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A Sermon of the Absolute Dominion of God-Redeemer;
A Sermon of the Absolute Dominion of God-Redeemer;
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And the Necessity of being Devoted and Living to him. 1 Cor. 6. 19, 20. — And ye are not your owne,
And the Necessity of being Devoted and Living to him. 1 Cor. 6. 19, 20. — And you Are not your own,
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for ye are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods.
for you Are bought with a price, Therefore Glorify God in your body, and in your Spirit, which Are God's
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FUndamentalls in Religion are the life of the superstructure.
Fundamentals in Religion Are the life of the superstructure.
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Like the Vitalls and Naturalls in the body, which are first necessary for themselves and you also,
Like the Vitals and Naturals in the body, which Are First necessary for themselves and you also,
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for the quickning and nourishing of your rest:
for the quickening and nourishing of your rest:
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there being no life or growth of the inferior parts, but what they doe receive from the powers of these, its but a dead discourse which is not animated by these greater Truths, what ever the bulke of its materialls may consist of.
there being no life or growth of the inferior parts, but what they do receive from the Powers of these, its but a dead discourse which is not animated by these greater Truths, what ever the bulk of its materials may consist of.
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The frequent repetition therfore of these, is as excusable as frequent preaching.
The frequent repetition Therefore of these, is as excusable as frequent preaching.
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And they that nauseate it as loathsome battologie, do love Novelty better then Verity, and playing with words to please the fancy, rather then closing with Christ to save the soule.
And they that nauseate it as loathsome battology, do love Novelty better then Verity, and playing with words to please the fancy, rather then closing with christ to save the soul.
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And as it is the chiefe part of the cure in most externall maladies, to corroborate the vitall and naturall powers, which then will doe the worke themselves;
And as it is the chief part of the cure in most external maladies, to corroborate the vital and natural Powers, which then will do the work themselves;
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so is it the most effectuall course, for the cure of particular miscarriages in mens lives, to further the maine worke of grace upon their hearts:
so is it the most effectual course, for the cure of particular miscarriages in men's lives, to further the main work of grace upon their hearts:
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could we make men better Christians, it would do much to make them better Magistrates, Councellors, Jurers, Witnesses, Subjects, Neighbours, &c. And this must be done by the deeper impresse of those vitall Truths,
could we make men better Christians, it would do much to make them better Magistrates, Councillors, Jurers, Witnesses, Subject's, Neighbours, etc. And this must be done by the Deeper Impress of those vital Truths,
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and the Good in them exhibited, which are adaequate objects of our vitall graces.
and the Good in them exhibited, which Are adequate objects of our vital graces.
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Could we help you to wind up the spring of faith, and so move the first wheele of Christian Love, wee should find it the readiest and surest meanes to move the inferior wheeles of duty.
Could we help you to wind up the spring of faith, and so move the First wheel of Christian Love, we should find it the Readiest and Surest means to move the inferior wheels of duty.
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The flawes and irregular motions without, doe shew that something is amiss within; which if we could rectifie, wee might the easier mend the rest:
The flaws and irregular motions without, do show that something is amiss within; which if we could rectify, we might the Easier mend the rest:
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I shall suppose therefore that I need no more apologie for chusing such a subject at such a season as this,
I shall suppose Therefore that I need no more apology for choosing such a Subject At such a season as this,
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then for bringing bread to a feast: And if I meditate the braine and heart, for the curing of senslesse paralyticke members,
then for bringing bred to a feast: And if I meditate the brain and heart, for the curing of senseless paralytic members,
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or the inordinate convulsive motions of any hearers, I have the warrant of the Apostles example in my Text;
or the inordinate convulsive motions of any hearers, I have the warrant of the Apostles Exampl in my Text;
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among other great enormities in the Church of Corinth, hee had these three to reprehend and heale:
among other great enormities in the Church of Corinth, he had these three to reprehend and heal:
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First their sidings and divisions occasined by some factious selfeseeking teachers. Secondly, their personall contentions by Lawsuites, and that before unbeleeving Judges.
First their sidings and divisions occasined by Some factious Self-seeking Teachers. Secondly, their personal contentions by Lawsuits, and that before unbelieving Judges.
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Thirdly, the foule sin of fornication, which some among them had faln into, the great cure which he useth to all these,
Thirdly, the foul since of fornication, which Some among them had fallen into, the great cure which he uses to all these,
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and more especially to the last, is the urging of these great foundation Truths;
and more especially to the last, is the urging of these great Foundation Truths;
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whereof one is in the words before my text, viz. the Right of the Holy Ghost;
whereof one is in the words before my text, viz. the Right of the Holy Ghost;
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the other in the words of my Text; which containes first, A deniall of any Right of propriety in themselves.
the other in the words of my Text; which contains First, A denial of any Right of propriety in themselves.
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Secondly, An asserting of Christs propriety in them. Thirdly, the proofe of this from his purchase, which is his Title.
Secondly, an asserting of Christ propriety in them. Thirdly, the proof of this from his purchase, which is his Title.
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Fourthly, their duty concluded from the former premises;
Fourthly, their duty concluded from the former premises;
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which is to glorifie God, and that with the whole man, with the spirit, because God is a spirit, and loathes hypocrisie;
which is to Glorify God, and that with the Whole man, with the Spirit, Because God is a Spirit, and Loathes hypocrisy;
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with the body, which is particularly mentioned, because it seemes they were encouraged to fornication by such conceits, that it was but an act of the flesh,
with the body, which is particularly mentioned, Because it seems they were encouraged to fornication by such conceits, that it was but an act of the Flesh,
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and not of the minde, & therefore as they thought the smaller sin. The Apostles words from last to first according to the order of Inttention doe expresse,
and not of the mind, & Therefore as they Thought the smaller since. The Apostles words from last to First according to the order of Inttention do express,
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first mans duty, to glorifie God with soule and body, and not to serve our lusts.
First men duty, to Glorify God with soul and body, and not to serve our Lustiest.
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Secondly, the great fundamentall obligation to this duty, Gods Dominion or propriety. 3ly The foundation of that Dominion, Christs purchase;
Secondly, the great fundamental obligation to this duty, God's Dominion or propriety. 3ly The Foundation of that Dominion, Christ purchase;
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according to the order of execution from first to last, these three great fundamentalls of our religion lie thus. First Christs purchase. Secondly, Gods propriety thence arising;
according to the order of execution from First to last, these three great fundamentals of our Religion lie thus. First Christ purchase. Secondly, God's propriety thence arising;
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Thirdly, mans duty, wholy to glorifie God, arising from both. The argument lies thus.
Thirdly, men duty, wholly to Glorify God, arising from both. The argument lies thus.
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They that are not their owne, but wholly Gods, should wholly glorifie God, and not serve their lusts:
They that Are not their own, but wholly God's, should wholly Glorify God, and not serve their Lustiest:
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but you are not your owne, but wholly Gods: therefore you should wholly glorifie God and not serve your lusts.
but you Are not your own, but wholly God's: Therefore you should wholly Glorify God and not serve your Lustiest.
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The major is cleare by the common light of nature. Every one should have the use of their owne. The Minor is proved thus.
The Major is clear by the Common Light of nature. Every one should have the use of their own. The Minor is proved thus.
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They that are bought with a price are not their owne, but his that bought them;
They that Are bought with a price Are not their own, but his that bought them;
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but you are bought with a price: therefore, &c. For the meaning of the termes briefely:but you Are bought with a price: Therefore, etc. For the meaning of the terms briefly:
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[ NONLATINALPHABET ] vestri, as the vulgar; vestri juris, as Beza and others; is most fitly expressed by our English [ your owne ] [ yee are bought:
[ ] Yours, as the Vulgar; Yours Juris, as Beza and Others; is most fitly expressed by our English [ your own ] [ ye Are bought:
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] a synecdoche generis, saith Piscator; for [ yee are redeemed ] [ with a price.
] a synecdoche Generis, Says Piscator; for [ ye Are redeemed ] [ with a price.
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] Then is no buying without a price: This therefore is an Emphaticall Pleonasmus, as Beza, Piscator, and others:
] Then is no buying without a price: This Therefore is an Emphatical Pleonasm, as Beza, Piscator, and Others:
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as to see with the eyes, to hear with the ears:
as to see with the eyes, to hear with the ears:
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Or else [ a price ] is put for [ a great price ] as Calvin, Peter Martyr, and Piscator rather thinks:
Or Else [ a price ] is put for [ a great price ] as calvin, Peter Martyr, and Piscator rather thinks:
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And therefore the vulgar adds the Epithet [ magno ] and the Arabick [ pretioso ] as Beza notes;
And Therefore the Vulgar adds the Epithet [ magno ] and the Arabic [ pretioso ] as Beza notes;
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as agreeing to that of 1 Pet. 1. 18. I see not, but wee may suppose the Apostle to respect both the purchase and the greatnesse of the price;
as agreeing to that of 1 Pet. 1. 18. I see not, but we may suppose the Apostle to respect both the purchase and the greatness of the price;
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as Grotius and some others doe. [ Glorifie God ] that is, by using your bodies and soules wholly for him,
as Grotius and Some Others doe. [ glorify God ] that is, by using your bodies and Souls wholly for him,
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and abstaining from those lusts which do dishonor him. The Vulgar adds [ & portate) q. d.
and abstaining from those Lustiest which do dishonour him. The vulgar adds [ & portate) q. worser.
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beare God about in your hearts, and let his spirit dwell with you instead of lust.
bear God about in your hearts, and let his Spirit dwell with you instead of lust.
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But this addition is contrary to all our Greek Copies.
But this addition is contrary to all our Greek Copies.
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Grotius thinks that some Copies had [ NONLATINALPHABET ] and thence some unskilfull scribe did put [ NONLATINALPHABET ] however it seems that reading was very antient,Grotius thinks that Some Copies had [ ] and thence Some unskilful scribe did put [ ] however it seems that reading was very ancient,
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when not onely Austin, but Cyprian and Tertullian followed it, as Beza noteth.
when not only Austin, but Cyprian and Tertullian followed it, as Beza notes.
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The last wordes [ and in your spirit which are Gods ] are out of all the old Latin Translations,
The last words [ and in your Spirit which Are God's ] Are out of all the old Latin Translations,
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and therefore its like out of the Greek which they used:
and Therefore its like out of the Greek which they used:
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But they are in all the present Greek Copies except our M. S. as also in the Syriack and Arabick version.
But they Are in all the present Greek Copies except our M. S. as also in the Syriac and Arabic version.
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The rest of the explication shall follow the Doctrines, which are these. Doct. 1. wee are bought with a price.The rest of the explication shall follow the Doctrines, which Are these. Doct. 1. we Are bought with a price.
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Doct. 2. Because we are so bought we are not our own, but his that bought us.Doct. 2. Because we Are so bought we Are not our own, but his that bought us.
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Doct. 3. Because we are not our own, but wholly Gods, therefore wee must not serve our lusts,Doct. 3. Because we Are not our own, but wholly God's, Therefore we must not serve our Lustiest,
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but glorifie him in the Body and Spirit. In these three conclusions is the substance of the Text;
but Glorify him in the Body and Spirit. In these three conclusions is the substance of the Text;
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which I shall first explain, and then make application of them in that order as the Apostle here doth.
which I shall First explain, and then make application of them in that order as the Apostle Here does.
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The points that need explication are these. The points that need explication Are these.
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First, in what sence we are said to be bought with a price? who bought us? and of whom? and from what? and with what price?
First, in what sense we Are said to be bought with a price? who bought us? and of whom? and from what? and with what price?
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Secondly, How wee are Gods own upon the Title of this purchase. Thirdly, How wee are not our own.
Secondly, How we Are God's own upon the Title of this purchase. Thirdly, How we Are not our own.
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Fourthly, What it is to glorifie God in Body and in Spirit, on this account.
Fourthly, What it is to Glorify God in Body and in Spirit, on this account.
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Fifthly, who they be that on this ground are or may be urged to this duty.
Fifthly, who they be that on this ground Are or may be urged to this duty.
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First, For the first of these, whether Buying here be taken properly or metaphorically, I will not now inquire.
First, For the First of these, whither Buying Here be taken properly or metaphorically, I will not now inquire.
