the meanes,
God can infuse grace and knowledge into us without our endeavours in the use of the means,
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but God will not doe it.
but God will not do it.
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His way is that the meanes shall be used, and the use of the meanes is the price hee will have for this commodity.
His Way is that the means shall be used, and the use of the means is the price he will have for this commodity.
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God gives grace, and the knowledge of the truth, as Boaz gave Ruth corne, Ruth 2.15, 16, 17. Could not Boaz have given her at once as much corne as would have yeelded her an Ephah of Barley, and so have sent her home without any more adoe? Yes surely, hee could have done it,
God gives grace, and the knowledge of the truth, as Boaz gave Ruth corn, Ruth 2.15, 16, 17. Could not Boaz have given her At once as much corn as would have yielded her an Ephah of Barley, and so have sent her home without any more ado? Yes surely, he could have done it,
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and it had beene no more charge for him to have done so: But yet hee would have her use her endeavours, to gather and to gleane it,
and it had been no more charge for him to have done so: But yet he would have her use her endeavours, to gather and to glean it,
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and beat it out to, when she had gleaned it; and that labour of hers should bee the price shee should pay for it.and beatrice it out to, when she had gleaned it; and that labour of hers should be the price she should pay for it.
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So God can give us knowledge by immediate revelation, and grace by immediate infusion, but yet hee will have us use the meanes in praying, hearing, reading and conference,
So God can give us knowledge by immediate Revelation, and grace by immediate infusion, but yet he will have us use the means in praying, hearing, reading and conference,
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and our labour and endeveavour in the use of those meanes shall be the price with which the truth must be bought.
and our labour and endeveavour in the use of those means shall be the price with which the truth must be bought.
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Secondly, in giving and paying the full price for it.Secondly, in giving and paying the full price for it.
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A man that will buy a commodity, must not onely give a a price for it,
A man that will buy a commodity, must not only give a a price for it,
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but hee must give the full price that is asked for it.
but he must give the full price that is asked for it.
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When Abraham was to buy the field of Ephron, I will give thee money for it, and Ephron tells him it is worth foure hundred sheckels:
When Abraham was to buy the field of Ephron, I will give thee money for it, and Ephron tells him it is worth foure hundred sheckels:
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Now if Abraham will buy it, hee must give him his price: And so hee did, Gen. 23.16.
Now if Abraham will buy it, he must give him his price: And so he did, Gen. 23.16.
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Hee weighed unto him the silver which hee had named, hee gave him the price which hee asked, and so bought the field.He weighed unto him the silver which he had nam, he gave him the price which he asked, and so bought the field.
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If Abraham had offered him three hundred and fifty or three hundred and ninty sheckels, hee had offered him a price, but not Ephrons price;
If Abraham had offered him three hundred and fifty or three hundred and ninty sheckels, he had offered him a price, but not Ephrons price;
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hee had offered him silver, but not the silver hee named; hee had offered a price, but not the full price;
he had offered him silver, but not the silver he nam; he had offered a price, but not the full price;
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and so the bargaine had not beene strucke thorow, the field had not beene bought. Gen. 23.9.
and so the bargain had not been struck thorough, the field had not been bought. Gen. 23.9.
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for as much money as it is worth, for full money, that is, as in the Hebrew, for the full price.for as much money as it is worth, for full money, that is, as in the Hebrew, for the full price.
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So it is here in the buying of the truth.
So it is Here in the buying of the truth.
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Not onely must a price bee given, but a full price, Gods price that hee askes and sets.
Not only must a price be given, but a full price, God's price that he asks and sets.
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I may allude to that speech of Christs, Zech. 11.12. If yee thinke good, give me my price, and if not forbeare.
I may allude to that speech of Christ, Zechariah 11.12. If ye think good, give me my price, and if not forbear.
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So the Lord in this case saies to us, If yee thinke good of my commodity that I offer to you, yee shall have it,
So the Lord in this case Says to us, If ye think good of my commodity that I offer to you, ye shall have it,
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but then you must not thinke to have it at your owne price, but you must give me my price, the price that I aske and set you.
but then you must not think to have it At your own price, but you must give me my price, the price that I ask and Set you.
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The seller sets one price, and the buyer offers another, but if the buyer offer too low a price, hee must rise and come to the sellers price if hee will have his commodity.
The seller sets one price, and the buyer offers Another, but if the buyer offer too low a price, he must rise and come to the sellers price if he will have his commodity.
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It is not enough then if wee will buy the truth to offer a price, and give a price, but wee must give Gods price, that is, the full price.
It is not enough then if we will buy the truth to offer a price, and give a price, but we must give God's price, that is, the full price.
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Now Gods price, the full price is this, it stands in these two things: First, in an industrious, painefull, serious use of meanes.
Now God's price, the full price is this, it Stands in these two things: First, in an Industria, painful, serious use of means.
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The use of meanes is a price, but the full price is the serious, industrious use of the means, the using of the meanes with all our might, Hos. 6.3. Then shall wee know if wee follow on to know the Lord.
The use of means is a price, but the full price is the serious, Industria use of the means, the using of the means with all our might, Hos. 6.3. Then shall we know if we follow on to know the Lord.
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Many pray, heare, reade, &c. and yet buy not the truth, nor get knowledge, nor grace, they indeed give a price,
Many pray, hear, read, etc. and yet buy not the truth, nor get knowledge, nor grace, they indeed give a price,
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but it is not Gods price, not the full price, and therefore they have not the commodity.
but it is not God's price, not the full price, and Therefore they have not the commodity.
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The Apostle sayes of those women, 2 Tim. 3.7. They were ever learning, and came not to the knowledge of the truth.
The Apostle Says of those women, 2 Tim. 3.7. They were ever learning, and Come not to the knowledge of the truth.
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They were cheapning and offering for it, but they never bought the truth, and all because they came not to Gods price.
They were cheapening and offering for it, but they never bought the truth, and all Because they Come not to God's price.
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There be some that are ever praying, ever hearing, ever reading, and yet never come to the knowledge of the truth, never get true grace.
There be Some that Are ever praying, ever hearing, ever reading, and yet never come to the knowledge of the truth, never get true grace.
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Heere indeede is a price given, meanes are used, but the full price is not given, meanes are not used in good earnest, seriously, industriously with all their might.
Here indeed is a price given, means Are used, but the full price is not given, means Are not used in good earnest, seriously, industriously with all their might.
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It is not enough to pray for grace and the truth, but men must pray so as God would have them pray, Jam. 1.5.
It is not enough to pray for grace and the truth, but men must pray so as God would have them pray, Jam. 1.5.
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If any of you lacke wisdome, let him aske of God, which giveth to all men liberally, If any of you lack Wisdom, let him ask of God, which gives to all men liberally,
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and reprocheth no man, and it shall be given him. and Reproacheth no man, and it shall be given him.
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Well may one say, if that be all, I will soone aske it, I will give that price willingly for it.
Well may one say, if that be all, I will soon ask it, I will give that price willingly for it.
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I, but marke verse 6. But let him aske in faith: That teaches thus much;
I, but mark verse 6. But let him ask in faith: That Teaches thus much;
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That asking is not enough, unlesse men aske in that manner, for faith, and so for all other qualifications, as God requires.
That asking is not enough, unless men ask in that manner, for faith, and so for all other qualifications, as God requires.
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It must be faithfull, and fervent, earnest prayer which is Gods price.
It must be faithful, and fervent, earnest prayer which is God's price.
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See Prov. 2.3, 5. If thou cryest and liftest up thy voyce, then, &c. Hee sayes not,
See Curae 2.3, 5. If thou Christ and liftest up thy voice, then, etc. He Says not,
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If thou prayest, that is to be done, that's part of the price, but if thou cryest. That's Gods price, to have fervent prayer, full of earnestnesse and contention of spirit.
If thou Prayest, that is to be done, that's part of the price, but if thou Christ. That's God's price, to have fervent prayer, full of earnestness and contention of Spirit.
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Cold, formall, dead-hearted prayer is not Gods price, it is too low a price to fetch so rich a commodity.
Cold, formal, deadhearted prayer is not God's price, it is too low a price to fetch so rich a commodity.
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What must I give you, say wee, when wee come to buy a commodity? So if wee would know here, My sonne, give mee thine heart.
What must I give you, say we, when we come to buy a commodity? So if we would know Here, My son, give me thine heart.
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In prayer for grace, give God thine heart.
In prayer for grace, give God thine heart.
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The tongue, the lippes, the voyce, is too low a price, God must bee prayed to seriously with the heart.
The tongue, the lips, the voice, is too low a price, God must be prayed to seriously with the heart.
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Is that all? No, there is more yet; that same, Psal. 119.145. I cryed with my whole heart.
Is that all? No, there is more yet; that same, Psalm 119.145. I cried with my Whole heart.
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That's the whole price, and full price in the point of prayer.
That's the Whole price, and full price in the point of prayer.
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Not some of the heart, but the whole heart must bee given to God in this duty.
Not Some of the heart, but the Whole heart must be given to God in this duty.
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It is not enough to heare the Word, to get grace and the truth, but men must so heare as God requires, with such preparation, with such affection, with such attention, with such after endeavours as God commands. Ezek. 40.4. Sonne of man, behold with thine eyes, and heare with thine eares, and set thine heart upon all that I shall shew thee.
It is not enough to hear the Word, to get grace and the truth, but men must so hear as God requires, with such preparation, with such affection, with such attention, with such After endeavours as God commands. Ezekiel 40.4. Son of man, behold with thine eyes, and hear with thine ears, and Set thine heart upon all that I shall show thee.
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Eyes and eares, and heart, must all be set on worke in the duty.
Eyes and ears, and heart, must all be Set on work in the duty.
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Those Ezek. 33. heard the Word, but they gave not the full price, the price that God asked, Their hearts were running after their covetousnesse.
Those Ezekiel 33. herd the Word, but they gave not the full price, the price that God asked, Their hearts were running After their covetousness.
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It is not enough to reade, but it must be such reading as God requires that will helpe a man to the truth, and to grace:
It is not enough to read, but it must be such reading as God requires that will help a man to the truth, and to grace:
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It must be reading with industry, diligence, heedfulnesse, and much paines-taking.
It must be reading with industry, diligence, heedfulness, and much painstaking.
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Therefore Christ bids us not barely, Reade the Scriptures, but to search the Scriptures. A man must set his head and his heart on worke both in reading the Word.
Therefore christ bids us not barely, Read the Scriptures, but to search the Scriptures. A man must Set his head and his heart on work both in reading the Word.
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Prov. 2.4, 5. If thou seekest her as silver, and searchest for her as for treasures: Curae 2.4, 5. If thou Seekest her as silver, and searchest for her as for treasures:
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Then shalt thou understand the feare of the Lord, and finde the knowledge of God. There is the full price.Then shalt thou understand the Fear of the Lord, and find the knowledge of God. There is the full price.
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What paines doe men take to seeke and search for treasures hid in the earth, for silver in the Mynes:
What pains do men take to seek and search for treasures hid in the earth, for silver in the Mines:
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They dig thorow rockes, dig wonderfull deepe, follow every veyne, and search every cranny where the silver lyes;
They dig thorough Rocks, dig wonderful deep, follow every vein, and search every cranny where the silver lies;
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It costs a great deale of paines and labour, in searching, and digging for silver;
It costs a great deal of pains and labour, in searching, and digging for silver;
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and so it must cost a great deale of paines and industry in the reading of the Word and searching of the Scriptures, that's Gods full price in this particular,
and so it must cost a great deal of pains and industry in the reading of the Word and searching of the Scriptures, that's God's full price in this particular,
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if we will buy the truth.
if we will buy the truth.
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Slight and overly formall use of these meanes, are not price enough to buy the truth.
Slight and overly formal use of these means, Are not price enough to buy the truth.
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If a man aske ten pounds for a commodity, and one bid him but tenne pence, hee cannot buy that commodity:
If a man ask ten pounds for a commodity, and one bid him but tenne pence, he cannot buy that commodity:
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The buyer and seller will never meete at such a distance. God hee askes diligence, painfulnesse, industry, and labour of spirit in the use of meanes:
The buyer and seller will never meet At such a distance. God he asks diligence, painfulness, industry, and labour of Spirit in the use of means:
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Now if wee come with our dead and cold formalities, and make prayer but a lip-labour, hearing but an eare-labour, reading but an eye-labor, this is to offer God but ten pence,
Now if we come with our dead and cold formalities, and make prayer but a lip-labour, hearing but an eare-labour, reading but an eye-labor, this is to offer God but ten pence,
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nay but ten tokens, when hee sets the price ten pounds: And they that come so short of Gods price are never like to buy:
nay but ten tokens, when he sets the price ten pounds: And they that come so short of God's price Are never like to buy:
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God must have his full price, his whole price, and they are never like to buy that doe not give him his whole price, that offer him not halfe his price.
God must have his full price, his Whole price, and they Are never like to buy that do not give him his Whole price, that offer him not half his price.
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Here is that which keepes men off from buying, because they are loth to goe to the full price, to bee at all that paines that must be taken in the use of the meanes.