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First, mankind by sin became guilty of death, liable to Gods wrath, and a slave to Satan, and his own lusts.
First, mankind by since became guilty of death, liable to God's wrath, and a slave to Satan, and his own Lustiest.
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The sentence in part was past, and execution begun, the rest would have followed, if not prevented.
The sentence in part was passed, and execution begun, the rest would have followed, if not prevented.
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This is the bondage from which we were Redeemed. Secondly, he redeemed us, is the Son of God; himself God and man;
This is the bondage from which we were Redeemed. Secondly, he redeemed us, is the Son of God; himself God and man;
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and the Father by the Son. Acts 20. 28. Hee purchased us with his own blood.
and the Father by the Son. Acts 20. 28. He purchased us with his own blood.
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Thirdly, the price was the whole humiliation of Christ;
Thirdly, the price was the Whole humiliation of christ;
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in the first act whereof (his incarnation) the Godhead was alone, which by humbling it selfe, did suffer reputatively, which could not really:
in the First act whereof (his incarnation) the Godhead was alone, which by humbling it self, did suffer reputatively, which could not really:
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In the rest the whole person was the sufferer, but still the humane nature Really, and the Divine but Reputatively.
In the rest the Whole person was the sufferer, but still the humane nature Really, and the Divine but Reputatively.
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And why we may not adde as part of the price, the merit of that obedience, wherein his suffering did not consist, I yet see not.
And why we may not add as part of the price, the merit of that Obedience, wherein his suffering did not consist, I yet see not.
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But from whom were we redeemed? Answ. From Satan by rescue against his will: From Gods wrath or Vindictive justice by his own procurement and consent.
But from whom were we redeemed? Answer From Satan by rescue against his will: From God's wrath or Vindictive Justice by his own procurement and consent.
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He substituted for us such a sacrifice, by which hee could as fully attain the ends of his righteous Government, in the Demonstration of his Justice and hatred of sin,
He substituted for us such a sacrifice, by which he could as Fully attain the ends of his righteous Government, in the Demonstration of his justice and hatred of since,
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as if the sinner had suffered himself.
as if the sinner had suffered himself.
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And in this sound sence, it is far from being an absurdity, as the Socinian dreameth,
And in this found sense, it is Far from being an absurdity, as the Socinian dreameth,
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for God to satisfie his own Justice, or to buy us of himself: or redeem us from himself.
for God to satisfy his own justice, or to buy us of himself: or Redeem us from himself.
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2. Next let us consider, how we are Gods upon the Title of this purchase? By [ God ] here is meant both the Son, who being God, hath procured a right in us by his Redemption;
2. Next let us Consider, how we Are God's upon the Title of this purchase? By [ God ] Here is meant both the Son, who being God, hath procured a right in us by his Redemption;
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and also the Father, who sent his Son, and redeemed us by him, and to whom it was that the Son redeemed us.
and also the Father, who sent his Son, and redeemed us by him, and to whom it was that the Son redeemed us.
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Rev. 5. 9. Thou hast redeemed us to God by thy Blood. Rev. 5. 9. Thou hast redeemed us to God by thy Blood.
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In one word, it is God as Redeemer, the manhood also of the second person included, that hath purchased this right.
In one word, it is God as Redeemer, the manhood also of the second person included, that hath purchased this right.
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Here you must observe, that God as Creator had a plenary Right of propriety and Government;
Here you must observe, that God as Creator had a plenary Right of propriety and Government;
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on which hee founded the Law of workes that then was: This right he hath not lost:
on which he founded the Law of works that then was: This right he hath not lost:
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Our fall did lose our Right in him, but could not destroy his right in us.
Our fallen did loose our Right in him, but could not destroy his right in us.
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Because it destroyed our right, therefore the promissory part of that Law, was immediately thereupon dissolved,
Because it destroyed our right, Therefore the promissory part of that Law, was immediately thereupon dissolved,
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or ceased through our incapacity (and therefore Divines say, that as a Covenant it ceased) but because it destroyed not Gods Right,
or ceased through our incapacity (and Therefore Divines say, that as a Covenant it ceased) but Because it destroyed not God's Right,
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therefore the preceptive, and penall parts of that Law do still remain. But how remain? In their being:
Therefore the preceptive, and penal parts of that Law do still remain. But how remain? In their being:
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but not alone, or without remedy. For the Son of God became a sacrifice in our stead;
but not alone, or without remedy. For the Son of God became a sacrifice in our stead;
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not that we might absolutely, immediately, or ipso facto, be fully delivered, or that any man should ab ipsa hostia from t•• very sacrifice as made, have a right to the great benefits of personall, plenary Reconciliation and Remission, and everlasting life;
not that we might absolutely, immediately, or ipso facto, be Fully Delivered, or that any man should ab ipsa Hostia from t•• very sacrifice as made, have a right to the great benefits of personal, plenary Reconciliation and Remission, and everlasting life;
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but that the necessity of perishing through the unsatisfiednesse of justice for the alone offences against the Law of workes, being removed from man••nd, they might all be delivered up to him,
but that the necessity of perishing through the unsatisfiedness of Justice for the alone offences against the Law of works, being removed from man••nd, they might all be Delivered up to him,
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as Proprietary & Rector, that hee might rule them as his redeemed ones, and make for them such new Lawes of grace,
as Proprietary & Rector, that he might Rule them as his redeemed ones, and make for them such new Laws of grace,
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for the conveyances of his benefits, as might demonstrate the wisdome and mercy of our Redeemer,
for the conveyances of his benefits, as might demonstrate the Wisdom and mercy of our Redeemer,
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and be most suitable to his ends. The world is now morally dead in sin, though naturally alive.
and be most suitable to his ends. The world is now morally dead in since, though naturally alive.
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Christ hath redeemed them, but will cure them by the actuall conveyance of the benefits of Redemption, or not at all.
christ hath redeemed them, but will cure them by the actual conveyance of the benefits of Redemption, or not At all.
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Hee hath undertaken to this end, himself to be their Physitian, to cure all that will come to him,
He hath undertaken to this end, himself to be their physician, to cure all that will come to him,
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and take him so to be, and trust him, and obey him in the Application of his Medicines.
and take him so to be, and trust him, and obey him in the Application of his Medicines.
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Hee hath erected an Hospitall, his Church, to this end, and commanded all to come into this Ark. Those that are far distant, he first commandeth to come nearer,
He hath erected an Hospital, his Church, to this end, and commanded all to come into this Ark Those that Are Far distant, he First commands to come nearer,
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and those that are neare, hee inviteth to come in. Too many do refuse and perish in their refusall.
and those that Are near, he Inviteth to come in. Too many do refuse and perish in their refusal.
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He will not suffer all to do so, but mercifully boweth the wills of his Elect,
He will not suffer all to do so, but mercifully boweth the wills of his Elect,
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and by an insuperable powerfull drawing, compells them to come in.
and by an insuperable powerful drawing, compels them to come in.
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You may see then that here is a Novum Ius & Dominij & Imperij, a new right of Propriety and rule, founded on the new bottom of Redemption:
You may see then that Here is a Novum Just & Dominij & Imperij, a new right of Propriety and Rule, founded on the new bottom of Redemption:
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But that this doth not destroy the old which was founded on Creation; but is in the very nature and use of it, an emendative addition.
But that this does not destroy the old which was founded on Creation; but is in the very nature and use of it, an emendative addition.
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Redemption is to mend the Creature, not of any defect that was left in the Creation,
Redemption is to mend the Creature, not of any defect that was left in the Creation,
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but from the ruine which came by our defacing transgression.
but from the ruin which Come by our defacing Transgression.
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The Law of grace upon this Redemption, is superadded to the Law of nature given on the Creation:
The Law of grace upon this Redemption, is superadded to the Law of nature given on the Creation:
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not to amend any imperfections in that Law, but to save the sinner from its unsufferable penalty, by dissolving its obligation of him thereto.
not to amend any imperfections in that Law, but to save the sinner from its unsufferable penalty, by dissolving its obligation of him thereto.
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And thus in its nature and use it is a remedying Law.
And thus in its nature and use it is a remedying Law.
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And so you may see that Christ is now the Owner, and by right the Governor of the whole world, on the Title of redemption,
And so you may see that christ is now the Owner, and by right the Governor of the Whole world, on the Title of redemption,
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as God before was, and still is on the Title of Creation. 3. By this you may also perceive in what sence, We are not our owne.
as God before was, and still is on the Title of Creation. 3. By this you may also perceive in what sense, We Are not our own.
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In the strictest sence there is no proprietary, or absolute Lord in the world but God.
In the Strictest sense there is no proprietary, or absolute Lord in the world but God.
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No man can say, this is fully and strictly mine, God gives us indeed whatever wee enjoy;
No man can say, this is Fully and strictly mine, God gives us indeed whatever we enjoy;
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but his giving is not as mans: we part with our Propriety in that which we give: but God gives nothing so.
but his giving is not as men: we part with our Propriety in that which we give: but God gives nothing so.
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His giving to us makes it not the lesse his own. As a man giveth his goods to his steward to dispose of for his use,
His giving to us makes it not the less his own. As a man gives his goods to his steward to dispose of for his use,
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or instruments to his servant to doe his work with, so God giveth his benefits to us.
or Instruments to his servant to do his work with, so God gives his benefits to us.
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Or at the utmost, as you give cloathes to your child, which are more yours still then his,
Or At the utmost, as you give clothes to your child, which Are more yours still then his,
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and you may take them away at your pleasure.
and you may take them away At your pleasure.
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I confesse when God hath told us that hee will not take them away, hee is as it were, obliged in fidelity to continue them,
I confess when God hath told us that he will not take them away, he is as it were, obliged in Fidis to continue them,
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but yet doth not hereby let go his propriety.
but yet does not hereby let go his propriety.
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And so Christ bids us call no man on Earth Father, that is, our absolute Lord or Ruler,
And so christ bids us call no man on Earth Father, that is, our absolute Lord or Ruler,
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because wee have but one such master, who is in Heaven.
Because we have but one such master, who is in Heaven.
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Mat. 23. 7, 8, 9, 10. So that you may see by this, what Propriety is left us,Mathew 23. 7, 8, 9, 10. So that you may see by this, what Propriety is left us,
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and what right we have to our selves, and our Possessions:
and what right we have to our selves, and our Possessions:
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Even such a steward in his Masters goods, or a servant in his tooles, or a child in his coat, which is a propriety in proper subordinate and secundum quid, and will secure us against the usurpation of another:
Even such a steward in his Masters goods, or a servant in his tools, or a child in his coat, which is a propriety in proper subordinate and secundum quid, and will secure us against the usurpation of Another:
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One servant may not take his fellowes instrument from him, nor one child, his brothers coat from him, without the Parents or Masters consent.
One servant may not take his Fellows Instrument from him, nor one child, his Brother's coat from him, without the Parents or Masters consent.
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They have them for their use, though not the full propriety:
They have them for their use, though not the full propriety:
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It may bee called a propriety in respect to our fellow servant, though it be not properly so,
It may be called a propriety in respect to our fellow servant, though it be not properly so,
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as we stand in respect to God. Wee have right enough to confute the Leveller:
as we stand in respect to God. we have right enough to confute the Leveller:
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but not to exempt either us or ours from the claim and use of our absolute Lord. 4. For the fourth Question.
but not to exempt either us or ours from the claim and use of our absolute Lord. 4. For the fourth Question.
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What it is to glorifie God in body and spirit, I answer in aword:
What it is to Glorify God in body and Spirit, I answer in award:
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It is, when upon true believing apprehensions of his right to us, and of our great obligations to him as our Redeemer, wee heartily and unfeignedly devote our selves to him,
It is, when upon true believing apprehensions of his right to us, and of our great obligations to him as our Redeemer, we heartily and unfeignedly devote our selves to him,
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and live as a people so devoted;
and live as a people so devoted;
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so bending the chiefest of our care and study, how to please him in exactest obedience, that the glory of his mercy and holiness,
so bending the chiefest of our care and study, how to please him in Exactest Obedience, that the glory of his mercy and holiness,
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& of his wise and righteous Lawes, may be seen in our conversations;
& of his wise and righteous Laws, may be seen in our conversations;
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and that the holy conformity of our lives to these Lawes, may shew that there is the like conformity in our mindes,
and that the holy conformity of our lives to these Laws, may show that there is the like conformity in our minds,
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and that they are written in our hearts;
and that they Are written in our hearts;
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when the excellency of the Christian Religion is so apparent in the excellency of our lives, causing us to do that which no others can imitate, that the lustre of our good workes may shine before men,
when the excellency of the Christian Religion is so apparent in the excellency of our lives, causing us to do that which no Others can imitate, that the lustre of our good works may shine before men,
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and cause them glorifie our Father in Heaven.
and cause them Glorify our Father in Heaven.