Here is that which keeps men off from buying, Because they Are loath to go to the full price, to be At all that pains that must be taken in the use of the means.
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If prayer, hearing, reading, would doe it, they would not stick at that, but if so much paines and labour must bee taken in these, they thinke it too deare at such prices & rates, they will forbeare. See Prov. 24.7. Wisedome is too high for a foole.
If prayer, hearing, reading, would do it, they would not stick At that, but if so much pains and labour must be taken in these, they think it too deer At such Princes & rates, they will forbear. See Curae 24.7. Wisdom is too high for a fool.
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It is too high prizd in a fooles conceit, and therefore he buyes it not. The Wise-man speakes in the fooles language, Wisedomes in the plurall are too high.
It is too high prized in a Fools conceit, and Therefore he buys it not. The Wiseman speaks in the Fools language, Wisdoms in the plural Are too high.
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As if he had said, fooles when they look upon this commodity of wisedome, Oh say they, it is Wisedomes, oh what a multitude is there of these truthes!
As if he had said, Fools when they look upon this commodity of Wisdom, O say they, it is Wisdoms, o what a multitude is there of these truths!
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what a deale of paines will it require to know all these things!
what a deal of pains will it require to know all these things!
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and besides, They be high points, deepe matters, what a deale of study, what beating of a mans braines will they aske, what a deale of striving in prayer before wee shall attain to them!
and beside, They be high points, deep matters, what a deal of study, what beating of a men brains will they ask, what a deal of striving in prayer before we shall attain to them!
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there is no medling with them, as good goe without them, as take them at such a deare price.
there is no meddling with them, as good go without them, as take them At such a deer price.
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And thus fooles lose a good bargaine because they thinke it too deare upon those tearmes,
And thus Fools loose a good bargain Because they think it too deer upon those terms,
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because they will not give the full price. It is otherwise with an understanding man, that understands the worth of Truth. Prov. 15.14. The heart of him that hath understanding seeketh knowledge. Hee seekes or pursues it.
Because they will not give the full price. It is otherwise with an understanding man, that understands the worth of Truth. Curae 15.14. The heart of him that hath understanding seeks knowledge. He seeks or pursues it.
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There bee many difficulties to be overcome, ere he can have it, it will cost much paines,
There be many difficulties to be overcome, ere he can have it, it will cost much pains,
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but he yet for all that seekes and pursues after it, hee stickes not at that price.
but he yet for all that seeks and pursues After it, he sticks not At that price.
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And againe, The heart of him, &c. seekes. Hee doth not onely speake of it, or heare others speake of it, but his heart, and his minde is upon it.
And again, The heart of him, etc. seeks. He does not only speak of it, or hear Others speak of it, but his heart, and his mind is upon it.
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And though a commodity be deare, yet if a man have a minde to it, he will have it though he pay the price.
And though a commodity be deer, yet if a man have a mind to it, he will have it though he pay the price.
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A man that hath an heart, and a minde seeking Truth, thogh the price of it be so much pains, labour and industry in the use of means yet he will buy it at that price, he will give the full price of it.
A man that hath an heart, and a mind seeking Truth, though the price of it be so much pains, labour and industry in the use of means yet he will buy it At that price, he will give the full price of it.
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So that when he bids us Buy the truth, hee bids us not onely pray, but pray hard, pray earnestly with thy whole heart, not onely heare, but heare with all diligence, attention, and intention of spirit:
So that when he bids us Buy the truth, he bids us not only pray, but pray hard, pray earnestly with thy Whole heart, not only hear, but hear with all diligence, attention, and intention of Spirit:
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not onely reade, but reade searchingly, diligently. This is Gods price, this is to give the full price.
not only read, but read searchingly, diligently. This is God's price, this is to give the full price.
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Give that and then wee buy.
Give that and then we buy.
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Secondly, in a cheerefull parting with, and giving for the Truth such things as are deare to us,Secondly, in a cheerful parting with, and giving for the Truth such things as Are deer to us,
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or of price, and worth to us. These may be referred to three heads.
or of price, and worth to us. These may be referred to three Heads.
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First, our lusts, and corruptions which are deare to us, which we count so dearely of as our right hands, and our right eyes. And yet as deare as they be to us these must bee given,First, our Lustiest, and corruptions which Are deer to us, which we count so dearly of as our right hands, and our right eyes. And yet as deer as they be to us these must be given,
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and parted with for the getting, and buying of the truth;
and parted with for the getting, and buying of the truth;
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Gods full price is that these must bee given, and bee all sold, and made off to buy this purchase.
God's full price is that these must be given, and be all sold, and made off to buy this purchase.
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So the merchant that findes the pearle of great price, Matth. 13.46. hee goes and sells all that he had, and bought it.
So the merchant that finds the pearl of great price, Matthew 13.46. he Goes and sells all that he had, and bought it.
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All that hee had was the full price of the pearle, and he came to the full price, parts with all that hee had, and so bought.
All that he had was the full price of the pearl, and he Come to the full price, parts with all that he had, and so bought.
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Hee sold not some of that he had, that was but a pinne of the price, not halfe that hee had, that was but halfe the price,
He sold not Some of that he had, that was but a pin of the price, not half that he had, that was but half the price,
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but hee comes to the full price, All that hee had, and bought it.
but he comes to the full price, All that he had, and bought it.
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A man that will have Christ, and buy his Truth, must part with all his lusts,
A man that will have christ, and buy his Truth, must part with all his Lustiest,
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and give them all for this bargaine.
and give them all for this bargain.
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Some man likes Christ and the Truth so well, that hee could bee content to part with this and that lust, hee could as Herod, bee content to doe many things, and part with many things for the truth,
some man likes christ and the Truth so well, that he could be content to part with this and that lust, he could as Herod, be content to do many things, and part with many things for the truth,
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but Herod hath one jewell, his Herodias, hee is loath to buy truth so deare as to give her for it:
but Herod hath one jewel, his Herodias, he is loath to buy truth so deer as to give her for it:
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It is too deare a price to buy truth at, to part with one so deare to him.
It is too deer a price to buy truth At, to part with one so deer to him.
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I, but if Herod will have the truth, hee must come to Gods full price, not doing of many things, not the parting with some lusts and vanities,
I, but if Herod will have the truth, he must come to God's full price, not doing of many things, not the parting with Some Lustiest and vanities,
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but the parting with all, Herodias and all, is Gods price.
but the parting with all, Herodias and all, is God's price.
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Bid wee, and offer wee what wee will, use meanes and endeavours, and goe on in them,
Bid we, and offer we what we will, use means and endeavours, and go on in them,
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yet if wee will not part with our lusts, we shall never have the bargaine, nor buy the pearle.
yet if we will not part with our Lustiest, we shall never have the bargain, nor buy the pearl.
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It is a pearle of great price, and therefore a great price, the selling and putting off all our lusts, must be given for it,
It is a pearl of great price, and Therefore a great price, the selling and putting off all our Lustiest, must be given for it,
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or else bid as oft and as faire as we will, it will not doe. See 2 Tim. 3.7. Ever learning, and never come to the knowledge of the truth.
or Else bid as oft and as fair as we will, it will not do. See 2 Tim. 3.7. Ever learning, and never come to the knowledge of the truth.
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They bid faire for the truth.
They bid fair for the truth.
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They were content to learne, and to bee at some paines to get the knowledge of the truth, which is more then a great many will bid for it,
They were content to Learn, and to be At Some pains to get the knowledge of the truth, which is more then a great many will bid for it,
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nay they doe it not for a fit, but are ever learning, they seeme to follow it with some closenesse,
nay they do it not for a fit, but Are ever learning, they seem to follow it with Some closeness,
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and yet for all this never come to the knowledge of the truth, ever bidding, but never come to buy the truth.
and yet for all this never come to the knowledge of the truth, ever bidding, but never come to buy the truth.
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Why? what's the matter they buy it not? Because though they seeme to bid faire,
Why? what's the matter they buy it not? Because though they seem to bid fair,
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yet they come not to the full price.
yet they come not to the full price.
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They would sell somewhat to buy the pearle, but not sell all, not part with their sinfull lusts,
They would fell somewhat to buy the pearl, but not fell all, not part with their sinful Lustiest,
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and therefore God denyed them the knowledge of the truth, vers. 16. They leade captive simple women laden with diverse lusts, which women are ever learning, and never come to the knowledge of the truth. Prov. 14.6. A scorner seeketh wisdome, and findeth it not.
and Therefore God denied them the knowledge of the truth, vers. 16. They lead captive simple women laden with diverse Lustiest, which women Are ever learning, and never come to the knowledge of the truth. Curae 14.6. A scorner seeks Wisdom, and finds it not.
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Hee bids, and buyes not, hee will not give the full price, hee scornes at such a deare price as to part with all his lusts.
He bids, and buys not, he will not give the full price, he scorns At such a deer price as to part with all his Lustiest.
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There is no reason or equity that the buyer should have a mans commodity at the price hee will set:
There is no reason or equity that the buyer should have a men commodity At the price he will Set:
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The seller is to set the price, and if hee cannot have his price, hee wrongs no man to keepe his commodity to himselfe, specially when it is richly worth the price hee sets.
The seller is to Set the price, and if he cannot have his price, he wrongs no man to keep his commodity to himself, specially when it is richly worth the price he sets.
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If therefore wee would buy the truth, sell away and part with all thy lusts, that's Gods full price, of which hee will not abate any thing.
If Therefore we would buy the truth, fell away and part with all thy Lustiest, that's God's full price, of which he will not abate any thing.
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It is but a folly to hucke, and to hope by hucking, to fetch downe the market.
It is but a folly to huck, and to hope by hucking, to fetch down the market.
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If yee thinke good, give God his price, if not, forbeare. Either all, or nothing at all.If ye think good, give God his price, if not, forbear. Either all, or nothing At all.
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As men say to such as offer short of their price, I had as live ye offered me nothing.
As men say to such as offer short of their price, I had as live you offered me nothing.
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Secondly, Our money and meanes in that kinde when God calls for it, these temporall things.Secondly, Our money and means in that kind when God calls for it, these temporal things.
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It is true indeede that money will not buy grace: Indeed the Popes graces may be bought with money.
It is true indeed that money will not buy grace: Indeed the Popes graces may be bought with money.
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There be Bookes in print of the taxes of the Apostolicall Chancery, in which bookes are sold dispensations and absolutions for all manner of villanies,
There be Books in print of the Taxes of the Apostolical Chancery, in which books Are sold dispensations and absolutions for all manner of villainies,
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and some not to be named.
and Some not to be nam.
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And, sayes that Booke, these kinde of graces are not for the poore, because they are destitute of goods and means.
And, Says that Book, these kind of graces Are not for the poor, Because they Are destitute of goods and means.
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But therefore these graces are for the rich, they may for money buy the Popes graces:
But Therefore these graces Are for the rich, they may for money buy the Popes graces:
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But Gods graces are not to be had for money. So Simon Magus would faine have been trading.
But God's graces Are not to be had for money. So Simon Magus would feign have been trading.
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And yet in one sense wee must buy the Truth with our money, and temporall good;
And yet in one sense we must buy the Truth with our money, and temporal good;
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That is, wee should bee willing to be at costs and charges, and to spend money for the maintaining of those meanes,
That is, we should be willing to be At costs and charges, and to spend money for the maintaining of those means,
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and those Ordinances in the use of which the truth is to bee gotten.
and those Ordinances in the use of which the truth is to be got.
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Though we cannot buy grace for money, yet with our money wee may buy preaching, maintaine the Ministery, we may buy Bibles, buy good Bookes, by all which wee may come to get the knowledge of the truth.
Though we cannot buy grace for money, yet with our money we may buy preaching, maintain the Ministry, we may buy Bibles, buy good Books, by all which we may come to get the knowledge of the truth.
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And so in this sense, wee must buy the truth with our money, and it is a part of Gods full price,
And so in this sense, we must buy the truth with our money, and it is a part of God's full price,
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and such a price as must be given if men will buy the truth. Prov. 4.7.
and such a price as must be given if men will buy the truth. Curae 4.7.
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If need be part with any gettings to get the truth.
If need be part with any gettings to get the truth.
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Though our money cannot buy grace, yet it can procure and mainetaine the Ministery of the Word and preaching of the Gospel, by which the knowledge of the truth and grace is to be gotten.
Though our money cannot buy grace, yet it can procure and maintain the Ministry of the Word and preaching of the Gospel, by which the knowledge of the truth and grace is to be got.
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And therefore it is well noted by some on that place, Matth. 13.44. That the Merchant finding a rich treasure hid in the field, is said to sell all and buy the field.
And Therefore it is well noted by Some on that place, Matthew 13.44. That the Merchant finding a rich treasure hid in the field, is said to fell all and buy the field.
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He doth not buy the treasure, but the field, and so in buying the field hee buyes the treasure therein.
He does not buy the treasure, but the field, and so in buying the field he buys the treasure therein.
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The field is the Ministery of the Gospel, in which the treasure of grace is hid.
The field is the Ministry of the Gospel, in which the treasure of grace is hid.
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And so some expound those words, Col. 2.3. NONLATINALPHABET; in which Ministery of the Gospel, vers. 2. are hid all the treasures of wisdome, and knowledge.
And so Some expound those words, Col. 2.3.; in which Ministry of the Gospel, vers. 2. Are hid all the treasures of Wisdom, and knowledge.
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Now though our money will not procure grace and knowledge, yet it will purchase that field, the preaching of the Gospel, in which these treasures are to be had.
Now though our money will not procure grace and knowledge, yet it will purchase that field, the preaching of the Gospel, in which these treasures Are to be had.
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And this price God requires, a part of his full price, Gal. 6. Let him that is taught make him that teaches him partaker of all his goods.
And this price God requires, a part of his full price, Gal. 6. Let him that is taught make him that Teaches him partaker of all his goods.
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God will not have the Ministery of the Word eleemosynary, to be matter of meere almes,
God will not have the Ministry of the Word eleemosynary, to be matter of mere alms,
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but hee will have not onely mens paynes to heare the Word, but mens purses to maintaine the Word,
but he will have not only men's pains to hear the Word, but men's purses to maintain the Word,
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and his Ordinances, by which the truth is to be had.
and his Ordinances, by which the truth is to be had.
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God himselfe would not have the doores of the Temple shut for nought, nor fire kindled upon his Altar for nought, Mal. 1.11.God himself would not have the doors of the Temple shut for nought, nor fire kindled upon his Altar for nought, Malachi 1.11.
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And would hee then have his Word opened for nought, and the fire of the word kindled for nought? No, but Numb. 35.8. Every one shall give of his Cities to the Levites according to his inheritance which hee inherites.
And would he then have his Word opened for nought, and the fire of the word kindled for nought? No, but Numb. 35.8. Every one shall give of his Cities to the Levites according to his inheritance which he inherits.
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And will have him that keepes the Fig-tree, eate of the fruit thereof, Prov. 27.18. and will have the Oxes mouth unmuzzeld that treads out the corne.
And will have him that keeps the Fig tree, eat of the fruit thereof, Curae 27.18. and will have the Oxes Mouth unmuzzeld that treads out the corn.
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So buy the truth, that is, be at cost, and let your purses walke for the maintaining of the Gospell.
So buy the truth, that is, be At cost, and let your purses walk for the maintaining of the Gospel.
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Though our money cannot buy grace and knowledge of the truth, yet our money may buy Bibles,
Though our money cannot buy grace and knowledge of the truth, yet our money may buy Bibles,
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and good Bookes, by the reading whereof wee may come to get knowledge and grace So that when hee sayes, Buy the truth, hee sayes, Buy Bibles, buy good Bookes, and sticke not at the cost and charge of them,
and good Books, by the reading whereof we may come to get knowledge and grace So that when he Says, Buy the truth, he Says, Buy Bibles, buy good Books, and stick not At the cost and charge of them,
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but willingly bee at such charge for the getting of the truth.
but willingly be At such charge for the getting of the truth.
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It was a great price those Bookes came to which they burned after they came to the knowledge of the truth, Act. 19.19.
It was a great price those Books Come to which they burned After they Come to the knowledge of the truth, Act. 19.19.
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They brought their Bookes together, and burned them before all men, and they counted the price of them, They brought their Books together, and burned them before all men, and they counted the price of them,
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and found it fifty thousand peeces of silver. and found it fifty thousand Pieces of silver.
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Surely they that in honour of the truth burned Bookes of so great price, would not have stucke in desire of the truth to have bought Bookes of great price.
Surely they that in honour of the truth burned Books of so great price, would not have stuck in desire of the truth to have bought Books of great price.
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And thus our fore-fathers, godly christians, before Luthers time here in England, when there was some glimpse of the light of the Gospel, they bought the truth, though at an high price.
And thus our Forefathers, godly Christians, before Luthers time Here in England, when there was Some glimpse of the Light of the Gospel, they bought the truth, though At an high price.
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It is memorable which Mr. Foxe speakes of them. They did sit up whole nights in reading, and hearing good Bookes read.
It is memorable which Mr. Fox speaks of them. They did fit up Whole nights in reading, and hearing good Books read.
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That was one part of the price they gave.
That was one part of the price they gave.
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But they did not onely buy with their paines, but with their purses, with their goods, being at great cost and expences in buying Bookes in English.
But they did not only buy with their pains, but with their purses, with their goods, being At great cost and expenses in buying Books in English.
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They gave sometimes five markes and more for a good Booke;
They gave sometime five marks and more for a good Book;
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they gave a loade of hay for a few chapters of Saint James, or Saint Paul in English.
they gave a load of hay for a few Chapters of Saint James, or Saint Paul in English.
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It was more money, five markes then, then ten pound is now. What a deale of cost was it to buy such bookes.
It was more money, five marks then, then ten pound is now. What a deal of cost was it to buy such books.
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I, but it was to buy the truth, and good men they thought truth deare at no price,
I, but it was to buy the truth, and good men they Thought truth deer At no price,
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nor the meanes of truth too high at any rate. It was Gods price then, and they shukt not at it.
nor the means of truth too high At any rate. It was God's price then, and they shukt not At it.
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Thus is truth to be bought.
Thus is truth to be bought.
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Buy the truth, lay out money and stick not at it, to maintaine preaching, to buy a Bible, &c. Alas I want money, I have so many occasions,
Buy the truth, lay out money and stick not At it, to maintain preaching, to buy a bible, etc. Alas I want money, I have so many occasions,
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and the world so hard, I cannot be at the charge of maintaining preaching, buying Bibles, &c. Those be the shuckings of earthly hearts, that are of Judas minde, that the oyntment was wasted that was bestowed upon Christ.
and the world so hard, I cannot be At the charge of maintaining preaching, buying Bibles, etc. Those be the shuckings of earthly hearts, that Are of Judas mind, that the ointment was wasted that was bestowed upon christ.
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But suppose there be truth in it, yet I say buy the truth, and rather then not buy it, doe as our Saviour advises, Luc. 22.36. He that hath no sword, let him sell his coat and buy one.
But suppose there be truth in it, yet I say buy the truth, and rather then not buy it, do as our Saviour advises, Luke 22.36. He that hath no sword, let him fell his coat and buy one.
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So sell thy coate, and purchase a Preacher, sell thy coate, and buy a Bible: Thou must come to Gods price, if buy.
So fell thy coat, and purchase a Preacher, fell thy coat, and buy a bible: Thou must come to God's price, if buy.
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Thirdly, Our comforts of this life, as peace, liberty, houses, lands, husbands, wives, children, life it selfe.Thirdly, Our comforts of this life, as peace, liberty, houses, Lands, Husbands, wives, children, life it self.
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Sometimes truth is at dearer rates then at other times.
Sometime truth is At Dearer rates then At other times.
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God sometimes raises the price, that truth cannot be bought nor had but at these high rates, That if a man will have it, it may cost him his deerest comforts, his very blood and life it selfe.
God sometime raises the price, that truth cannot be bought nor had but At these high rates, That if a man will have it, it may cost him his dearest comforts, his very blood and life it self.
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Truth was very deare, at very high prices in Queene Maries dayes.
Truth was very deer, At very high Princes in Queen Mary's days.
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It pleased God that by the raising up Queene Elizabeth, a nursing mother in Israel, that the prices fell,
It pleased God that by the raising up Queen Elizabeth, a nursing mother in Israel, that the Princes fell,
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and truth was had at easier and lower rates.
and truth was had At Easier and lower rates.
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But yet when truth was at these deare prices in Queene Maries dayes, we see the servants of Christ did not sticke to give the price of their blood for it:
But yet when truth was At these deer Princes in Queen Mary's days, we see the Servants of christ did not stick to give the price of their blood for it:
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And though it were as much as their lives were worth to be medling with the Truth,
And though it were as much as their lives were worth to be meddling with the Truth,
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and the Gospel, yet they were content to come to Gods full price, to the very highest price of all, to part with all the comforts of this life,
and the Gospel, yet they were content to come to God's full price, to the very highest price of all, to part with all the comforts of this life,
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and life it selfe for the truth, when God pitched that price.
and life it self for the truth, when God pitched that price.
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And though it be sometimes at lower prices, yet that is a price that must be pitcht upon,
And though it be sometime At lower Princes, yet that is a price that must be pitched upon,
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and wee must be willing to give it, if God call for it. Joh. 8.31, 32. Yee shall be my Disciples, and yee shall know the truth.
and we must be willing to give it, if God call for it. John 8.31, 32. Ye shall be my Disciples, and ye shall know the truth.
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The knowledge then of the Truth, and being a Disciple are both of a price.
The knowledge then of the Truth, and being a Disciple Are both of a price.
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Looke what it will cost to be a Disciple, that it may cost to get the truth.
Look what it will cost to be a Disciple, that it may cost to get the truth.
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At what price then is it to be a Disciple, Matth. 16. If any man will be my Disciple, let him take up his crosse and follow mee.
At what price then is it to be a Disciple, Matthew 16. If any man will be my Disciple, let him take up his cross and follow me.
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So that hee that will bee a Disciple must reckon upon the price of the Crosse,
So that he that will be a Disciple must reckon upon the price of the Cross,
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and so must hee that will buy the truth, for a man must bee a Disciple that will have the truth.
and so must he that will buy the truth, for a man must be a Disciple that will have the truth.
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I confesse this is a sharp price when God calls for it, and yet this price must then be given.
I confess this is a sharp price when God calls for it, and yet this price must then be given.
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Wee saw before that it is a commodity royally worth what ever God askes for it.
we saw before that it is a commodity royally worth what ever God asks for it.
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This men count too high a price and so start at it that they let the bargaine goe.
This men count too high a price and so start At it that they let the bargain go.
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They deale just in this case as Boaz his kinsman did in the buying of Naomies land, Ruth 4.3, 4. Hee said, I will redeeme or buy it:
They deal just in this case as Boaz his kinsman did in the buying of Naomies land, Ruth 4.3, 4. He said, I will Redeem or buy it:
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I, but vers. 5. Boaz tells him of a condition that goes with the bargaine, What day thou buyest the field of the hand of Naomi, thou must also buy it of Ruth, &c. thou must take her to wife, &c. The man had a good minde to buy the field,
I, but vers. 5. Boaz tells him of a condition that Goes with the bargain, What day thou buyest the field of the hand of Naomi, thou must also buy it of Ruth, etc. thou must take her to wife, etc. The man had a good mind to buy the field,
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but when hee heares of that condition, hee starts at it, vers. 6. by no meanes can I buy it, lest I marre mine inheritance.
but when he hears of that condition, he starts At it, vers. 6. by no means can I buy it, lest I mar mine inheritance.
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So when truth is offered unto men to buy it;
So when truth is offered unto men to buy it;
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God offers to sell truth to you, say his Ministers, Buy it therefore, and let not such a commodity goe.
God offers to fell truth to you, say his Ministers, Buy it Therefore, and let not such a commodity go.
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Oh say men, wee will buy it with all our hearts.
O say men, we will buy it with all our hearts.
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I, but what day you buy the truth you must make account to take up the crosse, make account of losse of liberty, &c. when men heare that,
I, but what day you buy the truth you must make account to take up the cross, make account of loss of liberty, etc. when men hear that,
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and see the price so high, oh say they, wee cannot buy it, lest wee marre our credit, our liberty, our houses and lands, and our very lives.
and see the price so high, o say they, we cannot buy it, lest we mar our credit, our liberty, our houses and Lands, and our very lives.
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This price is thought too high, and thereupon men breake off.
This price is Thought too high, and thereupon men break off.
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Those in the parable, the stony ground, seemed to be very forward to buy the truth, but when persecution and tribulation arises because of the Word, they are offended, they cease trading any longer, they like not the buying truth at such smart rates as those.
Those in the parable, the stony ground, seemed to be very forward to buy the truth, but when persecution and tribulation arises Because of the Word, they Are offended, they cease trading any longer, they like not the buying truth At such smart rates as those.
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If men might have the truth, and their credit, the truth and their peace, ease, liberties, they could be well content to buy it,
If men might have the truth, and their credit, the truth and their peace, ease, Liberties, they could be well content to buy it,
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but if it cannot be bought but upon such hard termes, they will none, they will stay till it may bee had better cheape.
but if it cannot be bought but upon such hard terms, they will none, they will stay till it may be had better cheap.
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And this is the second thing in which is the full price of Truth, a willingnesse for truths sake to part with any thing that is deere and pretious.
And this is the second thing in which is the full price of Truth, a willingness for truths sake to part with any thing that is deer and precious.
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The third thing in which this buying stands, is in paying current money for it.The third thing in which this buying Stands, is in paying current money for it.
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Hee that buyes a commodity, and comes with false coyne, hee doth not buy, but hee cheats:
He that buys a commodity, and comes with false coin, he does not buy, but he cheats:
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Hee is a cheater, not a chapman. When Abraham bought the field of Ephron the Hittite, Gen. 23.16. Hee weighed him foure hundred shekels of silver current money with the Merchant.
He is a cheater, not a chapman. When Abraham bought the field of Ephron the Hittite, Gen. 23.16. He weighed him foure hundred shekels of silver current money with the Merchant.