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To conclude, when wee still respect God as our onely absolute Soveraign, and Christ as our Redeemer,
To conclude, when we still respect God as our only absolute Sovereign, and christ as our Redeemer,
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and his spirit as our Sanctifier, and his Law as our Rule that the doing of his will and the denying of our own, is the daily work of our lives,
and his Spirit as our Sanctifier, and his Law as our Rule that the doing of his will and the denying of our own, is the daily work of our lives,
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and the promoting of his blessed ends is our end, that is the glorifying of God that hath Redeemed us.
and the promoting of his blessed ends is our end, that is the glorifying of God that hath Redeemed us.
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5. The last question is, who they be that are and may be urged to glorifie God on this ground that he hath bought them? Doubtlesse, onely those whom he hath bought:
5. The last question is, who they be that Are and may be urged to Glorify God on this ground that he hath bought them? Doubtless, only those whom he hath bought:
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but who are those? It discourageth me to tell you, because among the godly, it is a controversie;
but who Are those? It Discourageth me to tell you, Because among the godly, it is a controversy;
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but if they will controvert points of such great moment, they cannot disoblige or excuse us from preaching them.
but if they will controvert points of such great moment, they cannot disoblige or excuse us from preaching them.
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Among the variety of mens opinions, it is safe to speak in the Language of the holy Ghost,
Among the variety of men's opinions, it is safe to speak in the Language of the holy Ghost,
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and accordingly to believe, viz. that [ as by the offence of one, Judgement came upon all men to condemnation,
and accordingly to believe, viz. that [ as by the offence of one, Judgement Come upon all men to condemnation,
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even so by the righteousnesse of one, the free gift came upon all men to justification of life.
even so by the righteousness of one, the free gift Come upon all men to justification of life.
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Rom. 5. 18. ] And that he gave himself a ransome for all, and is the only Mediator between God and man. 1 Tim. 2. 5, 6. That he is the propitiation for our sins,Rom. 5. 18. ] And that he gave himself a ransom for all, and is the only Mediator between God and man. 1 Tim. 2. 5, 6. That he is the propitiation for our Sins,
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and not for ours onely, but also for the sins of the whole world. 1 Iohn 2. 2. That God is the Saviour of all men, especially of those that believe. 1 Tim. 4. 10. That hee is the Saviour of the world.
and not for ours only, but also for the Sins of the Whole world. 1 John 2. 2. That God is the Saviour of all men, especially of those that believe. 1 Tim. 4. 10. That he is the Saviour of the world.
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John. 4. 42. 1 John 4. 14, 15. That he tasteth death for every man. Heb. 2. 9. with many the like.John. 4. 42. 1 John 4. 14, 15. That he tasteth death for every man. Hebrew 2. 9. with many the like.
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It is very sad to consider, how mens unskillfullnesse to reconcile Gods generall grace with his speciall,
It is very sad to Consider, how men's unskillfullnesse to reconcile God's general grace with his special,
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and to assign to its proper part, hath made the Pelagians and their successors to deny the speciall grace,
and to assign to its proper part, hath made the Pelagians and their Successors to deny the special grace,
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and too many of late, no lesse dangerously to deny the generall grace; and what contentions these two erroneous parties have maintained, and still maintain in the Church,
and too many of late, no less dangerously to deny the general grace; and what contentions these two erroneous parties have maintained, and still maintain in the Church,
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and how few observe or follow that true and sober mean which Austin the Maule of the Pelagians,
and how few observe or follow that true and Sobrium mean which Austin the Maul of the Pelagians,
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and his schollars Prosper, and Fulgentius walked in!
and his Scholars Prosper, and Fulgentius walked in!
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If when our dark confused heads, are unable to assign each truth its place, and rightly to order each wheel,
If when our dark confused Heads, Are unable to assign each truth its place, and rightly to order each wheel,
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and pin in the admirable fabrick of Gods Revelations, we shall therefore fall a wrangling against them,
and pin in the admirable fabric of God's Revelations, we shall Therefore fallen a wrangling against them,
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and reject them, wee may then be drawn to blaspheme the Trinity, to reject either Christs humane nature or his Divine,
and reject them, we may then be drawn to Blaspheme the Trinity, to reject either Christ humane nature or his Divine,
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and what truth shall we not be in danger to lose.
and what truth shall we not be in danger to loose.
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To think this generall grace to bee inconsistent with the speciall, is no wiser then to thinke the foundation inconsistent with the Fabrick that built thereupon,
To think this general grace to be inconsistent with the special, is no Wiser then to think the Foundation inconsistent with the Fabric that built thereupon,
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and that the builders themselves should have such thoughts, is a matter of compassionate consideration, to the friends of the Church.
and that the Builders themselves should have such thoughts, is a matter of compassionate consideration, to the Friends of the Church.
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Doubtlesse Christ dyed not for all alike, nor with equall intentions of saving them;
Doubtless christ died not for all alike, nor with equal intentions of Saving them;
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and yet he hath born the sinns of all men on the Crosse, and was a sacrifice, propitiation and ransom for all.
and yet he hath born the Sins of all men on the Cross, and was a sacrifice, propitiation and ransom for all.
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Even they that bring in damnable heresies, deny the Lord that bought them, and bring on themselves swift destruction. 2 Pet. 2. 1. God sent not his Son into the world to condemn the world,
Even they that bring in damnable heresies, deny the Lord that bought them, and bring on themselves swift destruction. 2 Pet. 2. 1. God sent not his Son into the world to condemn the world,
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but that the world through him might be saved. He that believeth on him is not condemned;
but that the world through him might be saved. He that Believeth on him is not condemned;
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but he that believeth not, is condemned already, because hee hath not believed in the name of the onely begotten Son of God.
but he that Believeth not, is condemned already, Because he hath not believed in the name of the only begotten Son of God.
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And this is the condemnation, that light is come into the world, and men loved darkness rather then light, because their deeds were evill. And this is the condemnation, that Light is come into the world, and men loved darkness rather then Light, Because their Deeds were evil.
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Iohn. 3. 17, 18, 19. I doubt not but my Text doth warrant me to tell you all, that you are not your own,
John. 3. 17, 18, 19. I doubt not but my Text does warrant me to tell you all, that you Are not your own,
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but are bought with a price, and therefore must glorifie him that bought you:
but Are bought with a price, and Therefore must Glorify him that bought you:
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And I am very confident, that if any one at judgement will be the advocate of an unbeliever,
And I am very confident, that if any one At judgement will be the advocate of an unbeliever,
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and say, he deserves not a sorer punishment for sinning against the Lord that bought him, his plea will not bee taken:
and say, he deserves not a Sorer punishment for sinning against the Lord that bought him, his plea will not be taken:
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Or, if any such would comfort the consciences in Hell, or go about to cure them of so much of their torment, by telling them, that they never sinned against one that redeemed them,
Or, if any such would Comfort the Consciences in Hell, or go about to cure them of so much of their torment, by telling them, that they never sinned against one that redeemed them,
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nor ever rejected the blood of Christ shed for them, and therefore need not accuse themselves of any such sinne, those poor sinners would not be able to believe them.
nor ever rejected the blood of christ shed for them, and Therefore need not accuse themselves of any such sin, those poor Sinners would not be able to believe them.
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If it be onely the Elect with whom wee must thus argue [ you are not your own:
If it be only the Elect with whom we must thus argue [ you Are not your own:
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you are bought with a price, therefore glorifie God ] and then can we truly plead thus with none till wee know them to be Elect:
you Are bought with a price, Therefore Glorify God ] and then can we truly plead thus with none till we know them to be Elect:
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which will not be in this world.
which will not be in this world.
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I do not think Paul knew them all to be Elect that he wrote to, I mean, absolutely chosen to salvation:
I do not think Paul knew them all to be Elect that he wrote to, I mean, absolutely chosen to salvation:
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nor do I think he would so peremptorily affirm them to be bought with a price, who were fornicators, defrauders, contentious, drunk at the Lords supper, &c. and from hence have argued against their sins,
nor do I think he would so peremptorily affirm them to be bought with a price, who were fornicators, defrauders, contentious, drunk At the lords supper, etc. and from hence have argued against their Sins,
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if he had taken this for a Priviledge proper to the elect.
if he had taken this for a Privilege proper to the elect.
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I had rather say to scandalous sinners [ you are bought with a price, therefore glorifie God ] then (you are absosolutely elect to salvation, therefore glorifie God.
I had rather say to scandalous Sinners [ you Are bought with a price, Therefore Glorify God ] then (you Are absosolutely elect to salvation, Therefore Glorify God.
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] And I believe that as it is the sin of Apostates to [ Crucifie to themselves the Son of God afresh ] Heb. 6. 5, 6. So is it their misery, that [ there remaineth no more sacrifice for sins,
] And I believe that as it is the since of Apostates to [ Crucify to themselves the Son of God afresh ] Hebrew 6. 5, 6. So is it their misery, that [ there remains no more sacrifice for Sins,
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but a certain fearful looking for of judgement, and fiery indignation which shall devour the adversaries,
but a certain fearful looking for of judgement, and fiery Indignation which shall devour the Adversaries,
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because they have troden under foot the Son of God, and counted the blood of the Covenant wherwith they were sanctified an unholy thing. Because they have trodden under foot the Son of God, and counted the blood of the Covenant wherewith they were sanctified an unholy thing.
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Heb. 10, 26, 27, 28. Lastly I judge it also a good argument to draw us from offending others,
Hebrew 10, 26, 27, 28. Lastly I judge it also a good argument to draw us from offending Others,
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and occasioning their sin, that [ through us, our weak Brother shall perish for whom Christ dyed. 1 Cor. 8. 3. ] so much for explication.
and occasioning their since, that [ through us, our weak Brother shall perish for whom christ died. 1 Cor. 8. 3. ] so much for explication.
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I would next proceed to the confirmation of the Doctrines here conteined, but that they are so clear in the Text,
I would next proceed to the confirmation of the Doctrines Here contained, but that they Are so clear in the Text,
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and in many other, that I think it next to needlesse, and wee have now no time for needless work;
and in many other, that I think it next to needless, and we have now no time for needless work;
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and therefore shall onely cite these two or three Texts, which confirm almost all that I have said together.
and Therefore shall only Cite these two or three Texts, which confirm almost all that I have said together.
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Rom. 14. 9. For to this end Christ both dyed and rose, and revived that he might be Lord both of the dead and living. Rom. 14. 9. For to this end christ both died and rose, and revived that he might be Lord both of the dead and living.
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2 Cor. 5. 14, 15. wee thus judge, that if one dyed for all, then were all dead:
2 Cor. 5. 14, 15. we thus judge, that if one died for all, then were all dead:
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and that he dyed for all, that they which live, should not henceforth live unto themselves but unto him which dyed for them, and rose again. and that he died for all, that they which live, should not henceforth live unto themselves but unto him which died for them, and rose again.
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Mat. 28. 18, 19. 20. All power is given me in Heaven, and in Earth.
Mathew 28. 18, 19. 20. All power is given me in Heaven, and in Earth.
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Go yee therefore, Disciple all Nations, baptizing them, &c. teaching them to observe all things whatsoever I have commanded you. Go ye Therefore, Disciple all nations, baptizing them, etc. teaching them to observe all things whatsoever I have commanded you.
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1 Pet. 1. 17. 18. If yee call on the Father, who without respect of persons judgeth every man according to his workes, passe the time of your sojourning here in fear:
1 Pet. 1. 17. 18. If ye call on the Father, who without respect of Persons Judgeth every man according to his works, pass the time of your sojourning Here in Fear:
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Forasmuch as yee know that yee were not redeemed with corruptible things, as silver and gold, from your vain conversation — but with the pretious blood of Christ,
Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain Conversation — but with the precious blood of christ,
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as of a lamb without blemish, and without spot. These Texts speak to the same purpose with which I have in hand.as of a lamb without blemish, and without spot. These Texts speak to the same purpose with which I have in hand.