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So must God be dealt with all, men that will buy his commodity, and trade with him must pay him current money.
So must God be dealt with all, men that will buy his commodity, and trade with him must pay him current money.
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Now money that is current, must first bee good mettall; secondly, it must bee weight.
Now money that is current, must First be good mettle; secondly, it must be weight.
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If a man pay gold the mettall is currant, but if gold want weight, and be light, it will not passe,
If a man pay gold the mettle is currant, but if gold want weight, and be Light, it will not pass,
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and proves not currant for want of weight.
and Proves not currant for want of weight.
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If money be weight, yet if it be not good mettall, be false and counterfeit coyne, be brasse and copper, be gilded or silver'd brasse, that's not currant:
If money be weight, yet if it be not good mettle, be false and counterfeit coin, be brass and copper, be gilded or silvered brass, that's not currant:
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But when money is good for the materiall, is true silver and true gold, and when it is good for the weight, then it is currant money.
But when money is good for the material, is true silver and true gold, and when it is good for the weight, then it is currant money.
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And such money must they buy withall that will buy truth, and will trade with God for this commodity.
And such money must they buy withal that will buy truth, and will trade with God for this commodity.
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Now this currant money is not onely to use the meanes, and to use them with industry, but to use the meanes with industry in sincerity, out of a love and with a love of the Truth for it selfe.
Now this currant money is not only to use the means, and to use them with industry, but to use the means with industry in sincerity, out of a love and with a love of the Truth for it self.
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To use meanes and use them industriously for the getting of the truth, and not sincerely out of a love of the truth,
To use means and use them industriously for the getting of the truth, and not sincerely out of a love of the truth,
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but for other ends, this is to offer copper, and counterfeit coyne, and God will not part with his commodity for such coyne:
but for other ends, this is to offer copper, and counterfeit coin, and God will not part with his commodity for such coin:
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Hee will not part with it but for currant money:
He will not part with it but for currant money:
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Hee will buy, and weigh every peece of our money, and when hee findes that men goe about to cheat him with false and counterfeit coyne, they shall none of his commodity.
He will buy, and weigh every piece of our money, and when he finds that men go about to cheat him with false and counterfeit coin, they shall none of his commodity.
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I consell thee to buy of me gold tryed in the fire. I consell thee to buy of me gold tried in the fire.
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We must not thinke to buy gold with copper and brasse, but men must give good gold for this gold if ever they meane to have it.
We must not think to buy gold with copper and brass, but men must give good gold for this gold if ever they mean to have it.
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As hee offers gold tryed in the fire, so hee requires gold tryed in the fire, 2 Pet. 3.1, 2. To stir up your sincere mindes, that yee may bee mindefull of the words, &c. And so men must come with sincere mindes,
As he offers gold tried in the fire, so he requires gold tried in the fire, 2 Pet. 3.1, 2. To stir up your sincere minds, that ye may be mindful of the words, etc. And so men must come with sincere minds,
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if they would understand the words of the Prophets, and come to the knowledge of the truth in the Scriptures.
if they would understand the words of the prophets, and come to the knowledge of the truth in the Scriptures.
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Yea, when men will be buying with false coyne, they shal not only not buy what they would have,
Yea, when men will be buying with false coin, they shall not only not buy what they would have,
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but they shall forfeit, and lose what they seemed to have bought, Matth. 13.12. that which hee had seemed to have bought.
but they shall forfeit, and loose what they seemed to have bought, Matthew 13.12. that which he had seemed to have bought.
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They shall misse of what they would buy, and they shall lose what they have bought.
They shall miss of what they would buy, and they shall loose what they have bought.
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And therefore David desires of God that hee may have the Truth, and the knowledge of it,
And Therefore David Desires of God that he may have the Truth, and the knowledge of it,
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because hee dealt honestly with him, paid him current money, Psal. 119.10. With my whole heart, that is, with a single and sincere heart, have I sought thee, and thy truth, Oh let mee not wander from thy Commandements, let mee not misse of the knowledge of thy Truth:
Because he dealt honestly with him, paid him current money, Psalm 119.10. With my Whole heart, that is, with a single and sincere heart, have I sought thee, and thy truth, O let me not wander from thy commandments, let me not miss of the knowledge of thy Truth:
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Lord here is current money, let mee have the commodity. Simon Magus offered money for the gift of the Holy Ghost.
Lord Here is current money, let me have the commodity. Simon Magus offered money for the gift of the Holy Ghost.
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Hee is denyed it, because he thought to buy it that way: But if hee had offered to buy it another way;
He is denied it, Because he Thought to buy it that Way: But if he had offered to buy it Another Way;
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hee should have beene also denyed it upon that ground, Act. 8.21. Thine heart is not right in the sight of God.
he should have been also denied it upon that ground, Act. 8.21. Thine heart is not right in the sighed of God.
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Hee would have had that gift onely to have made an advantage of it, to have brought him in money, and therefore he offered money, therefore he desired not that gift sincerely for the gifts sake.
He would have had that gift only to have made an advantage of it, to have brought him in money, and Therefore he offered money, Therefore he desired not that gift sincerely for the Gifts sake.
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So when mens hearts are not right in thē, they use meanes, and take paines to get knowledge of the Truth, not for the love of the Truth,
So when men's hearts Are not right in them, they use means, and take pains to get knowledge of the Truth, not for the love of the Truth,
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but for other by, and base ends, that they may have credit or advantage by it, this is to offer false coyne,
but for other by, and base ends, that they may have credit or advantage by it, this is to offer false coin,
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and their heart is not right, and Gods Truth and Grace shall never be bought for false coyne:
and their heart is not right, and God's Truth and Grace shall never be bought for false coin:
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But when the meanes are used, used industriously and sincerely, it is much to see how freely God will part with his cōmodity to such, sincerity will bring in great encreases of the knowledge of the Truth, and all other graces.
But when the means Are used, used industriously and sincerely, it is much to see how freely God will part with his commodity to such, sincerity will bring in great increases of the knowledge of the Truth, and all other graces.
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The secret of the Lord is with them that feare him, Psal. 25. When God sees mens hearts sincere in the seeking of the Truth, hee will liberally communicate his gifts and graces to them;The secret of the Lord is with them that Fear him, Psalm 25. When God sees men's hearts sincere in the seeking of the Truth, he will liberally communicate his Gifts and graces to them;
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nothing helpes a man to buy such great penny worths as sincerity doth:
nothing helps a man to buy such great penny worths as sincerity does:
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For as men, so God loves to trade and deale with such as will deale honestly,
For as men, so God loves to trade and deal with such as will deal honestly,
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and will be currant pay-masters, will pay currant coyne.
and will be currant Pay-masters, will pay currant coin.
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The fourth thing in which this buying stands, is, To buy in time, and whilst the commodity is to be had.The fourth thing in which this buying Stands, is, To buy in time, and while the commodity is to be had.
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A man that meanes to buy a commodity will take his time, and his season, will be sure to be at the Market,
A man that means to buy a commodity will take his time, and his season, will be sure to be At the Market,
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and the faire, when the commodity is to be had.
and the fair, when the commodity is to be had.
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A man that meanes to buy, will not misse nor lose the Market day, nor the market time.
A man that means to buy, will not miss nor loose the Market day, nor the market time.
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Hee will make haste to the market, and be sure to take his time, because if hee come too late the commodity will be gone,
He will make haste to the market, and be sure to take his time, Because if he come too late the commodity will be gone,
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and then he cannot buy that hee wants.
and then he cannot buy that he Wants.
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If a man come the day after the fayre, and the morrow after the market, hee may goe home as wise as hee came.
If a man come the day After the fair, and the morrow After the market, he may go home as wise as he Come.
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Nay, if a man come to the market to buy, and walke up and downe, talke with this body, and that:
Nay, if a man come to the market to buy, and walk up and down, talk with this body, and that:
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If hee goe and sit and talke away the market time in the Ale-house, bibbing,
If he go and fit and talk away the market time in the Alehouse, bibbing,
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and twatling with this and that idle companion, before hee mindes it the market is over,
and twatling with this and that idle Companion, before he minds it the market is over,
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and done, and hee cannot buy because the commodity is all gone. Hee cannot buy because through negligence and idlenesse hee lost this market time.
and done, and he cannot buy Because the commodity is all gone. He cannot buy Because through negligence and idleness he lost this market time.
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But hee that meanes to buy will doe that first, will waite upon his market time, will doe that businesse first,
But he that means to buy will do that First, will wait upon his market time, will do that business First,
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and then if hee have any spare time, hee can spend it upon other lesse necessary imployments.
and then if he have any spare time, he can spend it upon other less necessary employments.
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So here, hee that will buy truth, must watch and take his market time, must be buying truth whilest truth may be bought.
So Here, he that will buy truth, must watch and take his market time, must be buying truth whilst truth may be bought.
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There is a buying time, and a trading time for truth, Eccles. 3.1. To every thing there is a season, and a time to every purpose under Heaven.
There is a buying time, and a trading time for truth, Eccles. 3.1. To every thing there is a season, and a time to every purpose under Heaven.
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And there is a time, and a season, in which God offers Truth to bee sold, in which men may buy it, and obtaine it, Luc. 19.42. If thou hadst knowne, at least in this thy day, &c. vers.
And there is a time, and a season, in which God offers Truth to be sold, in which men may buy it, and obtain it, Luke 19.42. If thou Hadst known, At least in this thy day, etc. vers.
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44. Thou knowest not the day of thy visitation.
44. Thou Knowest not the day of thy Visitation.
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This thy day, that is, this market day, in which truth and grace might have beene bought.This thy day, that is, this market day, in which truth and grace might have been bought.
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The time of thy visitation, that is, the market time of Grace.The time of thy Visitation, that is, the market time of Grace.
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There is then a day, and a time, a market day, and a market time, a day and time in which Grace and Truth are to be bought. 2 Cor. 6.1, 2. Wee then as workers together with him, beseech you that yee receive not the grace of God in vaine.
There is then a day, and a time, a market day, and a market time, a day and time in which Grace and Truth Are to be bought. 2 Cor. 6.1, 2. we then as workers together with him, beseech you that ye receive not the grace of God in vain.
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For hee saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee:
For he Says, I have herd thee in a time accepted, and in the day of salvation have I succored thee:
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behold now the accepted time, behold now the day of salvation. behold now the accepted time, behold now the day of salvation.
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Now then they that will buy the truth must be buying whilest it is market time, must be trading for Truth and Grace whilest they may be had, must ply their market whilest the market lasts.
Now then they that will buy the truth must be buying whilst it is market time, must be trading for Truth and Grace whilst they may be had, must ply their market whilst the market lasts.
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To day if yee will heare his voyce. Luc. 12.56. Yee can discerne the face of the skie, how is it that yee doe not discerne this time? This buying time, this selling time, this market time.To day if ye will hear his voice. Luke 12.56. Ye can discern the face of the sky, how is it that ye do not discern this time? This buying time, this selling time, this market time.
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It must be a man care that will buy, to discern the buying time, and to lay hold upon that time,
It must be a man care that will buy, to discern the buying time, and to lay hold upon that time,
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and to follow his market close whilest it lasts.
and to follow his market close whilst it lasts.
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If men will buy the truth, let them not neglect buying whilest God offers to sell, doe not trifle away the market time of Grace, in following the world, and thy lusts:
If men will buy the truth, let them not neglect buying whilst God offers to fell, do not trifle away the market time of Grace, in following the world, and thy Lustiest:
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First make thy market, and when thy market is made, and thou hast bought this commodity, that spare time thou hast bestow that upon secular businesse of lesse moment.
First make thy market, and when thy market is made, and thou hast bought this commodity, that spare time thou hast bestow that upon secular business of less moment.
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A man that will buy the truth, when hee sees it is market time, must doe as hee speakes, Ezra 7. 16, 17. And all the silver and gold, &c. That thou mayest buy speedily with this money, bullockes, rammes, &c. So when wee see it to be market time,
A man that will buy the truth, when he sees it is market time, must do as he speaks, Ezra 7. 16, 17. And all the silver and gold, etc. That thou Mayest buy speedily with this money, bullocks, rams, etc. So when we see it to be market time,
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and the good penny worths of the Gospel are stirring, then all the time, all the paines, all the labour you can finde in all your course, offer it willingly as a price, that you may buy speedily with your paines and diligence in the use of the meanes, knowledge of the truth, grace, and godlinesse.
and the good penny worths of the Gospel Are stirring, then all the time, all the pains, all the labour you can find in all your course, offer it willingly as a price, that you may buy speedily with your pains and diligence in the use of the means, knowledge of the truth, grace, and godliness.
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When Christ bid Judas, That which thou doest, doe quickly, the Disciples thought hee had meant, That those things were necessary to be bought, hee should buy quickly, Joh. 13.29.
When christ bid Judas, That which thou dost, do quickly, the Disciples Thought he had meant, That those things were necessary to be bought, he should buy quickly, John 13.29.
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Surely so it must be in this case with all that will buy the Truth. That which yee doe, doe quickly:
Surely so it must be in this case with all that will buy the Truth. That which ye do, do quickly:
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that which yee buy, buy quickly.
that which ye buy, buy quickly.
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So long as the Gospel is preacht to us, so long it is market day, buying time:
So long as the Gospel is preached to us, so long it is market day, buying time:
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Therefore if yee will buy the Truth, now, now is the time, put it not off, I will buy to morrow,
Therefore if ye will buy the Truth, now, now is the time, put it not off, I will buy to morrow,
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or next weeke, or next yeere, or at my lives end, but buy speedily, and buy presently: If yee lose the market day,
or next Week, or next year, or At my lives end, but buy speedily, and buy presently: If ye loose the market day,
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and market time, yee shall not then buy though yee would. The market may be done to morrow, the market may be past in another yeere,
and market time, ye shall not then buy though ye would. The market may be done to morrow, the market may be passed in Another year,
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and it will be too late to buy when the market is done.
and it will be too late to buy when the market is done.
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See Matth. 25.9, 10. &c. The foolish Virgins had their oyle to buy when they should have had greatest use of it.
See Matthew 25.9, 10. etc. The foolish Virgins had their oil to buy when they should have had greatest use of it.
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It was no time to goe to buy oyle when the Bridegroome was come, it was too late then,
It was no time to go to buy oil when the Bridegroom was come, it was too late then,
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whilest they goe to buy then, and furnish themselves, then the Bridegroome comes, and they are shut out of doores.
whilst they go to buy then, and furnish themselves, then the Bridegroom comes, and they Are shut out of doors.
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Had they bought their oyle when the time of buying was, then they had entred.
Had they bought their oil when the time of buying was, then they had entered.
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Presse men to get grace, the knowledge of the truth, to be trading now whilest the market time of the Gospel, and their life lasts;
Press men to get grace, the knowledge of the truth, to be trading now whilst the market time of the Gospel, and their life lasts;
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and their answer is, all in good time, hereafter may serve, at the hardest at their death.
and their answer is, all in good time, hereafter may serve, At the Hardest At their death.
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I, but then it is no buying time.
I, but then it is no buying time.
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Alas, it is an ill time to be catechised in, and to be learning the knowledge of the Truth when a man is upon his death bed.
Alas, it is an ill time to be catechised in, and to be learning the knowledge of the Truth when a man is upon his death Bed.
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That's the time to spend oyle, not to buy oyle. It is then dying time, not buying time, it is ill buying when a man is dying. If a man be to buy then, the doore of heaven will be shut upon him before hee can returne from the shops.
That's the time to spend oil, not to buy oil. It is then dying time, not buying time, it is ill buying when a man is dying. If a man be to buy then, the door of heaven will be shut upon him before he can return from the shops.
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In vaine shall men seeke the truth, and grace, and to be taught when the day of grace is past, that would not take and buy it whilest the market of the preaching of the Gospel was on foot. See Joh 8.21.
In vain shall men seek the truth, and grace, and to be taught when the day of grace is past, that would not take and buy it whilst the market of the preaching of the Gospel was on foot. See John 8.21.
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When the market is done, and over, then yee shall seeke to buy, and all the world if yee had it, yee would give to buy the Truth,
When the market is done, and over, then ye shall seek to buy, and all the world if ye had it, ye would give to buy the Truth,
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and ye shall not buy but yee shall dye, and dye in your sinnes. It is not in the markets of the Gospel as it is with other markets.
and you shall not buy but ye shall die, and die in your Sins. It is not in the Markets of the Gospel as it is with other Markets.
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Wee see many will put off buying in other markets, till toward the end of the market, till men have some commodity lye upon their hands,
we see many will put off buying in other Markets, till towards the end of the market, till men have Some commodity lie upon their hands,
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and there be but few left to buy, and then they make account at the latter end of the market to buy at lower prices, to get better penny-worths: And so it oft proves.
and there be but few left to buy, and then they make account At the latter end of the market to buy At lower Princes, to get better pennyworths: And so it oft Proves.
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But it will not prove so here, the best penny-worths here are to be had at the beginning of the market.
But it will not prove so Here, the best pennyworths Here Are to be had At the beginning of the market.
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At the end of the market it is a great venture if any thing will be to bee bought at all,
At the end of the market it is a great venture if any thing will be to be bought At all,
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or if it be to be bought, it cannot be had but at farre dearer prices then it might before.
or if it be to be bought, it cannot be had but At Far Dearer Princes then it might before.
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If thou doe get any thing it will cost thee double, and trebble the price it might have beene had for in the prime of the market.
If thou do get any thing it will cost thee double, and treble the price it might have been had for in the prime of the market.
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If thou get any grace and mercy at thy death, that hast neglected it in thy life time,
If thou get any grace and mercy At thy death, that hast neglected it in thy life time,
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and in the time of grace, it must be had with farre more struggling, sorrowing, weeping, lamenting, repenting,
and in the time of grace, it must be had with Far more struggling, sorrowing, weeping, lamenting, repenting,
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then it might have beene had for before. God is ever deerer, and his prices higher at the latter end of the market, then at beginning.
then it might have been had for before. God is ever Dearer, and his Princes higher At the latter end of the market, then At beginning.
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To condemne men for the neglect of this duty, their grosse neglect of buying the Truth.
To condemn men for the neglect of this duty, their gross neglect of buying the Truth.
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God offers men in the Ministery this pretious commodity of the Truth, and wooes men to buy it,
God offers men in the Ministry this precious commodity of the Truth, and Woes men to buy it,
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and yet men will scarce looke upon it.
and yet men will scarce look upon it.
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It is strange to see how dead the markets are growne, and how this commodity hangs in our hands that God hath betrusted us with the sale of.
It is strange to see how dead the Markets Are grown, and how this commodity hangs in our hands that God hath betrusted us with the sale of.
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That shall be a good time when it comes, Apoc. 18.11. that no man shall buy Romish merchandise any more, when Romes markets shall goe downe,
That shall be a good time when it comes, Apocalypse 18.11. that no man shall buy Romish merchandise any more, when Romes Markets shall go down,
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and the Whores trading shall decay, when men shall buy Pardons, Reliques, Masses, Dirges, Agnus Deis, hallowed Graynes, and such trumpery no more.
and the Whores trading shall decay, when men shall buy Pardons, Relics, Masses, Dirges, Agnus Deis, hallowed Grains, and such trumpery no more.
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When men shall buy lyes no more.
When men shall buy lies no more.
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An happy thing when the Popes Merchandise shall no more be bought, but a sad and wofull thing,
an happy thing when the Popes Merchandise shall no more be bought, but a sad and woeful thing,
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when men will not buy Gods Merchandise any more. As 1 Cor. 7.3. Let them that buy be as though they possessed not, as though they bought not. That's commendable in worldly mercature:
when men will not buy God's Merchandise any more. As 1 Cor. 7.3. Let them that buy be as though they possessed not, as though they bought not. That's commendable in worldly mercature:
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To be sure so men deale here, Buy as if they bought not, as if they cared not whether they bought or no;
To be sure so men deal Here, Buy as if they bought not, as if they cared not whither they bought or no;
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that's a miserable thing in trading with God.
that's a miserable thing in trading with God.
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It was made a cause of publike fasting and humiliation amongst the Jewes when trading decayed, and grew dead.
It was made a cause of public fasting and humiliation among the Jews when trading decayed, and grew dead.
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And what is it then when this trading growes dead? Prov. 17.16.
And what is it then when this trading grows dead? Curae 17.16.
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Wherefore is there a commodity of Truth and Grace in Gods hand, and a price, a meanes in a fooles hand to get wisdome and truth, Wherefore is there a commodity of Truth and Grace in God's hand, and a price, a means in a Fools hand to get Wisdom and truth,
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and he hath not an heart. and he hath not an heart.
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Here is a rich commodity, men see the price, and have the meanes in their hand,
Here is a rich commodity, men see the price, and have the means in their hand,
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and yet have no heart to buy, no minde to trade, slight the commodity as if not worth looking after?
and yet have no heart to buy, no mind to trade, slight the commodity as if not worth looking After?
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When God offers this commodity to buy, they shuffle it off, they have farmes to buy, yoakes of Oxen to buy, Luc. 14. they have so many things to buy, that they will not buy the Truth, I pray thee have mee excused, I must lay out my time and paines for other things, I have not wherewith to buy this Truth.
When God offers this commodity to buy, they shuffle it off, they have farms to buy, yokes of Oxen to buy, Luke 14. they have so many things to buy, that they will not buy the Truth, I pray thee have me excused, I must lay out my time and pains for other things, I have not wherewith to buy this Truth.
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It is miserable to see how cold mens desires are after the Truth. Just as Pilate, Joh. 18.38.
It is miserable to see how cold men's Desires Are After the Truth. Just as Pilate, John 18.38.
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What is Truth? A good question, but asked with a base oscitancy of spirit, hee cares not to know what Truth is,What is Truth? A good question, but asked with a base oscitancy of Spirit, he Cares not to know what Truth is,
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but before an answer can be given hee goes his way out, and turnes his backe upon Christ.
but before an answer can be given he Goes his Way out, and turns his back upon christ.
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Just such respect give me not the Truth. Presse them to buy the Truth.
Just such respect give me not the Truth. Press them to buy the Truth.
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Why, what (say they) is truth? but they care not so much as to heare what the Truth is, they ought to buy.
Why, what (say they) is truth? but they care not so much as to hear what the Truth is, they ought to buy.
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Some it may be could be content to buy it, so it might be at their owne price,
some it may be could be content to buy it, so it might be At their own price,
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if now and then a Sermon, a Chapter, reading a good Booke in a good fit, would helpe them to it, they would not greatly sticke at it.
if now and then a Sermon, a Chapter, reading a good Book in a good fit, would help them to it, they would not greatly stick At it.
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But as Zech. 11.12, 13. They weighed for my price thirty pieces of silver.
But as Zechariah 11.12, 13. They weighed for my price thirty Pieces of silver.
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And the Lord said cast it to the Potter, a goodly price that I was prized at of them: And the Lord said cast it to the Potter, a goodly price that I was prized At of them:
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So a goodly price that Truth is prized at of men, as if God offered trash, when he offers Truth. The Devils cōmodities goe off roundly, men will buy their lusts,
So a goodly price that Truth is prized At of men, as if God offered trash, when he offers Truth. The Devils commodities go off roundly, men will buy their Lustiest,
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though it cost them the price of their soule, and men will buy toyes, buy Play-bookes, ballads, Dice, Cards, these commodities hang not,
though it cost them the price of their soul, and men will buy toys, buy Playbooks, ballads, Dice, Cards, these commodities hang not,
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but Gods market is at a stand.
but God's market is At a stand.
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For shame be awakened to this duty, and now that God offers to deale with us, let us fall to buying.
For shame be awakened to this duty, and now that God offers to deal with us, let us fallen to buying.
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Consider but two things to quicken us.
Consider but two things to quicken us.
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First, It is a commodity that is like to grow deere, it is a commodity that may rise,First, It is a commodity that is like to grow deer, it is a commodity that may rise,
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and may be that it will bee very hard to be had. See how the world went in Elies time, 1 Sam. 3.1. And the Word of the Lord was precious in those dayes there was no open vision.
and may be that it will be very hard to be had. See how the world went in Ely's time, 1 Sam. 3.1. And the Word of the Lord was precious in those days there was no open vision.
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The Truth rose to an high price, no publike prophecying. Wee have no charter for the perpetuity of the Truthes abiding with us.
The Truth rose to an high price, no public prophesying. we have no charter for the perpetuity of the Truths abiding with us.
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What know wee but it may grow as precious, to as deere and high prices as it did in Elies dayes? There is a time when running to and fro will increase knowledge, and helpe to buy the truth, paines are to the purpose, Dan. 12.4.
What know we but it may grow as precious, to as deer and high Princes as it did in Ely's days? There is a time when running to and from will increase knowledge, and help to buy the truth, pains Are to the purpose, Dan. 12.4.
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And there is a time when running to and fro will doe no good, when for no price nor paines Truth will be had, Am. 8.12.
And there is a time when running to and from will do no good, when for no price nor pains Truth will be had, Am. 8.12.
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And who knowes but hee may see such dayes? And is it not better to runne to and fro, to take paines when good will be done upon it,
And who knows but he may see such days? And is it not better to run to and from, to take pains when good will be done upon it,
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then to runne to and fro, when all the paines in the world will not helpe us to this bargaine? Wee see how deere, extraordinary deere one kinde of graine is now with us.
then to run to and from, when all the pains in the world will not help us to this bargain? we see how deer, extraordinary deer one kind of grain is now with us.
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Had a man foreseene it a yeere before, what a deale might hee have saved, and gained by buying good store of that graine then!
Had a man foreseen it a year before, what a deal might he have saved, and gained by buying good store of that grain then!
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When Joseph foresaw the seven yeeres famine in Egypt, it was his wisedome and providence to buy all the Corne that ever hee could lay his hands on,
When Joseph foresaw the seven Years famine in Egypt, it was his Wisdom and providence to buy all the Corn that ever he could lay his hands on,
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and what a world of advantage did it bring in to the King of Egypt!
and what a world of advantage did it bring in to the King of Egypt!