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Vse. In applying these very usefull truthes, would time permit, I should begin at the intellect, with a confutation of divers contrary errors,Use. In applying these very useful truths, would time permit, I should begin At the intellect, with a confutation of diverse contrary errors,
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and a collection of many observable consectaries.
and a collection of many observable Consequences.
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It would go better with all the Commonwealths and Princes on Earth, if they well considered, that the absolute Propriety and Soveraignty of God-Redeemer, is the basis of all lawful societies & Governments:
It would go better with all the Commonwealths and Princes on Earth, if they well considered, that the absolute Propriety and Sovereignty of God-Redeemer, is the basis of all lawful societies & Governments:
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and that no man hath any absolute Propriety, but onely the use of the Talents that God doth entrust him with:
and that no man hath any absolute Propriety, but only the use of the Talents that God does entrust him with:
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that the soveraignty of the Creature is but Analogicall, secundum quid; improper and subordinate to God the proper Soveraign:
that the sovereignty of the Creature is but Analogical, secundum quid; improper and subordinate to God the proper Sovereign:
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that it belongs to him to appoint his inferior officers: that there is no power but from God;
that it belongs to him to appoint his inferior Officers: that there is no power but from God;
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and that he giveth none against himselfe:
and that he gives none against himself:
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that a Theocracy is the government that must be desired and submitted to, whether the subordinate part be Monarchical, Aristocraticall, or Democraticall:
that a Theocracy is the government that must be desired and submitted to, whither the subordinate part be Monarchical, Aristocratical, or Democratical:
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and the rejecting of this was the Israelites sinne in choosing them a King:
and the rejecting of this was the Israelites sin in choosing them a King:
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that it is still possible and necessary to live under this Theocracy, though the Administration be not by such extraordinary meanes as among the Israelites:
that it is still possible and necessary to live under this Theocracy, though the Administration be not by such extraordinary means as among the Israelites:
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that all humane Lawes are but by-Lawes subordinate to Gods:
that all humane Laws Are but by-Lawes subordinate to God's:
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How far his Laws must take place in all Governments? How far those Lawes of men are ipso facto Null, that are unquestionably destructive of the Lawes of God? How far they that are not their owne, may give Authority to others? and what aspect these principles have upon liberty in that latitude as it is taken by some? and upon the Authority of the multitude, especially in Church-Government.
How Far his Laws must take place in all Governments? How Far those Laws of men Are ipso facto Null, that Are unquestionably destructive of the Laws of God? How Far they that Are not their own, may give authority to Others? and what aspect these principles have upon liberty in that latitude as it is taken by Some? and upon the authority of the multitude, especially in Church-Government.
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Should I stand on these and other the like consequents, which these fundamentalls in hand might lead us to discuss, I should prevent that more seasonable Application which I intend,
Should I stand on these and other the like consequents, which these fundamentals in hand might led us to discuss, I should prevent that more seasonable Application which I intend,
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and perhaps be thought in some of them, to meddle beyond my bounds, I'le onely say, that God is the first and the last, in our Ethicks,
and perhaps be Thought in Some of them, to meddle beyond my bounds, I'll only say, that God is the First and the last, in our Ethics,
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and Politicks, as well as in our Physicks:
and Politics, as well as in our Physics:
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that as there is no creature which he made not, so it is no good right of property or Government which hee some way gives not:
that as there is no creature which he made not, so it is no good right of property or Government which he Some Way gives not:
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that all Commonwealths not built on this foundation, are as Castles in the air, or as childrens tottering structures, which in the very framing are prepared for their ruine,
that all Commonwealths not built on this Foundation, Are as Castles in the air, or as Children's tottering structures, which in the very framing Are prepared for their ruin,
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and strictly are no Commonwealths at all:
and strictly Are no Commonwealths At all:
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and those Governors that rule not more for God then for themselves, shall be dealt with as Traitors to the Universall Soveraign:
and those Governors that Rule not more for God then for themselves, shall be dealt with as Traitors to the Universal Sovereign:
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thus far at least must our Politicks be Divine, unlesse we will be meere confederate Rebels.
thus Far At least must our Politics be Divine, unless we will be mere confederate Rebels.
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But it is yet a closer application which I intend.
But it is yet a closer application which I intend.
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Though wee are not our own, yet every mans welfare should be so dear to himself That me thinks every man of you should presently enquire how far you are concerned in the businesse which we have in hand? I'le tell you how far.
Though we Are not our own, yet every men welfare should be so dear to himself That me thinks every man of you should presently inquire how Far you Are concerned in the business which we have in hand? I'll tell you how Far.
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The case here described is all our own.
The case Here described is all our own.
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We are bought with a price, and therefore not our own, and therefore must live to him that bought us.
We Are bought with a price, and Therefore not our own, and Therefore must live to him that bought us.
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We must do it, or else we violate our Allegiance, and are Traitors to our Redeemer.
We must do it, or Else we violate our Allegiance, and Are Traitors to our Redeemer.
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We must do it, or else wee shall perish as despisers of his blood. It is no matter of indifferency, nor a duty which may bee dispensed with:
We must do it, or Else we shall perish as despisers of his blood. It is no matter of indifferency, nor a duty which may be dispensed with:
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that God who is our Owner by Creation and Redemption, and who doth hitherto keep our soules in these bodies, by whose meer will and power you are all here alive before him this day, will shortly call you before his bar, where these matters will be more seriously and searchingly enquired after.
that God who is our Owner by Creation and Redemption, and who does hitherto keep our Souls in these bodies, by whose mere will and power you Are all Here alive before him this day, will shortly call you before his bar, where these matters will be more seriously and searchingly inquired After.
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The great question of the day, will then bee this;
The great question of the day, will then be this;
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whether you have been heartily devoted to your Redemer, and lived to him? or to your carnall selves? Upon the resolution of this question, your everlasting salvation, or Damnation will depend:
whither you have been heartily devoted to your Redeemer, and lived to him? or to your carnal selves? Upon the resolution of this question, your everlasting salvation, or Damnation will depend:
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What think you then? should not this question be now put home, by every rationall hearer to his owne heart? But I suppose some will say, There is no man that wholly lives to God, for all are sinners:
What think you then? should not this question be now put home, by every rational hearer to his own heart? But I suppose Some will say, There is no man that wholly lives to God, for all Are Sinners:
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how then can our salvation depend so much on this? I answer in a word:
how then can our salvation depend so much on this? I answer in a word:
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Though no man pay God all that he oweth him, yet no man shall be saved, that giveth him not the preheminence:
Though no man pay God all that he owes him, yet no man shall be saved, that gives him not the pre-eminence:
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He will owne none as true subjects, that do not cordially own him in his soveraignty:
He will own none as true subject's, that do not cordially own him in his sovereignty:
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Be it known to you all there shall not a man of you enter into his Kingdome,
Be it known to you all there shall not a man of you enter into his Kingdom,
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nor ever see his face in peace, that giveth him not the chiefest room in your hearts,
nor ever see his face in peace, that gives him not the chiefest room in your hearts,
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and maketh not hi• work your chiefest businesse. Hee will be no underling or servant to your flesh.
and makes not hi• work your chiefest business. He will be no underling or servant to your Flesh.
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Hee will be served with the Best, if he cannot have All. And in this sence, it is that I say the question will be put, in that great day by the Judge of all,
He will be served with the Best, if he cannot have All. And in this sense, it is that I say the question will be put, in that great day by the Judge of all,
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whether God or our carnall selves were preferred? and whether wee lived to him that bought us, or to our flesh. Beloved hearers!
whither God or our carnal selves were preferred? and whither we lived to him that bought us, or to our Flesh. beloved hearers!
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I will not ask you whether you indeed believe that there will be such a day.
I will not ask you whither you indeed believe that there will be such a day.
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I will take it for granted, while you call your selves Christians, much lesse will I question whether you would then bee saved or condemned.
I will take it for granted, while you call your selves Christians, much less will I question whither you would then be saved or condemned.
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Nature will not suffer you to be willing of such a misery, though corruption make you too willing of the cause.
Nature will not suffer you to be willing of such a misery, though corruption make you too willing of the cause.
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But the Common stupidity of the world doth perswade me to ask you this, whether you think it meet that men who must bee so solemnly examined upon this point,
But the Common stupidity of the world does persuade me to ask you this, whither you think it meet that men who must be so solemnly examined upon this point,
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and whose life or death depends on the decision, should not examine themselves on it before hand,
and whose life or death depends on the decision, should not examine themselves on it before hand,
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and well consider what answer they must then make? and whether any pains can be too great in so needfull a work? and whether he that miscarrieth to save a labour, doe not madly betray his soul unto perdition? as if such rationall diligence were worse then Hell,
and well Consider what answer they must then make? and whither any pains can be too great in so needful a work? and whither he that miscarrieth to save a labour, do not madly betray his soul unto perdition? as if such rational diligence were Worse then Hell,
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or his present carnall ease were more desireable then his salvation? Let us then rowse up our selves brethren in the fear of God,
or his present carnal ease were more desirable then his salvation? Let us then rouse up our selves brothers in the Fear of God,
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and make this a day of judgement to our selves. Let us know whether we are children of Life, or Death.
and make this a day of judgement to our selves. Let us know whither we Are children of Life, or Death.
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O how can a man that is well in his wits, enjoy with any comfort the things of this world,
O how can a man that is well in his wits, enjoy with any Comfort the things of this world,
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before he know, at least, in probability what hee shall enjoy in the next.
before he know, At least, in probability what he shall enjoy in the next.
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How can men go cheerfully up and down about the businesse of this life, before they have faithfully laboured to make sure, that it shall go well with them in the life to come!
How can men go cheerfully up and down about the business of this life, before they have faithfully laboured to make sure, that it shall go well with them in the life to come!
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That wee may now know this without deceit, let us all as in the presence of the Living God lay bare our hearts, examine them,
That we may now know this without deceit, let us all as in the presence of the Living God lay bore our hearts, examine them,
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and judge them, by this portion of his word, according to the evidence.
and judge them, by this portion of his word, according to the evidence.
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7. Whoever he be that takes not himself for his own, but lives to his Redeemer, he is one that hath found himself really undone,
7. Whoever he be that Takes not himself for his own, but lives to his Redeemer, he is one that hath found himself really undone,
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and hath unfeignedly confessed the forfeiture of his salvation, and finding that Redemption hath been made by Christ,
and hath unfeignedly confessed the forfeiture of his salvation, and finding that Redemption hath been made by christ,
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and that there is hope and life to be had in him, and none but him,
and that there is hope and life to be had in him, and none but him,
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as he gladly receives the tidings, so hee chearfully acknowledgeth the right of his Redeemer,
as he gladly receives the tidings, so he cheerfully acknowledgeth the right of his Redeemer,
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and in a sober, deliberate and voluntary Covenant renounceth the world, the flesh and the Devill,
and in a Sobrium, deliberate and voluntary Covenant Renounceth the world, the Flesh and the devil,
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and resigneth up himselfe to Christ as his due: He saith, [ Lord I have too long served thine Enemies and mine own;
and resigneth up himself to christ as his due: He Says, [ Lord I have too long served thine Enemies and mine own;
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by cleaving to my self, and forsaking God, I have lost both my selfe and God;
by cleaving to my self, and forsaking God, I have lost both my self and God;
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wilt thou be my Saviour and the Physitian of my soul, and wash me with thy blood,
wilt thou be my Saviour and the physician of my soul, and wash me with thy blood,
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and repair the ruines of my soul by thy spirit, & I am willing to be thine;
and repair the ruins of my soul by thy Spirit, & I am willing to be thine;
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I yield up my self to the conduct of thy grace, to be saved in thy way,
I yield up my self to the conduct of thy grace, to be saved in thy Way,
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and fitted for thy service, and live to God from whom I have revolted. ] This is the case of all that are sincere.and fitted for thy service, and live to God from whom I have revolted. ] This is the case of all that Are sincere.
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By many Scriptures we might quickly confirm this, if it were lyable to question.