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If hee had stayed buying till the famine came, hee could have had Corne for no money, none was to be had,
If he had stayed buying till the famine Come, he could have had Corn for no money, none was to be had,
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and Egypt had starved for it. So wisely he did to buy Corne whilest Corne was plentifull.
and Egypt had starved for it. So wisely he did to buy Corn whilst Corn was plentiful.
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Secondly, Buying the truth will keep the Truth and the Gospel amongst us, but if wee neglect and slight the buying of it, it will be the losse of the Gospel,Secondly, Buying the truth will keep the Truth and the Gospel among us, but if we neglect and slight the buying of it, it will be the loss of the Gospel,
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and all the good wee have with it.
and all the good we have with it.
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Wee see a man that comes to market so long as men buy up his commoditie,
we see a man that comes to market so long as men buy up his commodity,
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and hee hath store of customers, he keepes the market constantly, and will not leave comming to the market:
and he hath store of customers, he keeps the market constantly, and will not leave coming to the market:
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But if once his takings faile, and men cease to buy, hee may come a while still to try if his markets will mend,
But if once his takings fail, and men cease to buy, he may come a while still to try if his Markets will mend,
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but if hee sees they mend not, and men buy not, hee goes quite away and carries his commodities to some other place, where hee may finde better trading. Just so here:
but if he sees they mend not, and men buy not, he Goes quite away and carries his commodities to Some other place, where he may find better trading. Just so Here:
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Buying will keepe God and the Gospel with us, keepe the market going, and the Gospel will never goe;
Buying will keep God and the Gospel with us, keep the market going, and the Gospel will never go;
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but once slight Gods Truth, and regard not the buying of his commodity, God will packe up and be gone,
but once slight God's Truth, and regard not the buying of his commodity, God will pack up and be gone,
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and try a new place for trading.
and try a new place for trading.
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Hee cast those out of the Temple that bought and sold, Luc. 19. hee cast them out for trading in the Temple,He cast those out of the Temple that bought and sold, Luke 19. he cast them out for trading in the Temple,
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but here hee will cast men out of the Temple, will unchurch them, will take away Church and Gospel,
but Here he will cast men out of the Temple, will unchurch them, will take away Church and Gospel,
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because men doe not buy in the Temple.
Because men do not buy in the Temple.
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If ever yee lose the Gospel, and Truth, bee assured that yee lose it because yee make no more regard of buying the truth.
If ever ye loose the Gospel, and Truth, be assured that ye loose it Because ye make no more regard of buying the truth.
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Yee see many places that were great market Townes, that now their market is downe and quite decayed.
Ye see many places that were great market Towns, that now their market is down and quite decayed.
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Why so? because men come not in to sell commodities.
Why so? Because men come not in to fell commodities.
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And why came they not in to sell? Because men came not in to buy. So here:
And why Come they not in to fell? Because men Come not in to buy. So Here:
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If wee will not buy the Truth, God will take his Truth away, our markets shall downe,
If we will not buy the Truth, God will take his Truth away, our Markets shall down,
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and God will carry his Truth to Turkes, Indians, Jewes, and there God will have great and goodly markets.
and God will carry his Truth to Turkes, Indians, Jews, and there God will have great and goodly Markets.
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God will not stay long where once markets grow dead.
God will not stay long where once Markets grow dead.
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Secondly, the prohibition followes, Sell it not. When once thou hast gotten the truth, and gotten grace, by no meanes part with it againe,Secondly, the prohibition follows, Fell it not. When once thou hast got the truth, and got grace, by no means part with it again,
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but hold and keepe it fast.
but hold and keep it fast.
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In selling there is a parting with that, wherein we have a propriety, and wherein wee have a possession.
In selling there is a parting with that, wherein we have a propriety, and wherein we have a possession.
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In selling there is an alienation of our right, propriety, and possession of the commodity sold,
In selling there is an alienation of our right, propriety, and possession of the commodity sold,
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so upon the sale of my commodity, I part with it, it is no more mine, I have no more to doe with it, my commodity and I are wholly parted.
so upon the sale of my commodity, I part with it, it is no more mine, I have no more to do with it, my commodity and I Are wholly parted.
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And thus hee prohibits the selling of the truth.
And thus he prohibits the selling of the truth.
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Doe not sell it when once thou hast it, part not with Truth, Grace, Religion upon any tearmes whatsoever.
Do not fell it when once thou hast it, part not with Truth, Grace, Religion upon any terms whatsoever.
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That the Truth of God once bought, must never be sold; once gotten, and obtained, must never be parted withall. That the Truth of God once bought, must never be sold; once got, and obtained, must never be parted withal.
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It is not with this, as with other worldly commodities. Other commodities a man may buy, and may sell againe.
It is not with this, as with other worldly commodities. Other commodities a man may buy, and may fell again.
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A man may buy an house, and sell it againe, may buy land and sell it againe:
A man may buy an house, and fell it again, may buy land and fell it again:
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Yea men doe buy other commodities on purpose to sell them, as Merchants and Tradesmen.
Yea men do buy other commodities on purpose to fell them, as Merchant's and Tradesmen.
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In this kinde men may buy and sell, but for this commodity of Truth men must onely buy and not sell.
In this kind men may buy and fell, but for this commodity of Truth men must only buy and not fell.
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Other trading lyes in buying and selling both, but a Christians trade lyes onely in buying:
Other trading lies in buying and selling both, but a Christians trade lies only in buying:
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Buy they must, and buy they may as much as they will, but sell they may not at any hand.
Buy they must, and buy they may as much as they will, but fell they may not At any hand.
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Buy the Truth and sell it not. Prov. 4.5, 6. Get, that is, Buy, the same word:Buy the Truth and fell it not. Curae 4.5, 6. Get, that is, Buy, the same word:
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And not onely buy, but when ye have bought, sell it not, that is exprest in the words following, forget it not, decline not, forsake her not. And therefore, Prov. 19.8. Hee that gets wisdome loves his owne soule, hee that keepeth understanding shall finde good.
And not only buy, but when you have bought, fell it not, that is expressed in the words following, forget it not, decline not, forsake her not. And Therefore, Curae 19.8. He that gets Wisdom loves his own soul, he that Keepeth understanding shall find good.
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Marke then, it is not all that God requires of us to get wisdome, but hee requires that when wee have gotten it wee keepe it.
Mark then, it is not all that God requires of us to get Wisdom, but he requires that when we have got it we keep it.
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Hee that sells it keepes it not. A man keepes not that which hee sells, but parts with it.
He that sells it keeps it not. A man keeps not that which he sells, but parts with it.
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Hee that gets, and he that keepes. Christians must be keepers, as well as getters. Buy the truth,
He that gets, and he that keeps. Christians must be keepers, as well as getters. Buy the truth,
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and keepe the Truth, keepe it fast and sure, never to part with it more. 2 Joh. 2. for the Truths sake which dwelleth in us.
and keep the Truth, keep it fast and sure, never to part with it more. 2 John 2. for the Truths sake which dwells in us.
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Truth must not onely lodge with us, and be a guest with us for a night or so, must not sojourne with us, be with us for a yeere or so,
Truth must not only lodge with us, and be a guest with us for a night or so, must not sojourn with us, be with us for a year or so,
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but it must dwell with us.
but it must dwell with us.
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I, but a man may dwell a long time in an house, and yet be turned out for all that.
I, but a man may dwell a long time in an house, and yet be turned out for all that.
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I, but it must not be so with the Truth, The Truth which dwells in us,
I, but it must not be so with the Truth, The Truth which dwells in us,
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and shall be with us for ever. and shall be with us for ever.
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Truth once bought must be bought for ever, must never be sold more nor parted with.
Truth once bought must be bought for ever, must never be sold more nor parted with.
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It is with Truth as it was with the Land of Canaan, Levit. 25.23. The Land shall not be sold for ever, or to be quite cut off.
It is with Truth as it was with the Land of Canaan, Levit. 25.23. The Land shall not be sold for ever, or to be quite Cut off.
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As that which a man sells hee sells for ever, and a man quite cuts off all future claime and right to it.
As that which a man sells he sells for ever, and a man quite cuts off all future claim and right to it.
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The sale quite cuts it off from him.
The sale quite cuts it off from him.
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The land of Canaan, and mens inheritances therein might not be sold, and a perpetuall alienation of it be made from the owner.
The land of Canaan, and men's inheritances therein might not be sold, and a perpetual alienation of it be made from the owner.
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All they might doe was but a kinde of lease, which must determine too at the yeere of Jubile.
All they might do was but a kind of lease, which must determine too At the year of Jubilee.
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It is mine sayes the Lord, therefore must not be sold. And so, the Truth must not be sold, no not leased out neither.
It is mine Says the Lord, Therefore must not be sold. And so, the Truth must not be sold, no not leased out neither.
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The Jewes might sell their land for a time, but not for ever. But the truth may not be sold though but for a time, a little time.
The Jews might fell their land for a time, but not for ever. But the truth may not be sold though but for a time, a little time.
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The Land shall not be sold for ever. The truth must not be sold at all, Apoc. 3.11. Behold I come quickly, hold fast that which thou hast.
The Land shall not be sold for ever. The truth must not be sold At all, Apocalypse 3.11. Behold I come quickly, hold fast that which thou hast.
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1 Thess. 5. Hold fast that which is good. Prov. 7.2, 4. Would a man sell his eyes,
1 Thess 5. Hold fast that which is good. Curae 7.2, 4. Would a man fell his eyes,
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or sell his sister, and kinswoman, the one were madnesse, and the other barbarous inhumanitie.
or fell his sister, and kinswoman, the one were madness, and the other barbarous inhumanity.
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First, It condemnes such as are not so wedded to the truth, but can and doe make sale of it for their owne advantages, and to serve their turnes.First, It condemns such as Are not so wedded to the truth, but can and do make sale of it for their own advantages, and to serve their turns.
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They know such Doctrine to be truth, the very Truth of God, have professed it and preacht it for truth:
They know such Doctrine to be truth, the very Truth of God, have professed it and preached it for truth:
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But if times change, and favour, and preferments, and gaine, and advantage may be bought, they sticke not to buy these with the sale of the truth;
But if times change, and favour, and preferments, and gain, and advantage may be bought, they stick not to buy these with the sale of the truth;
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yea, and sell truth by whole sale, not onely part with some smaller truths, but even with maine fundamentall truthes of Religion.
yea, and fell truth by Whole sale, not only part with Some smaller truths, but even with main fundamental truths of Religion.
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Some sell the truth for a Benefice, for a good Looke, for a little good opinion.
some fell the truth for a Benefice, for a good Look, for a little good opinion.
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It was a vile price that Christ was sold at, for thirty peeces, the price of a servant:
It was a vile price that christ was sold At, for thirty Pieces, the price of a servant:
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A vile price, to sell a boy for an harlot, and a girle for wine, Joel 3.3. To sell the poore for a paire of shooes.
A vile price, to fell a boy for an harlot, and a girl for wine, Joel 3.3. To fell the poor for a pair of shoes.
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At baser rates doe too many sell the truth.
At baser rates do too many fell the truth.
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Secondly, Let it teach us then, upon no tearmes to part with the truth of God, to sell it for no price.Secondly, Let it teach us then, upon no terms to part with the truth of God, to fell it for no price.
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Though wee may be offered ever so fairely, yet be sure to hold and keepe the truth, Psal. 119.111. Thy Testimonies have I taken as an heritage for ever.
Though we may be offered ever so fairly, yet be sure to hold and keep the truth, Psalm 119.111. Thy Testimonies have I taken as an heritage for ever.
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Hold them and keepe them as thine inheritance. No wise man will sell his inheritance.
Hold them and keep them as thine inheritance. No wise man will fell his inheritance.
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It was a faire offer that Ahab made Naboth for his vineyard, either a better vineyard, or give him money for it.
It was a fair offer that Ahab made Naboth for his vineyard, either a better vineyard, or give him money for it.
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God forbid, sayes Naboth, that I should give thee mine inheritance, that he should sell it him for his money. God forbid, Says Naboth, that I should give thee mine inheritance, that he should fell it him for his money.
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So let us make the truth our inheritance, and let us not bee like prodigall dingthrifts, that sell their inheritance and patrimony,
So let us make the truth our inheritance, and let us not be like prodigal dingthrifts, that fell their inheritance and patrimony,
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and then must thieve, or beg. Doe not for profits, ease, liberty, &c. sell and part with the truth.
and then must Thieve, or beg. Do not for profits, ease, liberty, etc. fell and part with the truth.
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Wee are borne to beare witnesse to the Truth, Joh. 18.37. and we ought not to be sellers of, but fellow helpers to the Truth, 3 Joh. 8. Men must be valiant for the Truth, Jer. 9.3.we Are born to bear witness to the Truth, John 18.37. and we ought not to be sellers of, but fellow helpers to the Truth, 3 John 8. Men must be valiant for the Truth, Jer. 9.3.
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If such sad times should come, as Isa. 59.15. that Truth should faile, and Dan. 8.12.
If such sad times should come, as Isaiah 59.15. that Truth should fail, and Dan. 8.12.
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That truth be cast to the ground, yet then sell not the truth, but stand for, and stand to the truth.That truth be cast to the ground, yet then fell not the truth, but stand for, and stand to the truth.
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And that wee may be the better resolved to cleave close to the Truth, and never to part with it,
And that we may be the better resolved to cleave close to the Truth, and never to part with it,
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and sell it, consider well these motives following. First, to sell the Truth at what price soever, is a childish, silly, foolish bargaine.
and fell it, Consider well these motives following. First, to fell the Truth At what price soever, is a childish, silly, foolish bargain.
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If a man will sell a commodity, hee will sell it somewhat like, or hee will keepe it:
If a man will fell a commodity, he will fell it somewhat like, or he will keep it:
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For a man to sell his house and land under foot, for a song, for a trifle, sell it,
For a man to fell his house and land under foot, for a song, for a trifle, fell it,
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and to sell it nothing neere the worth, the world laughes at such a man, and counts him a weake silly man, a witlesse and a brainelesse fellow.
and to fell it nothing near the worth, the world laughs At such a man, and counts him a weak silly man, a witless and a brainless fellow.
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A childe would sell his estate, to which hee is heire, for an Apple, for a rattle,
A child would fell his estate, to which he is heir, for an Apple, for a rattle,
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if hee might have the power to make a sale in his childhood. Such a bargaine and sale were but a silly childish bargaine.
if he might have the power to make a sale in his childhood. Such a bargain and sale were but a silly childish bargain.
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Now all that sell the Truth make such bargaines, they sell an inheritance for an Apple, they sell an estate for a rattle.
Now all that fell the Truth make such bargains, they fell an inheritance for an Apple, they fell an estate for a rattle.
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It is impossible to sell the Truth, but a man must needes sell it under foot, impossible to sell it for any thing that comes neere the worth of it.
It is impossible to fell the Truth, but a man must needs fell it under foot, impossible to fell it for any thing that comes near the worth of it.
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See Prov. 3.13, 14, 15. All the things thou canst desire are not to be compared to her.
See Curae 3.13, 14, 15. All the things thou Canst desire Are not to be compared to her.
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Job 28.16, 17, 18. It cannot be valued with the gold of Ophir, with the precious Onix, or the Saphire.
Job 28.16, 17, 18. It cannot be valued with the gold of Ophir, with the precious Onix, or the Sapphire.
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The gold and the Chrystall cannot equall it: and the exchange of it shall not be for fine gold.
The gold and the Crystal cannot equal it: and the exchange of it shall not be for fine gold.
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No mention shal be made of Corall, or of pearles: for the price of wisdome is above Rubies. No mention shall be made of Coral, or of Pearls: for the price of Wisdom is above Rubies.
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Houses lands, liberty, wife, children, life it selfe, they are all too cheape, too low a price to take for Truth,
Houses Lands, liberty, wife, children, life it self, they Are all too cheap, too low a price to take for Truth,
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and to part with Truth for. It may be by selling the truth, and parting with it, thou hast got preferment,
and to part with Truth for. It may be by selling the truth, and parting with it, thou hast god preferment,
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and it may bee when thou hast sold the truth upon such termes thou art ready to blesse thy selfe,
and it may be when thou hast sold the truth upon such terms thou art ready to bless thy self,
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and to say as they did that sold their flockes, Zech. 11.5. They that sell them say, Blessed be God for I am rich.
and to say as they did that sold their flocks, Zechariah 11.5. They that fell them say, Blessed be God for I am rich.
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It may be thou growest rich by selling the Truth, hast gotten such preferment, and promotion, in recompence of thy falling from the Truth & Religion.
It may be thou Growest rich by selling the Truth, hast got such preferment, and promotion, in recompense of thy falling from the Truth & Religion.
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It may be thou hast gotten liberty out of trouble and prison, hast saved thy lands and thy life, by the sale and forsaking of the Truth,
It may be thou hast got liberty out of trouble and prison, hast saved thy Lands and thy life, by the sale and forsaking of the Truth,
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and thou thinkest thou hast sold it well, to get and save all this by it.
and thou Thinkest thou hast sold it well, to get and save all this by it.
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As well as thou hast got, thou hast made a fooles bargaine, thou hast sold it for trifles, thou hast not gotten the tenth part of the price Truth is worth.
As well as thou hast god, thou hast made a Fools bargain, thou hast sold it for trifles, thou hast not got the tenth part of the price Truth is worth.
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Esau sold his birth-right for a messe of pottage. Esau sold his birthright for a mess of pottage.
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All thou hast gotten, bee it what it will, is but as a messe of pottage to a precious jewell.
All thou hast got, be it what it will, is but as a mess of pottage to a precious jewel.
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If a man will sell the Truth, let him sell it and spare not, if hee can sell it for that which is better then it,
If a man will fell the Truth, let him fell it and spare not, if he can fell it for that which is better then it,
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nay if hee can sell it but for that which is but as good as it:
nay if he can fell it but for that which is but as good as it:
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But inasmuch as there is nothing in this world that can come neere the worth of it, it is a childish,
But inasmuch as there is nothing in this world that can come near the worth of it, it is a childish,
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and a foolish thing to part with it.
and a foolish thing to part with it.
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If a man have a minde to sell his house and land, yet if when hee hath offered it to sell hee cannot get the worth of it,
If a man have a mind to fell his house and land, yet if when he hath offered it to fell he cannot get the worth of it,
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but if hee sell it, hee must part with it upon low termes must take an hundred pounds for that which is worth a thousand, hee will rather keepe it still,
but if he fell it, he must part with it upon low terms must take an hundred pounds for that which is worth a thousand, he will rather keep it still,
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and never sell it rather then sell it so under foot, then sell it so as all the world shall laugh at him for a foole and a silly fellow:
and never fell it rather then fell it so under foot, then fell it so as all the world shall laugh At him for a fool and a silly fellow:
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So here, if the world can give thee according to the worth of Truth, sell it,
So Here, if the world can give thee according to the worth of Truth, fell it,
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and put it off, and spare not;
and put it off, and spare not;
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but inasmuch as the world cannot give thee the hundreth part of the worth of it, sell it not,
but inasmuch as the world cannot give thee the Hundredth part of the worth of it, fell it not,
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but keepe it still rather then make a fooles bargaine, and to be made the laughing stocke of men and Angels.
but keep it still rather then make a Fools bargain, and to be made the laughing stock of men and Angels.
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Secondly, to sell the Truth, it is to make a profane bargaine, and it is a manifest evidence of a profane heart. Heb. 12.15. Looke diligently least any man fall from the grace of God, that is, lest any man sell the Truth, they are the same thing.Secondly, to fell the Truth, it is to make a profane bargain, and it is a manifest evidence of a profane heart. Hebrew 12.15. Look diligently lest any man fallen from the grace of God, that is, lest any man fell the Truth, they Are the same thing.
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What if any man doe sell the truth, and fall from the Doctrine of Grace? Lest there be any profane person as Esau was, who for one morsell of meat sold his birth-rights.
What if any man do fell the truth, and fallen from the Doctrine of Grace? Lest there be any profane person as Esau was, who for one morsel of meat sold his birthrights.
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Marke then, that that man that sells the truth and falls off from it, is such another profane person as Esau was,
Mark then, that that man that sells the truth and falls off from it, is such Another profane person as Esau was,
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and is guilty of the same profanenesse that he was.
and is guilty of the same profaneness that he was.
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Esaus profanenesse what was it? not onely in this that hee sold such a priviledge at so despicable a price (that indeed aggravates his profanenesse) but in that hee sold spirituall things for temporall things.Esaus profaneness what was it? not only in this that he sold such a privilege At so despicable a price (that indeed aggravates his profaneness) but in that he sold spiritual things for temporal things.
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The selling of his birth-right was the selling of his title to, and hope of Heaven.
The selling of his birthright was the selling of his title to, and hope of Heaven.
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This to doe is profanenesse, and this they doe that sell the Truth for ease, preferment, liberty, life, &c. They sell spirituall things for temporall ones;
This to do is profaneness, and this they do that fell the Truth for ease, preferment, liberty, life, etc. They fell spiritual things for temporal ones;
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they sell their right to, and hope of Heaven for outward things. And thus are they guilty of making a profane bargaine.
they fell their right to, and hope of Heaven for outward things. And thus Are they guilty of making a profane bargain.
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Thou that sellest the Truth thou makest Esaus bargaine, and shewest thy selfe as profane a wretch as Esau was.
Thou that sellest the Truth thou Makest Esaus bargain, and shewest thy self as profane a wretch as Esau was.
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Thirdly, to sell the Truth, it is to make a dangerous bargaine, Ezek. 7.12. Let not him that selleth mourne, but no man hath more cause to mourne then he that sells the Truth, that man may come home by weeping crosse.Thirdly, to fell the Truth, it is to make a dangerous bargain, Ezekiel 7.12. Let not him that Selleth mourn, but no man hath more cause to mourn then he that sells the Truth, that man may come home by weeping cross.
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That as Salomon speakes in that case, Prov. 11.26. Hee that with-holdeth Corne, the people shall curse him:
That as Solomon speaks in that case, Curae 11.26. He that withholdeth Corn, the people shall curse him:
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but blessing shall be upon the head of him that selleth it. So here contrarily.but blessing shall be upon the head of him that Selleth it. So Here contrarily.
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Hee that holds, and keepes fast the truth, God himselfe shall blesse him, but cursing shall be upon the head of him that sells it.
He that holds, and keeps fast the truth, God himself shall bless him, but cursing shall be upon the head of him that sells it.
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It is that which will bring a curse with it, and therefore a dangerous sale. Dangerous in these respects.
It is that which will bring a curse with it, and Therefore a dangerous sale. Dangerous in these respects.
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First, Such as doe make Merchandise of the truth, and sell it, and once part with it, they seldome or never recover it againe.First, Such as do make Merchandise of the truth, and fell it, and once part with it, they seldom or never recover it again.
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That's Gods curse upon them for selling, that they shall never redeeme or buy it more.
That's God's curse upon them for selling, that they shall never Redeem or buy it more.
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A man that sells his inheritance, it is seldome seene that ever hee comes to buy it againe.
A man that sells his inheritance, it is seldom seen that ever he comes to buy it again.
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And yet it is possible, and falls out oft in the World, that a man sells his house and Land,
And yet it is possible, and falls out oft in the World, that a man sells his house and Land,
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and lives to redeeme and buy it againe:
and lives to Redeem and buy it again:
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But when a man hath sold the truth, & hath played the voluntary Apostata by falling from Religion;
But when a man hath sold the truth, & hath played the voluntary Apostata by falling from Religion;
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whose experience can give an example of any one that ever recovered againe, and repented, and received, and embraced the truth againe.
whose experience can give an Exampl of any one that ever recovered again, and repented, and received, and embraced the truth again.
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That's commonly Gods curse upon such, since yee have sold it, yee shall sell it for ever, you shall never have the commodity againe.
That's commonly God's curse upon such, since ye have sold it, ye shall fell it for ever, you shall never have the commodity again.
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That as in that sense the Prophet speakes, Eze. 7.13. The seller shall not returne to that which is sold:
That as in that sense the Prophet speaks, Ezekiel 7.13. The seller shall not return to that which is sold:
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So in this case, God in wrath makes it good upon the sellers of the Truth, such sellers shall not returne to that which they have sold,
So in this case, God in wrath makes it good upon the sellers of the Truth, such sellers shall not return to that which they have sold,
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but as they have parted with the truth, so they and the truth shall be parted for ever.
but as they have parted with the truth, so they and the truth shall be parted for ever.
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They are irreducible, irrecoverable by the Ministery of the Word, Hos. 11.7. And my people are bent to backe-sliding from mee;
They Are irreducible, irrecoverable by the Ministry of the Word, Hos. 11.7. And my people Are bent to backsliding from me;
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though they called them to the most High, none at all would exalt him. though they called them to the most High, none At all would exalt him.
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Secondly, Such as sell the Truth, God will sell them, and they themselves shall be sold: And that,Secondly, Such as fell the Truth, God will fell them, and they themselves shall be sold: And that,
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First, They shall be sold over to sinne, sold to be bond slaves and servants to all wickednesse.First, They shall be sold over to sin, sold to be bound slaves and Servants to all wickedness.
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That as it is said of Ahab, 1 Reg. 21.25. Hee did sell himselfe to worke wickednesse in the sight of the Lord.
That as it is said of Ahab, 1 Reg. 21.25. He did fell himself to work wickedness in the sighed of the Lord.
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There was none like unto him:
There was none like unto him:
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So it is true often of the sellers of the Truth, that when men have once bought the Truth and then sell it againe, they have once profest the Truth and Religon,
So it is true often of the sellers of the Truth, that when men have once bought the Truth and then fell it again, they have once professed the Truth and Religion,
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and then decline, and fall off, they grow so wicked, so vile, so base in their courses, that there are none like them, they be men sold over to sinne, to commit wickednesse with greedinesse.
and then decline, and fallen off, they grow so wicked, so vile, so base in their courses, that there Are none like them, they be men sold over to sin, to commit wickedness with greediness.
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The house fell, sayes Christ, and the fall of that house was great. The house fell, Says christ, and the fallen of that house was great.