By many Scriptures we might quickly confirm this, if it were liable to question.
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Luke 14. 25, 26. If any man come to me and hate not Father and Mother, Lycia 14. 25, 26. If any man come to me and hate not Father and Mother,
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and wife and children, and brethren, and sisters, and his own life also, he cannot be my Disciple;
and wife and children, and brothers, and Sisters, and his own life also, he cannot be my Disciple;
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and whosoever doth not bear his Crosse and come after me, cannot be my Disciple. and whosoever does not bear his Cross and come After me, cannot be my Disciple.
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So ver. 33. Whosoever he be of you that forsaketh not all that he hath, hee cannot be my Disciple: which is expounded.
So for. 33. Whosoever he be of you that Forsaketh not all that he hath, he cannot be my Disciple: which is expounded.
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Mat. 10. 37. Hee that loveth Father or Mother more then me, is not worthy of me. Mathew 10. 37. He that loves Father or Mother more then me, is not worthy of me.
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Mat. 16. 24. If any man will come after me, let him deny himselfe and take up his Crosse and follow me;
Mathew 16. 24. If any man will come After me, let him deny himself and take up his Cross and follow me;
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for whosoever will save his life shall lose it, and whosoever will lose his life for my sake shall find it. for whosoever will save his life shall loose it, and whosoever will loose his life for my sake shall find it.
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Psal. 73. 25, 26, 27. Whom have I in Heaven but thee, and there is none upon Earth that I desire besides thee.
Psalm 73. 25, 26, 27. Whom have I in Heaven but thee, and there is none upon Earth that I desire beside thee.
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Psal. 16. 5. The Lord is the Portion of mine Inheritance, &c. Heb. 11. 24, 25, 26, Moses refused honor, and chose rather to suffer affliction with the People of God,
Psalm 16. 5. The Lord is the Portion of mine Inheritance, etc. Hebrew 11. 24, 25, 26, Moses refused honour, and chosen rather to suffer affliction with the People of God,
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then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches then the treasures of Aegypt, for he had respect to the recompence of thê reward. then to enjoy the pleasures of since for a season, esteeming the reproach of christ greater riches then the treasures of Egypt, for he had respect to the recompense of thê reward.
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I forbear citing more, the case being so evident, that God is set highest in the heart of every sound believer, they being in Covenant, resigned to him as his Own: On the contrary, most of the unsanctified are Christians but in name,
I forbear citing more, the case being so evident, that God is Set highest in the heart of every found believer, they being in Covenant, resigned to him as his Own: On the contrary, most of the unsanctified Are Christians but in name,
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because they were educated to this profession, and it is the common Religion of the Country where they live,
Because they were educated to this profession, and it is the Common Religion of the Country where they live,
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and they heare none make question of it, or if they do, it is to their own disgrace, the name of Christ having got this advantage, to be every where among us well spoken of,
and they hear none make question of it, or if they do, it is to their own disgrace, the name of christ having god this advantage, to be every where among us well spoken of,
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even by those that shall perish for neglecting him and his Lawes. These men have resigned their names to Christ, but reserved their hearts to flesh-pleasing vanities.
even by those that shall perish for neglecting him and his Laws. These men have resigned their names to christ, but reserved their hearts to Flesh pleasing vanities.
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Or if under conviction and terror of conscience, they do make any resignation of their soules to Christ, it comes short of the true resignation of the sanctified in these particulars.
Or if under conviction and terror of conscience, they do make any resignation of their Souls to christ, it comes short of the true resignation of the sanctified in these particulars.
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1. It is a firm and rooted beliefe of the Gospel, which is the cause of sincere resignation to Christ.
1. It is a firm and rooted belief of the Gospel, which is the cause of sincere resignation to christ.
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They are so fully perswaded of the truth of those things which Christ hath done,
They Are so Fully persuaded of the truth of those things which christ hath done,
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and promised to do hereafter, that they will venture all that they have in this world,
and promised to do hereafter, that they will venture all that they have in this world,
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and their soules, and their everlasting state upon it.
and their Souls, and their everlasting state upon it.
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Whereas the beliefe of self-deceivers, is only superficiall, staggering, not rooted, and will not carry them to such adventures. Mat. 13. 21, 22, 23. 2. Sincere selfe-resignation is accompanied with such a love to him, that we are devoted to, which overtoppeth (as to the rationall part) all other love.
Whereas the belief of Self-deceivers, is only superficial, staggering, not rooted, and will not carry them to such adventures. Mathew 13. 21, 22, 23. 2. Sincere Self-resignation is accompanied with such a love to him, that we Are devoted to, which overtoppeth (as to the rational part) all other love.
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The soul hath a prevailing complacency in God, and closeth with him as its chiefest good:
The soul hath a prevailing complacency in God, and closeth with him as its chiefest good:
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Psal. 73. 25. & 63. 3. But the unsanctified have no such complacency in him; They would feign please him by their flatteries, lest he should do them any hurt,Psalm 73. 25. & 63. 3. But the unsanctified have no such complacency in him; They would feign please him by their flatteries, lest he should do them any hurt,
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but might they enjoy but the pleasures of this world, they could be well content to live without him.
but might they enjoy but the pleasures of this world, they could be well content to live without him.
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3. Sincere self-resignation is a departing from our carnall selves, and all creatures as they stand in competition with Christ for our hearts;
3. Sincere Self-resignation is a departing from our carnal selves, and all creatures as they stand in competition with christ for our hearts;
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and so it containeth a Crucifying of the flesh, and mortification of all its lusts: Gal. 5 24. Rom. 8. 1. to 14: There is a hearty renouncing of former contradictory interests and delights, that Christ may be set highest and chiefly delighted in.
and so it Containeth a Crucifying of the Flesh, and mortification of all its Lustiest: Gal. 5 24. Rom. 8. 1. to 14: There is a hearty renouncing of former contradictory interests and delights, that christ may be Set highest and chiefly delighted in.
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But selfe-deceivers are never truly mortified, when they seem to devote themselves most seriously to Christ;
But selfe-deceivers Are never truly mortified, when they seem to devote themselves most seriously to christ;
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there is a contrary prevailing interest in their minds, their fleshly felicity is nearer to their hearts,
there is a contrary prevailing Interest in their minds, their fleshly felicity is nearer to their hearts,
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and this world is never unseignedly renounced.
and this world is never unfeignedly renounced.
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Sincere selfe-resignation, is resolved upon deliberation, and not a rash inconsiderate promise, which is afterwards reverst.
Sincere Self-resignation, is resolved upon deliberation, and not a rash inconsiderate promise, which is afterwards reversed.
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The illuminated see that perfection in God, that vanity in the Creature, that desireable sufficiency in Christ,
The illuminated see that perfection in God, that vanity in the Creature, that desirable sufficiency in christ,
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and emptinesse in themselves, that they firmly resolve to cast themselves on him, and be his alone;
and emptiness in themselves, that they firmly resolve to cast themselves on him, and be his alone;
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and though they cannot please him as they would, they'l dye before they'l change their Master;
and though they cannot please him as they would, They'll die before They'll change their Master;
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but with self-deceivers it is not thus. 5. Sincere resignation is absolute and unreserved, such do not Capitulate and condition with Christ;
but with Self-deceivers it is not thus. 5. Sincere resignation is absolute and unreserved, such do not Capitulate and condition with christ;
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[ I will be thine so farre, and no further, so thou wilt but save my estate, or credit, or life.
[ I will be thine so Far, and no further, so thou wilt but save my estate, or credit, or life.
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] But selfe-deceivers have ever such Reserves in their hearts, though they do not expresse them, nor perhaps themselves discern them.
] But selfe-deceivers have ever such Reserves in their hearts, though they do not express them, nor perhaps themselves discern them.
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They have secret limitations, expressions, and conditions:
They have secret limitations, expressions, and conditions:
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They have ever a salve for their worldly safety, or felicity, and will rather venture upon a threatned misery which they see not,
They have ever a salve for their worldly safety, or felicity, and will rather venture upon a threatened misery which they see not,
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though everlastingly, then upon a certaine temporary misery which they see. These deepe Reserves are the soul of hypocrisie.
though everlastingly, then upon a certain temporary misery which they see. These deep Reserves Are the soul of hypocrisy.
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6. Sincere selfe-resignation is fixed and habituate;
6. Sincere Self-resignation is fixed and habituate;
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it is not forced by a moving Sermon, or a dangerous sicknesse, and then forgotten and laid aside;
it is not forced by a moving Sermon, or a dangerous sickness, and then forgotten and laid aside;
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but it is become a fixed habite in the soule, it is otherwise with selfe-deceivers;
but it is become a fixed habit in the soul, it is otherwise with selfe-deceivers;
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Though they will oblige themselves to Christ with vows in a time of feare and danger,
Though they will oblige themselves to christ with vows in a time of Fear and danger,
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yet so loose is the knot, that when the danger seemes over, their bonds fall off.
yet so lose is the knot, that when the danger seems over, their bonds fallen off.
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Its one thing to be affrighted, and another to have the heart quite changed and renewed.
Its one thing to be affrighted, and Another to have the heart quite changed and renewed.
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Its one thing to hire our selves with a Master in our necessities, and yet serve our selves, or runne away;
Its one thing to hire our selves with a Master in our necessities, and yet serve our selves, or run away;
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and another thing to nail our eares to his door, and say, I love thee, and therefore will not depart.
and Another thing to nail our ears to his door, and say, I love thee, and Therefore will not depart.
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So much for the first mark of one that lives not as his owne, but as Gods, to wit, Sincere selfe-resignation. The second is this.
So much for the First mark of one that lives not as his own, but as God's, to wit, Sincere Self-resignation. The second is this.
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2. As the heart is thus devoted to God, so also is the life, where men doe truly take themselves for his:
2. As the heart is thus devoted to God, so also is the life, where men do truly take themselves for his:
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And that will appear in these three Particulars.
And that will appear in these three Particulars.
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1. The principall study and care of such men, is how to please God, and promote his interest, and doe his worke:
1. The principal study and care of such men, is how to please God, and promote his Interest, and do his work:
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this is it that they most seriously minde and contrive.
this is it that they most seriously mind and contrive.
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Their own felicity they seek in this way, 1 Cor. 7. 32. 30. Rom. 6. 11. 13, 16. Col. 1. 10. and 3, 1, 2, 3. Phil. 1. 20. 21, 24. It is not so with the unsanctified, they drive on another designe.
Their own felicity they seek in this Way, 1 Cor. 7. 32. 30. Rom. 6. 11. 13, 16. Col. 1. 10. and 3, 1, 2, 3. Philip 1. 20. 21, 24. It is not so with the unsanctified, they drive on Another Design.
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Their owne work is principally minded, and their carnall interest preferred to Christs.
Their own work is principally minded, and their carnal Interest preferred to Christ.
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They live to the flesh, and make provision for it, to satisfie its desires, Rom. 13. 14. 2. It is the chiefest delight of a man devoted to God, to see Christs interest prosper and prevaile.
They live to the Flesh, and make provision for it, to satisfy its Desires, Rom. 13. 14. 2. It is the chiefest delight of a man devoted to God, to see Christ Interest prosper and prevail.
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It doth him more good to see the Church flourish, the Gospell succeed, the soules of men brought in to God,
It does him more good to see the Church flourish, the Gospel succeed, the Souls of men brought in to God,
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and all things fitted to his blessed pleasure, then it would do him to prosper himselfe in the world;
and all things fitted to his blessed pleasure, then it would do him to prosper himself in the world;
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to doe good to mens bodies, much more to their soules, is more pleasing to him,
to do good to men's bodies, much more to their Souls, is more pleasing to him,
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then to be honourable or rich. To give is sweeter to him, then to receive.
then to be honourable or rich. To give is Sweeten to him, then to receive.
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His owne matters he respects as lower things, that come not so neere his heart as Gods. But with the unsanctified it is not so, their prosperity and honours are most of their delight,
His own matters he respects as lower things, that come not so near his heart as God's But with the unsanctified it is not so, their Prosperity and honours Are most of their delight,
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and the absence of them their greatest trouble.
and the absence of them their greatest trouble.