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If these men, sayes Moses dye the common death of men, &c. So these men fall not the common falls, sinne not the common sinnes of men,If these men, Says Moses die the Common death of men, etc. So these men fallen not the Common falls, sin not the Common Sins of men,
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but prove the most transcendent, outragious sinners of all other men.
but prove the most transcendent, outrageous Sinners of all other men.
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None so loose, none so notorious drunkards, adulterers, non so bitter and pestilent persecutors of the Truth as they. Dan. 11.30. There were forsakers of the Covenant, sellers of the Truth, and what proved they, vers. 32. wicked doers against the Covenant. Psal. 53.3. Every one of them is gone backe, back from the truth, were sellers of the truth.
None so lose, none so notorious drunkards, Adulterers, non so bitter and pestilent persecutors of the Truth as they. Dan. 11.30. There were forsakers of the Covenant, sellers of the Truth, and what proved they, vers. 32. wicked doers against the Covenant. Psalm 53.3. Every one of them is gone back, back from the truth, were sellers of the truth.
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And what proved they? they are altogether become filthy. They prove filthy fellowes, filthy drunkards, filthy adulterers, filthy scoffers, filthy persecutors.
And what proved they? they Are altogether become filthy. They prove filthy Fellows, filthy drunkards, filthy Adulterers, filthy scoffers, filthy persecutors.
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Thus men that have sold the Truth, are sold to worke wickednesse in the sight of God and men.
Thus men that have sold the Truth, Are sold to work wickedness in the sighed of God and men.
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Secondly, they shall be sold over into the hand and power of their enemies.Secondly, they shall be sold over into the hand and power of their enemies.
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When men sell Truth, they sell God, and when men sell God, God will sell them, and as Psal. 44.12. Thou sellest thy people for nought.
When men fell Truth, they fell God, and when men fell God, God will fell them, and as Psalm 44.12. Thou sellest thy people for nought.
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We shall never finde God threatning to sell his people, or selling them, but when they had first sold the Truth.
We shall never find God threatening to fell his people, or selling them, but when they had First sold the Truth.
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Hee threatens to sell them, Deut. 28.6, 8. There yee shall be sold unto your enemies for bond-men and bond-women.
He threatens to fell them, Deuteronomy 28.6, 8. There ye shall be sold unto your enemies for bondmen and bondwomen.
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But this threatning is upon their forsaking God, and his truth, and the purity of Religion,
But this threatening is upon their forsaking God, and his truth, and the purity of Religion,
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and their falling off to superstition and Idolatry.
and their falling off to Superstition and Idolatry.
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And when hee did sell them, why was it? but because they had first sold the Truth, Deut. 32.30, 32. How should one chase a thousand,
And when he did fell them, why was it? but Because they had First sold the Truth, Deuteronomy 32.30, 32. How should one chase a thousand,
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and two put ten thousand to flight, except their rocke had sold them, and the Lord had shut them up? For their vine is of the vine of Sodom,
and two put ten thousand to flight, except their rock had sold them, and the Lord had shut them up? For their vine is of the vine of Sodom,
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and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter. and of the fields of Gomorrah: their grapes Are grapes of Gall, their clusters Are bitter.
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And so Judg. 3.7, 8. And the children of Israel did evill in the sight of the Lord,
And so Judges 3.7, 8. And the children of Israel did evil in the sighed of the Lord,
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and forgat the Lord their God, and served Balaaim, and the groves.
and forgot the Lord their God, and served Balaaim, and the groves.
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Therefore the anger of the Lord was hot against Israel, and hee sold them into the hand of Cushan-Rishathaim King of Mesopotamia:
Therefore the anger of the Lord was hight against Israel, and he sold them into the hand of Cushan-Rishathaim King of Mesopotamia:
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and the children of Israel served Cushan-Rishathaim eight yeeres. and the children of Israel served Cushan-Rishathaim eight Years.
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And Judg. 4.1, 2. And the children of Israel againe did evill in the sight of the Lord, when Ehud was dead.
And Judges 4.1, 2. And the children of Israel again did evil in the sighed of the Lord, when Ehud was dead.
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And the Lord sold them into the hand of Jabin King of Canaan, that reigned in Hazor, the Captaine of whose host was Sisera which dwelt in Harosheth of the Gentiles. And the Lord sold them into the hand of Jabin King of Canaan, that reigned in Hazor, the Captain of whose host was Sisera which dwelled in Harosheth of the Gentiles.
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It is an hainous thing to sell a righteous man for silver, the poore for a paire of shooes, Am. 2.6.
It is an heinous thing to fell a righteous man for silver, the poor for a pair of shoes, Am. 2.6.
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And that which brings heavy judgements upon a Nation, how much more will it bring heavie judgement upon a Nation when they sell God,
And that which brings heavy Judgments upon a nation, how much more will it bring heavy judgement upon a nation when they fell God,
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and they that sell truth sell God.
and they that fell truth fell God.
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See how God threaens Tyre and Zidon, Joel 3.6, 7, 8. The children also of Judah,
See how God threaens Tyre and Sidon, Joel 3.6, 7, 8. The children also of Judah,
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and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.
and the children of Jerusalem have you sold unto the Greeks, that you might remove them Far from their border.
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Behold I will raise them out of the place whither ye have sold them, and will returne your recompence upon your owne head.
Behold I will raise them out of the place whither you have sold them, and will return your recompense upon your own head.
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And I will sell your sonnes and your daughters into the hand of the children of Judah,
And I will fell your Sons and your daughters into the hand of the children of Judah,
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and they shall sell them to the Sabeans, to a people farre off, for the Lord hath spoken it. and they shall fell them to the Sabeans, to a people Far off, for the Lord hath spoken it.
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It was an hainous sinne to sell the children of Jerusalem to the Grecians, God would be quit with them for it.
It was an heinous sin to fell the children of Jerusalem to the Greeks, God would be quit with them for it.
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And how heinous is it then to sell truth which is the Daughter of God? Surely when men doe sell truth,
And how heinous is it then to fell truth which is the Daughter of God? Surely when men do fell truth,
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and a Nation doth apostatize from God, God will be quit with them, hee will sell them into the hands of their enemies, they and their children.
and a nation does apostatise from God, God will be quit with them, he will fell them into the hands of their enemies, they and their children.
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Thirdly, such as sell the truth sell their owne soules.Thirdly, such as fell the truth fell their own Souls.
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Get what yee can by selling the truth, yet what shall a man give in exchange for his owne soule.
Get what ye can by selling the truth, yet what shall a man give in exchange for his own soul.
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What if by selling the truth a man could gaine the whole world, yet what shall it advantage a man to gaine the whole world, and lose his owne soule.
What if by selling the truth a man could gain the Whole world, yet what shall it advantage a man to gain the Whole world, and loose his own soul.
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It is ill selling when a man shall sell to losse, but specially it is ill selling when a man shall lose his owne soule by the bargaine.
It is ill selling when a man shall fell to loss, but specially it is ill selling when a man shall loose his own soul by the bargain.
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Hee loses his soule that sells it, hee sells it that sells the truth. See Prov. 19.8. He that getteth wisdome, that buyes the truth, loves his owne soule. I, but a man may buy truth and sell it away againe, may get wisdome and lose it.
He loses his soul that sells it, he sells it that sells the truth. See Curae 19.8. He that gets Wisdom, that buys the truth, loves his own soul. I, but a man may buy truth and fell it away again, may get Wisdom and loose it.
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And what then is his soule the better for it? Therefore marke what followes, He that keepes understanding shall finde good:
And what then is his soul the better for it? Therefore mark what follows, He that keeps understanding shall find good:
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As if he had said, Hee that gets wisdome, and keepes it, hee that buyes truth,
As if he had said, He that gets Wisdom, and keeps it, he that buys truth,
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and sells it not, hee loves his owne soule, hee saves his owne soule:
and sells it not, he loves his own soul, he saves his own soul:
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therefore hee that gets it, and keepes it not, that buyes it and sells it againe, hee hates his owne soule, hee loses, hee damnes his owne soule.
Therefore he that gets it, and keeps it not, that buys it and sells it again, he hates his own soul, he loses, he damnes his own soul.
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Iudas hee sold Christ for thirty peeces, it was the deerest bargaine that ever man made, in selling of Christ, hee sold his owne soule, hee damned his owne soule by that sale.Iudas he sold christ for thirty Pieces, it was the dearest bargain that ever man made, in selling of christ, he sold his own soul, he damned his own soul by that sale.
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It is the case of every man that sells truth, hee that sells truth, Iudas - like hee sells Christ,
It is the case of every man that sells truth, he that sells truth, Iudas - like he sells christ,
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and Iudas - like hee loses his owne soule.
and Iudas - like he loses his own soul.
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It was death by Law to sell some things, as to steal a man and sell him, Exod. 21.16. & Deut. 24.7.
It was death by Law to fell Some things, as to steal a man and fell him, Exod 21.16. & Deuteronomy 24.7.
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And it is death, eternal death to sell the truth. They that sell the truth, sel God, sell Christ, and so sell their souls.
And it is death, Eternal death to fell the truth. They that fell the truth, sell God, fell christ, and so fell their Souls.
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They sell Heaven, and buy Hell. Quest. How may a man keepe himselfe from selling the truth?
They fell Heaven, and buy Hell. Quest. How may a man keep himself from selling the truth?
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Answ. First, get the love of the truth into thine heart.Answer First, get the love of the truth into thine heart.
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That man that loves the truth wil never sell the truth, and the truth is never sold but it is sold for something that is loved better than the truth.
That man that loves the truth will never fell the truth, and the truth is never sold but it is sold for something that is loved better than the truth.
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A man that sells it for preferment and gaine, loves gaine, and preferment better then the truth, that sells it for life or liberty, loves these better then truth.
A man that sells it for preferment and gain, loves gain, and preferment better then the truth, that sells it for life or liberty, loves these better then truth.
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Now let a man learne to love the truth better than all worldly things, and hee will never sell it for them, Psal. 119.127. I love thy Commandements above gold, yea above fine gold.
Now let a man Learn to love the truth better than all worldly things, and he will never fell it for them, Psalm 119.127. I love thy commandments above gold, yea above fine gold.
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Therefore to be sure hee would rather sell gold for truth, then truth for gold.
Therefore to be sure he would rather fell gold for truth, then truth for gold.
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Therefore they sold the truth, and beleeved lyes, 2 Thess. 2. Because they received not the truth in love.
Therefore they sold the truth, and believed lies, 2 Thess 2. Because they received not the truth in love.
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A man that is in love with his house, with his land, no price will tempt him to sell it.
A man that is in love with his house, with his land, no price will tempt him to fell it.
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If a man have but an horse that hee loves, though hee be offered more then hee can be worth,
If a man have but an horse that he loves, though he be offered more then he can be worth,
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yet because hee loves him, hee will not part with him. Prov. 7.4. Say unto wisdome, Thou art my sister, and call understanding thy kinswoman.
yet Because he loves him, he will not part with him. Curae 7.4. Say unto Wisdom, Thou art my sister, and call understanding thy kinswoman.
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A man will not sell his sister because hee loves her. Say in in this case, as Nehem. 5.8. Wee after our ability, have redeemed our brethren the Iewes, which were sold unto the Heathen;
A man will not fell his sister Because he loves her. Say in in this case, as Nehemiah 5.8. we After our ability, have redeemed our brothers the Iewes, which were sold unto the Heathen;
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and will you even sell your brethren? Our fore-fathers, the Martyrs, after their ability bought the truth,and will you even fell your brothers? Our Forefathers, the Martyrs, After their ability bought the truth,
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and gave their lives to buy and redeem the truth, and we wil even sell the truth which should be as deere to us as our brethren, as our sisters?
and gave their lives to buy and Redeem the truth, and we will even fell the truth which should be as deer to us as our brothers, as our Sisters?
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Secondly, take heed, and make conscience of selling Truthes of lesser moment, that are not so fundamentall, and so necessary:Secondly, take heed, and make conscience of selling Truths of lesser moment, that Are not so fundamental, and so necessary:
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Be not over easie to part with them.
Be not over easy to part with them.
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Hee that will over easily part with smaller truthes, is in a dangerous preparation to sell maine and substantiall Truthes.
He that will over Easily part with smaller truths, is in a dangerous preparation to fell main and substantial Truths.
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Hee that will not be brought to sell some small field, that lyeth far off from his house, hee will never be brought to sell all his whole inheritance.
He that will not be brought to fell Some small field, that lies Far off from his house, he will never be brought to fell all his Whole inheritance.
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But when men begin once to sell here a peice, and there a piece, it comes to passe at last that the whole followes after, the inheritance,
But when men begin once to fell Here a piece, and there a piece, it comes to pass At last that the Whole follows After, the inheritance,
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and mansion house goes, and is sold at last:
and mansion house Goes, and is sold At last:
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Hee that will sell and part with little truthes, and not sticke close to them, hee will if neede be sit as loose from maine fundamentall Truthes. FINIS.
He that will fell and part with little truths, and not stick close to them, he will if need be fit as lose from main fundamental Truths. FINIS.
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