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3. With a man that is truly devoted to God, the interest of Christ doth bear downe all contradicting interest in the ordinary course of his life:
3. With a man that is truly devoted to God, the Interest of christ does bear down all contradicting Interest in the ordinary course of his life:
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As his owne unrighteous righteousness, so his owne renounced carnall interest, is losse and dung to him in comparison of Christs, Phil. 3. 8. 9. He cannot take himselfe to be a loser, by that which is gaine to the soules of men,
As his own unrighteous righteousness, so his own renounced carnal Interest, is loss and dung to him in comparison of Christ, Philip 3. 8. 9. He cannot take himself to be a loser, by that which is gain to the Souls of men,
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and tendeth to promote the interest of his Lord.
and tendeth to promote the Interest of his Lord.
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He served God with the first and best, and lets his own work stand by till Christs be done,
He served God with the First and best, and lets his own work stand by till Christ be done,
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or rather owneth none but Christs:
or rather owneth none but Christ:
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His owne dishonour being lighter to him then Christs, and a ruined estate lesse grievous then a ruined Church,
His own dishonour being lighter to him then Christ, and a ruined estate less grievous then a ruined Church,
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therefore doth he first seek Gods Kingdome, and its righteousnesse, Mat. 6. 33. and chuseth rather to neglect his flesh, his gaine, his friends, his life;
Therefore does he First seek God's Kingdom, and its righteousness, Mathew 6. 33. and chooseth rather to neglect his Flesh, his gain, his Friends, his life;
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then the cause and worke of Christ, it is farre otherwise with the unsanctified, they will contentedly give Christ the most glorious titles,
then the cause and work of christ, it is Far otherwise with the unsanctified, they will contentedly give christ the most glorious titles,
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and full mouthed commendations, Luke 6. 46. But they have one that is neerer their hearts then he, their carnall selfe must sway the Scepter.
and full mouthed commendations, Lycia 6. 46. But they have one that is nearer their hearts then he, their carnal self must sway the Sceptre.
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God shall have all that the flesh can spare, if he will be content to be served with its leavings, they will serve him;
God shall have all that the Flesh can spare, if he will be content to be served with its leavings, they will serve him;
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if not, they must be excused; they can allow him no more.
if not, they must be excused; they can allow him no more.
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The trying time, is the parting time, when God or the world must needs be neglected.
The trying time, is the parting time, when God or the world must needs be neglected.
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In such a straite, the righteous are still righteous, Rev. 22. 11. But the unstedfast in the Covenant, do manifest their unstedfastnesse;
In such a strait, the righteous Are still righteous, Rev. 22. 11. But the unsteadfast in the Covenant, do manifest their unsteadfastness;
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and though they will not part with Christ professedly, nor without some witty distinctions and evasions,
and though they will not part with christ professedly, nor without Some witty Distinctions and evasions,
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nor without great sorrow, and pretence of continued fidelity, yet part they will, and shift for themselves,
nor without great sorrow, and pretence of continued Fidis, yet part they will, and shift for themselves,
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and hold that they have as long as they can, Luke 18. 23. In a word, the sanctified are heartily devoted to God,
and hold that they have as long as they can, Lycia 18. 23. In a word, the sanctified Are heartily devoted to God,
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and live to him, and were they uncapable of serving or enjoying him, their lives would afford them little content, what ever else they did possess:
and live to him, and were they uncapable of serving or enjoying him, their lives would afford them little content, what ever Else they did possess:
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But the unsanctified are more strongly addicted to their flesh, and live to their carnall selves;
But the unsanctified Are more strongly addicted to their Flesh, and live to their carnal selves;
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and might they securely enjoy the pleasures of this world, they could easily spare the fruition of God,
and might they securely enjoy the pleasures of this world, they could Easily spare the fruition of God,
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and could be as willing to be dispenced with for his spirituall service, as to performe it.
and could be as willing to be dispensed with for his spiritual service, as to perform it.
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And thus I have gvien you the true description of those that live to their Redeemer, as being not their own;
And thus I have gvien you the true description of those that live to their Redeemer, as being not their own;
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and those that live to themselves, as if they were not his that bought them.
and those that live to themselves, as if they were not his that bought them.
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Having thus told you what the Word saith, i• followeth, that we next enquire what your hearts say:
Having thus told you what the Word Says, i• follows, that we next inquire what your hearts say:
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you heare what you must be;
you hear what you must be;
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will you now consider what you are? Are all the people that heare me this day, devoted in heart,
will you now Consider what you Are? are all the people that hear me this day, devoted in heart,
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and life to their Redeemer? Doe you all live as Christ's, and not your own? if so, I must needs say, it is an extraordinary Assembly,
and life to their Redeemer? Do you all live as Christ's, and not your own? if so, I must needs say, it is an extraordinary Assembly,
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and such as I had never the happinesse to know.
and such as I had never the happiness to know.
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O that it were so indeed, that we might rejoyce together, and magnifie our deliverer, in stead of reprehending you, or lamenting your unhappinesse.
O that it were so indeed, that we might rejoice together, and magnify our deliverer, in stead of reprehending you, or lamenting your unhappiness.
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But alas, we are not such strangers in the World, as to be guilty of such a groundlesse judgement.
But alas, we Are not such Strangers in the World, as to be guilty of such a groundless judgement.
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Let us enquire more particularly into the case.
Let us inquire more particularly into the case.
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7. Are those so sincerely devoted to Christ? and doe they so deny themselves, whose daily thoughts and care,
7. are those so sincerely devoted to christ? and do they so deny themselves, whose daily thoughts and care,
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and labour, is how they may live in more reputation and content, and may be better provided for the satisfying of their flesh? If they be low and poore,
and labour, is how they may live in more reputation and content, and may be better provided for the satisfying of their Flesh? If they be low and poor,
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and their condition is displeasing to them, their greatest care is to repaire it to their minds;
and their condition is displeasing to them, their greatest care is to repair it to their minds;
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if they be higher and more wealthy, their business is to keep it, or increase it;
if they be higher and more wealthy, their business is to keep it, or increase it;
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that hunt after honour, and thirst after a thriving and more plenteous state;
that hunt After honour, and thirst After a thriving and more plenteous state;
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that can stretch their consciences to the size of all times, and humour those that they think may advance them,
that can stretch their Consciences to the size of all times, and humour those that they think may advance them,
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and be most humble servants to those above them, and contemptuously neglect whosoever is below them;
and be most humble Servants to those above them, and contemptuously neglect whosoever is below them;
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that will put their hands to the feet of those that they hope to rise by,
that will put their hands to the feet of those that they hope to rise by,
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and pu• their feet on the necks of their subdued adversaries, and trample upon all that stand in their way;
and pu• their feet on the necks of their subdued Adversaries, and trample upon all that stand in their Way;
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that applaud not men for their honesty, but their worldly honours;
that applaud not men for their honesty, but their worldly honours;
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and will magnifie that man while he is capable of advancing them, whom they would have scorned if providence had laid him in the dust:
and will magnify that man while he is capable of advancing them, whom they would have scorned if providence had laid him in the dust:
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that are friends to all that befrien'd their interest and designes, and enemies to the most upright that cross them in their cours:
that Are Friends to all that befriened their Interest and designs, and enemies to the most upright that cross them in their course:
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that love not men so much, because they love God, as because they love them;
that love not men so much, Because they love God, as Because they love them;
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Are these devoted to God, or to themselves? Is it for God or themselves, that men so industriously scramble for Honours,
are these devoted to God, or to themselves? Is it for God or themselves, that men so industriously scramble for Honours,
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and places of Government, or of Gaine? Will they use their offices or honours for God, that hunt after them as a prey,
and places of Government, or of Gain? Will they use their Offices or honours for God, that hunt After them as a prey,
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as if they had not burthen enough already, nor Talents enough to answer for neglecting!
as if they had not burden enough already, nor Talents enough to answer for neglecting!
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Are those men devoted to God, that can tread downe his most unquestionable interest on earth,
are those men devoted to God, that can tread down his most unquestionable Interest on earth,
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when it seems to be inconsistent with their owne!
when it seems to be inconsistent with their own!
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Let the Gospell go downe, let the Church be broken in pieces, let sound doctrine be despised, let Ministers be hindred or tired with vexations, let the soules of people sink or swim, rather then they should be hindred in the way of their ambition.
Let the Gospel go down, let the Church be broken in Pieces, let found Doctrine be despised, let Ministers be hindered or tired with vexations, let the Souls of people sink or swim, rather then they should be hindered in the Way of their ambition.
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I shall leave it to the tryall of another day, whether all the publike actions of this Age with their effects, have been for God,
I shall leave it to the trial of Another day, whither all the public actions of this Age with their effects, have been for God,
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or for selfe? This doth not belong to my examination, but to his that will throughly performe it ere long,
or for self? This does not belong to my examination, but to his that will thoroughly perform it ere long,
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and search these matters to the quick, and open them to the world. There were never higher pretences for God in an Age, then have been in this;
and search these matters to the quick, and open them to the world. There were never higher pretences for God in an Age, then have been in this;
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had there beene but answerable intentions and performances, his affaires and our own, had beene in much better case then they are; but enough of this.
had there been but answerable intentions and performances, his affairs and our own, had been in much better case then they Are; but enough of this.
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Should we descend to mens particular families and conversations, we should find the matter little better with the most.
Should we descend to men's particular families and conversations, we should find the matter little better with the most.
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Are they all for God that follow the world so eagerly, that they cannot spare him a serious thought? an hours time for his worship in their families, or in secret:
are they all for God that follow the world so eagerly, that they cannot spare him a serious Thought? an hours time for his worship in their families, or in secret:
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that will see that their owne worke be done;
that will see that their own work be done;
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but for the soules of those that are committed to their charge, they regard them not.
but for the Souls of those that Are committed to their charge, they regard them not.
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Let them be never so ignorant, they will not instruct them, nor cause them to read the Word,
Let them be never so ignorant, they will not instruct them, nor cause them to read the Word,
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or learne a Catechism, nor will spend the Lords peculiar day in such exercises; and its much if they hinder not those that would.
or Learn a Catechism, nor will spend the lords peculiar day in such exercises; and its much if they hinder not those that would.
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Is it for God that men give up their hearts to this World, so that they cannot have while once a day,
Is it for God that men give up their hearts to this World, so that they cannot have while once a day,
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or weeke, to thinke soberly what they must doe in the next? or how they may be ready for their great approaching change? Is it for God, that men despise his Ministers, reject his Word, abhor Reformation, scorne at Church-Government,
or Week, to think soberly what they must do in the next? or how they may be ready for their great approaching change? Is it for God, that men despise his Ministers, reject his Word, abhor Reformation, scorn At Church-Government,
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and deride the persons that are addicted to his feare, and the families that call upon his Name.
and deride the Persons that Are addicted to his Fear, and the families that call upon his Name.
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These men will shortly understand a little better then now they will doe, whether indeed they lived to God, or to themselves.
These men will shortly understand a little better then now they will do, whither indeed they lived to God, or to themselves.
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2. If you are devoted to God, what doe you for him? Is it his businesse that you minde? How much of your time doe you spend for him? How much of your speech is for him? How much of your Estates yearly is serviceable to his interest? Let Conscience speak,
2. If you Are devoted to God, what do you for him? Is it his business that you mind? How much of your time do you spend for him? How much of your speech is for him? How much of your Estates yearly is serviceable to his Interest? Let Conscience speak,
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whether he have your studies and affections; let your familiars be witnesses, whether he have your speeches & best endeavours:
whither he have your studies and affections; let your familiars be Witnesses, whither he have your Speeches & best endeavours:
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let the Church witnesse, what you have done for it; and the Poor witnesse, what you have done for them;
let the Church witness, what you have done for it; and the Poor witness, what you have done for them;
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and the soules of ignorant and ungodly men, what you have done for them, shew by the work you have done, who you have lived to, God or your carnalI selves:
and the Souls of ignorant and ungodly men, what you have done for them, show by the work you have done, who you have lived to, God or your carnalI selves:
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If indeed you have lived to God, something will be seene that you have done for him;
If indeed you have lived to God, something will be seen that you have done for him;
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nay it is not a something that will serve the turne, It must be the best. Remember that it is by your Works that you shal be judged,
nay it is not a something that will serve the turn, It must be the best. remember that it is by your Works that you shall be judged,
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and not by your pretences, professions, or complements;
and not by your pretences, professions, or compliments;
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your Judge already knows your Case, he needs no witnesses, he will not be mocked, with saying you are for him;
your Judge already knows your Case, he needs no Witnesses, he will not be mocked, with saying you Are for him;
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shew it, or saying it will not serve.
show it, or saying it will not serve.
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Methinks now the Consciences of some of you, should prevent me, and preach over the sharper part of the Sermon to your selves,
Methinks now the Consciences of Some of you, should prevent me, and preach over the sharper part of the Sermon to your selves,
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and say, [ I am the man that have lived to my selfe ] and so consider of the consequents of such a life:
and say, [ I am the man that have lived to my self ] and so Consider of the consequents of such a life:
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But I will leave this to your Meditation when you come home, and next proceed to the exhortative part of Application.
But I will leave this to your Meditation when you come home, and next proceed to the exhortative part of Application.
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Men, Brethren, and Fathers, the businesse that I come hither upon, is to proclaime Gods right to you,
Men, Brothers, and Father's, the business that I come hither upon, is to proclaim God's right to you,
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and all that's yours, even his new right of Redemption, supposing that of Creation;
and all that's yours, even his new right of Redemption, supposing that of Creation;
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and to let you know, that you are all bought with a price, and therefore are not your owne,
and to let you know, that you Are all bought with a price, and Therefore Are not your own,
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but his that bought you, and must accordingly be dedicated and live to him. Honourable and Worshipfull, and all men of what degree soever;
but his that bought you, and must accordingly be dedicated and live to him. Honourable and Worshipful, and all men of what degree soever;
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I do here on the behalfe, and in the name of Christ, lay claime to you all, to your souls and bodyes, to all your faculties, abilities,
I do Here on the behalf, and in the name of christ, lay claim to you all, to your Souls and bodies, to all your faculties, abilities,
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and interests, on the title of Redemption, all is Gods. Doe you acknowledge his Title, and consent unto his claime:
and interests, on the title of Redemption, all is God's Do you acknowledge his Title, and consent unto his claim:
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what say you? are you his, or are you not? Dare you deny it? If any man dare be so bold, I am here ready to make good the claime of Christ.
what say you? Are you his, or Are you not? Dare you deny it? If any man Dare be so bold, I am Here ready to make good the claim of christ.
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If you dare not deny it, we must take it as confessed.
If you Dare not deny it, we must take it as confessed.
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Beare witnesse all, that God laid claime to you and yours, & no man durst deny his Title.
Bear witness all, that God laid claim to you and yours, & no man durst deny his Title.
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I do next therefore require you, and command you in his Name, Give him his owne: Render to God, the things that are Gods. Will you this day renounce your carnall selves,
I do next Therefore require you, and command you in his Name, Give him his own: Render to God, the things that Are God's Will you this day renounce your carnal selves,
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and freely confesse you are not your owne, and cheerefully and unreservedly resigne your selves to God,
and freely confess you Are not your own, and cheerfully and unreservedly resign your selves to God,
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and say, as Jos. 24. 15. As for me and my houshold, we will serve the Lord.
and say, as Jos. 24. 15. As for me and my household, we will serve the Lord.
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Doe not aske, what God will doe with you? or how hee will use you or dispose of you? trust him for that, and obey his will.
Do not ask, what God will do with you? or how he will use you or dispose of you? trust him for that, and obey his will.
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Fear not evill from the chiefest good, unlesse it be in neglecting or resisting him.
fear not evil from the chiefest good, unless it be in neglecting or resisting him.
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Be sure of it, God will use you better then Sathan would, or then this world would,
Be sure of it, God will use you better then Sathan would, or then this world would,
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or better then you have used, or would use your selves. Hee will not employ you in dishonorable drudgeries, and then dash you in pieces.
or better then you have used, or would use your selves. He will not employ you in dishonourable Drudgeries, and then dash you in Pieces.
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He will not seduce you with swinish sensualities, and keep you in play with childish vanities, till you drop into damnation before you are aware:
He will not seduce you with swinish Sensualities, and keep you in play with childish vanities, till you drop into damnation before you Are aware:
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Nor will he lull you asleep in presumptuous security, till you unexpectedly awake in unquenchable fire.
Nor will he lull you asleep in presumptuous security, till you unexpectedly awake in unquenchable fire.
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You need not feare such dealing as this from him, His Commandements are not grievous, 1 Joh. 5. 3. His Yoake his easie, his burthen is light,
You need not Fear such dealing as this from him, His commandments Are not grievous, 1 John 5. 3. His Yoke his easy, his burden is Light,
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and tendeth to the perfect rest of the soule, Mat. 11. 28, 29, 30. What say you? will you hereafter be His? unfeignedly His? resolvedly, unreservedly,and tendeth to the perfect rest of the soul, Mathew 11. 28, 29, 30. What say you? will you hereafter be His? unfeignedly His? resolvedly, unreservedly,
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and constantly His? Or will you not? Take heed, that you refuse not him that speaketh, Heb. 12. 25. Reject not, neglect not this offer,
and constantly His? Or will you not? Take heed, that you refuse not him that speaks, Hebrew 12. 25. Reject not, neglect not this offer,
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lest you never have another on the like termes againe:
lest you never have Another on the like terms again:
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He is willing to pardon all that is past, & put up all the wrongs that you have done him,
He is willing to pardon all that is past, & put up all the wrongs that you have done him,
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so you will but repent of them;
so you will but Repent of them;
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and now at last be heartily and intirely his, not onely in tongue, but in deed and life:
and now At last be heartily and entirely his, not only in tongue, but in deed and life:
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Well, I have proclaimed Gods right to you; I have offered you his gracious acceptance;
Well, I have proclaimed God's right to you; I have offered you his gracious acceptance;
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if yet you demur, or sleepily neglect it, or obstinately resist him, take that you get by it;
if yet you demur, or sleepily neglect it, or obstinately resist him, take that you get by it;
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remember you perish not without warning.
Remember you perish not without warning.
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The confession of Christs Right, which this day you have been forced to, shall remaine as on record, to the confusion of your faces;
The Confessi of Christ Right, which this day you have been forced to, shall remain as on record, to the confusion of your faces;
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and you shall be then forced to remember, though you had rather forget it, what now you were forced to confesse,
and you shall be then forced to Remember, though you had rather forget it, what now you were forced to confess,
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though you had rather you could deny it.
though you had rather you could deny it.
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But I am loath to leave you to this prognostick, or to part on termes so sad to your soules, and sad to me:
But I am loath to leave you to this prognostic, or to part on terms so sad to your Souls, and sad to me:
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I will add therefore some Reasons to perswade you to submit:
I will add Therefore Some Reasons to persuade you to submit:
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and though it be not in my power to follow them so to your hearts as to make them effectuall,
and though it be not in my power to follow them so to your hearts as to make them effectual,
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yet I shall do my part in propounding them, and leave them to God to set them home, beseeching him that maketh, new-maketh, openeth,
yet I shall do my part in propounding them, and leave them to God to Set them home, beseeching him that makes, new-maketh, Openeth,
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and softneth hearts at his pleasure, to do these blessed works on yours and to perswade you within,
and softeneth hearts At his pleasure, to do these blessed works on yours and to persuade you within,
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while, I am perswading you without, that I may not lose my labour and my hopes,
while, I am persuading you without, that I may not loose my labour and my hope's,
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nor you your soules, nor God his due. 1. Consider the fulnesse of Gods Right to you;
nor you your Souls, nor God his endue. 1. Consider the fullness of God's Right to you;
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no creature is capable of the like. He made you of nothing, and therefore you have nothing which is not his.
no creature is capable of the like. He made you of nothing, and Therefore you have nothing which is not his.
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He Redeemed you when you were fallen to worse then nothing:
He Redeemed you when you were fallen to Worse then nothing:
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Had not Christ ransomed you by being a sacrifice for your sinne, you had been hopelesly left to everlasting perdition:
Had not christ ransomed you by being a sacrifice for your sin, you had been hopelessly left to everlasting perdition:
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give him therefore his owne which hee hath so dearely bought, 1 Pet. 1. 18. 2. Consider that you have no right of propriety to your selves;
give him Therefore his own which he hath so dearly bought, 1 Pet. 1. 18. 2. Consider that you have no right of propriety to your selves;
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if you have, how came you by it? Did you make your selves? did you Redeeme your selves? doe you maintaine and preserve your selves? if you are your own, tell God you will not be beholden to him for his preservation:
if you have, how Come you by it? Did you make your selves? did you redeem your selves? do you maintain and preserve your selves? if you Are your own, tell God you will not be beholden to him for his preservation:
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Why cannot you preserve your selves in health, if you are your own? Why cannot you recover your selves from sicknesse? Is it your selves that gives power to your food to nourish upon? to the Earth to beare you,
Why cannot you preserve your selves in health, if you Are your own? Why cannot you recover your selves from sickness? Is it your selves that gives power to your food to nourish upon? to the Earth to bear you,
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and furnish you with necessaries? to the Aire, to coole and recreate your spirits? If you are your own, save your selves from sicknesse, and death;
and furnish you with necessaries? to the Air, to cool and recreate your spirits? If you Are your own, save your selves from sickness, and death;
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keepe back your age, deliver your soules from the wrath of God; answer his pure justice for your owne sins, never plead the blood of a Redeemer, if you are your owne.
keep back your age, deliver your Souls from the wrath of God; answer his pure Justice for your own Sins, never plead the blood of a Redeemer, if you Are your own.
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If you can doe these things, I will yeeld that you are your own.
If you can do these things, I will yield that you Are your own.
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But no man can ransome his soule from death, it cost a dearer price then so, Act. 20. 28. You are not Debtors therefore to the flesh, to live after it, Rom. 8. 12. But to him that dyed, to subdue the flesh, Rom. 6. 11. 3. None else can claim any Title to you, further then under God upon his gift.
But no man can ransom his soul from death, it cost a Dearer price then so, Act. 20. 28. You Are not Debtors Therefore to the Flesh, to live After it, Rom. 8. 12. But to him that died, to subdue the Flesh, Rom. 6. 11. 3. None Else can claim any Title to you, further then under God upon his gift.
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Men did not Create you, or redeem you:
Men did not Create you, or Redeem you:
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Be not therefore the servants of men, 1 Cor. 7. 23. unlesse it be under Christ, and for him.Be not Therefore the Servants of men, 1 Cor. 7. 23. unless it be under christ, and for him.
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Certainely Sathan did not create you, or redeeme you; what right then hath he to you, that hee should be served.
Certainly Sathan did not create you, or Redeem you; what right then hath he to you, that he should be served.
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4. Seeing then that you are Gods, and his alone; is it not the most hainous the every, to rob him of his Right.
4. Seeing then that you Are God's, and his alone; is it not the most heinous the every, to rob him of his Right.
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If they must be hang'd that rob men of so smal a thing as earthly necessaries, wherein they have but an improper derived propriety;
If they must be hanged that rob men of so small a thing as earthly necessaries, wherein they have but an improper derived propriety;
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what torments doe those deserve, that rob God of so precious a Creature, that cost him so deare,
what torments do those deserve, that rob God of so precious a Creature, that cost him so deer,
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and might be so usefull, and wherin he hath so full and unquestionable propriety? The greatest, the richest,
and might be so useful, and wherein he hath so full and unquestionable propriety? The greatest, the Richest,
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and wisest men that are trusted with most, are the greatest Robbers on earth, if they live not to God,
and Wisest men that Are trusted with most, Are the greatest Robbers on earth, if they live not to God,
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and shall have the greatest punishment.
and shall have the greatest punishment.
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5. Is it not incomparably more honourable to be Gods, then to be your own? and to live to him, then to your selves:
5. Is it not incomparably more honourable to be God's, then to be your own? and to live to him, then to your selves:
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the object and end doth nobilitate the act, and thereby the Agent. It is more honourable to serve a Prince, then a Plowman.
the Object and end does nobilitate the act, and thereby the Agent. It is more honourable to serve a Prince, then a Plowman.
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That man that least seeks his owne honour or carnall interest, but most freely denyeth it,
That man that least seeks his own honour or carnal Interest, but most freely denyeth it,
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and most intirely seeks the honour of God, is the most highly honoured with God and good men;
and most entirely seeks the honour of God, is the most highly honoured with God and good men;
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when selfe-seekers defraud themselves of their hopes.
when self-seekers defraud themselves of their hope's.
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Most men think vilely, or at least suspitiously, of that man that seeks for honour to himselfe:
Most men think vilely, or At least suspiciously, of that man that seeks for honour to himself:
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they think if the matter were combustible, he need not to blow the fire so hard:
they think if the matter were combustible, he need not to blow the fire so hard:
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if he were worthy of honour, his worth would attract it by a sweet magnetick power;
if he were worthy of honour, his worth would attract it by a sweet magnetic power;
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so much industry they think is the most probable mark of indignity, and of some consciousnesse of it in the seekers breast.
so much industry they think is the most probable mark of indignity, and of Some consciousness of it in the seekers breast.
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If he attain some of his ends, men are ready to look on his honour but as Alms, which he was faine to begge for before hee got it:
If he attain Some of his ends, men Are ready to look on his honour but as Alms, which he was feign to beg for before he god it:
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and could he make shift to ascend the Throne so much in the eyes of the wisest men, would be detracted from his honour,
and could he make shift to ascend the Throne so much in the eyes of the Wisest men, would be detracted from his honour,
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as they did believe himselfe to have a hand in contriving it, Quod sequitur fugio, &c. They honour him more that refuseth a Crown when it is offered,
as they did believe himself to have a hand in contriving it, Quod sequitur Fugio, etc. They honour him more that Refuseth a Crown when it is offered,
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then him that ambitiously aspireth after it, or rapaciously apprehendeth it.
then him that ambitiously aspireth After it, or rapaciously apprehendeth it.
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If they see a man much desire their applause, they think he needeth it, rather then deserveth it.
If they see a man much desire their applause, they think he needs it, rather then deserveth it.
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Solomon saith, To search their owne glory, is not glory, Prov. 25. 27. 6. You can never have a better Master then God, nor yet a sweeter employment then his service.Solomon Says, To search their own glory, is not glory, Curae 25. 27. 6. You can never have a better Master then God, nor yet a Sweeten employment then his service.
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There is nothing in him that may be the least discouragement to you, nor in his works that should be distasteful.
There is nothing in him that may be the least discouragement to you, nor in his works that should be distasteful.
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The reason why the world thinks otherwise, is because of the distempered aversnesse of their soules.
The reason why the world thinks otherwise, is Because of the distempered averseness of their Souls.
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A sicke stomack is no fit Judge of the pleasantnesse of meats. To live to God, is to live to the truest and highest delights:
A sick stomach is no fit Judge of the pleasantness of Meats. To live to God, is to live to the Truest and highest delights:
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His Kingdome is not in meats and drinks, but in Righteousnesse, Peace, and Joy in the Holy Ghost.
His Kingdom is not in Meats and drinks, but in Righteousness, Peace, and Joy in the Holy Ghost.
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His servants indeed are often troubled;
His Servants indeed Are often troubled;
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but aske them the reason, and they'l quickly tell you, that it is not for being his servants, or for serving him too;
but ask them the reason, and They'll quickly tell you, that it is not for being his Servants, or for serving him too;
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but for feare lest they are not his servants, or for serving him no better.
but for Fear lest they Are not his Servants, or for serving him no better.
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It is not in his waies, or at least not for them, that they meet with their perplexities,
It is not in his ways, or At least not for them, that they meet with their perplexities,
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but in stepping out of them, and wandering in their own.
but in stepping out of them, and wandering in their own.
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Many besides the servant of God, do seek felicity and satisfaction to their minds, and some discover where it lyeth;
Many beside the servant of God, do seek felicity and satisfaction to their minds, and Some discover where it lies;
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but onely they attain it and enjoy it. But on the contrary, hee hath an ill Master that is ruled by himselfe.
but only they attain it and enjoy it. But on the contrary, he hath an ill Master that is ruled by himself.
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A Master that is blind and proud, and passionate, that will lead you unto precipices, and thence deject you;
A Master that is blind and proud, and passionate, that will led you unto precipices, and thence deject you;
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that will most effectually ruine you, when he thinks hee is doing you the greatest good:
that will most effectually ruin you, when he thinks he is doing you the greatest good:
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whose work is bad, and his wages no better;
whose work is bad, and his wages no better;
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that feedeth his servants in plenty but as swine, and in the day of famine, denyeth them the husks:
that feeds his Servants in plenty but as Swine, and in the day of famine, denyeth them the husks:
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what ever you may now imagine while you are distracted with sensuality;
what ever you may now imagine while you Are distracted with sensuality;
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I dare say, if ever God bring you to your selves, you will consider that it is better be in your Fathers house, where the poorest servant hath bread enough,
I Dare say, if ever God bring you to your selves, you will Consider that it is better be in your Father's house, where the Poorest servant hath bred enough,
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then to be fed with dreames and pictures, and to perish with hunger: Reject not God till you have found a better Master.
then to be fed with dreams and pictures, and to perish with hunger: Reject not God till you have found a better Master.
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7. If you will needs be your own, and seek your selves, you disingage God from dealing with you as His in a gracious sence:
7. If you will needs be your own, and seek your selves, you disengage God from dealing with you as His in a gracious sense:
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If you will not trust him, nor venture your selves upon his promise & conduct,
If you will not trust him, nor venture your selves upon his promise & conduct,
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but will shift for your selves, then look to your selves as well as you can, save your selves in danger, cure your own diseases, quiet your own Consciences, grapple with Death in your owne strength, plead your own Cause in judgement,
but will shift for your selves, then look to your selves as well as you can, save your selves in danger, cure your own diseases, quiet your own Consciences, grapple with Death in your own strength, plead your own Cause in judgement,
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and save your selves from Hell if you can;
and save your selves from Hell if you can;
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and when you have done, goe and boast of your owne sufficiency and atchievements, and tell men how little you were beholden to Christ.
and when you have done, go and boast of your own sufficiency and achievements, and tell men how little you were beholden to christ.
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Woe to you, if upon these provocations, God should give you over to provide for your selves,
Woe to you, if upon these provocations, God should give you over to provide for your selves,
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and leave you without any other salvation, then your owne power is able to effect;
and leave you without any other salvation, then your own power is able to Effect;
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marke the connexion of this sinne and punishment in Deut. 32. 18, 19, 20. Of the Rock that begat thee thou art unmindfull,
mark the connexion of this sin and punishment in Deuteronomy 32. 18, 19, 20. Of the Rock that begat thee thou art unmindful,
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and hast forgotten God that formed thee.
and hast forgotten God that formed thee.
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And when the Lord saw it, hee abhorred them, because of the provoking of his Sonnes, and of his Daughters:
And when the Lord saw it, he abhorred them, Because of the provoking of his Sons, and of his Daughters:
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And he said, I will hide my face from them, I will see what their end shall be;
And he said, I will hide my face from them, I will see what their end shall be;
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As if hee should say, I will see how well they can save themselves, and make them know by experience their own insufficiency.
As if he should say, I will see how well they can save themselves, and make them know by experience their own insufficiency.
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8. Those men that seek themselves, and live to themselves, and not to God, are unfaithfull and treacherous both to God and man.
8. Those men that seek themselves, and live to themselves, and not to God, Are unfaithful and treacherous both to God and man.
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As they neglect God in prosperity, so they do but flatter him in adversity, Psal. 78. 34, 35, 36, 37. And he that will be false to God, whose interest in him is so absolute, is unlikely to be true to men, whose interest in him is infinitely lesse:
As they neglect God in Prosperity, so they do but flatter him in adversity, Psalm 78. 34, 35, 36, 37. And he that will be false to God, whose Interest in him is so absolute, is unlikely to be true to men, whose Interest in him is infinitely less:
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He that can shake off the great obligations, of Creation, Redemption, Preservation and provision, which God layeth on him, is unlikely to be held by such slender obligations as he receives from men.
He that can shake off the great obligations, of Creation, Redemption, Preservation and provision, which God Layeth on him, is unlikely to be held by such slender obligations as he receives from men.
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I'le never trust that man far, if I know him, that's false to his Redeemer:
I'll never trust that man Far, if I know him, that's false to his Redeemer:
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Hee that will sell his God, his Saviour, his Soule and Heaven for a little sensuality, vaine-glory, or worldly wealth;
He that will fell his God, his Saviour, his Soul and Heaven for a little sensuality, vainglory, or worldly wealth;
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I shall not wonder if hee sell his best friend for a Groat:
I shall not wonder if he fell his best friend for a Groat:
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Selfe-seeking men, will take you for their friend no longer, then you can serve their turnes;
Self-seeking men, will take you for their friend no longer, then you can serve their turns;
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but if once you need them, or stand in their way, you shal find what they esteemed you for.
but if once you need them, or stand in their Way, you shall find what they esteemed you for.
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He that is in hast to be rich, and thereupon respecteth persons, for a piece of bread that man will transgresse, saith Solomon, Prov. 28. 20, 21. 9. Sanctification consisteth in your hearty resignation, and living to God;
He that is in haste to be rich, and thereupon respecteth Persons, for a piece of bred that man will transgress, Says Solomon, Curae 28. 20, 21. 9. Sanctification Consisteth in your hearty resignation, and living to God;
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and therefore you are unsanctified if you are destitute of this:
and Therefore you Are unsanctified if you Are destitute of this:
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Without holinesse, none shall see God, Heb. 12. 14. And what is holinesse, but our sincere dedication,Without holiness, none shall see God, Hebrew 12. 14. And what is holiness, but our sincere dedication,
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and devotedness to God? being no longer common and uncleane, but separated in resolution, affection and conversation from the world,
and devotedness to God? being no longer Common and unclean, but separated in resolution, affection and Conversation from the world,
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and our carnall selves to him. It is the Office of the Holy Ghost, to worke you to this;
and our carnal selves to him. It is the Office of the Holy Ghost, to work you to this;
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and if you resist and refuse it, you doe not soundly believe in the Holy Ghost,
and if you resist and refuse it, you do not soundly believe in the Holy Ghost,
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but instead of believeing in him, you fight against him.
but instead of believing in him, you fight against him.
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10. You are verbally devoted to Christ in solemn Covenant, entred in Baptism, and frequently renewed in the Lords Supper, and at other seasons.
10. You Are verbally devoted to christ in solemn Covenant, entered in Baptism, and frequently renewed in the lords Supper, and At other seasons.
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Did you not there solemnly by your parents, resigne your selfe to Christ as his? and renounce the flesh, the world,
Did you not there solemnly by your Parents, resign your self to christ as his? and renounce the Flesh, the world,
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and the Devill, and promise to fight under Christs banner against them to your lives end:
and the devil, and promise to fight under Christ banner against them to your lives end:
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O happy person that performeth this Covenant, and everlastingly miserable are they that doe not.
Oh happy person that Performeth this Covenant, and everlastingly miserable Are they that do not.
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Fides non recepta, sed custodita vivificat, saith Cyprian. It is not Covenant making, without Covenant keeping, that is like to save you.Fides non recepta, sed custodita vivificat, Says Cyprian. It is not Covenant making, without Covenant keeping, that is like to save you.
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Do you stand to the Covenant that you made by your parents? or doe you disclaime it? If you disclaime it, you renounce your part in Christ,
Do you stand to the Covenant that you made by your Parents? or do you disclaim it? If you disclaim it, you renounce your part in christ,
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and his benefits in that Covenant made over to you:
and his benefits in that Covenant made over to you:
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If you stand to it, you must performe your promise, and live to God to whom you were resigned.
If you stand to it, you must perform your promise, and live to God to whom you were resigned.
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To take Gods oath of Allegiance so solemnly, and afterward to turn to his Enemies which we renounced, is a rebellion that shall not bee alwaies unrevenged.
To take God's oath of Allegiance so solemnly, and afterwards to turn to his Enemies which we renounced, is a rebellion that shall not be always unrevenged.
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11. Gods absolute dominion and soveraignty over us, is the very foundation of all Religion,
11. God's absolute dominion and sovereignty over us, is the very Foundation of all Religion,
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even of that little that is found left among Infidels and Pagans, much more evidently of the saving Religion of Christians:
even of that little that is found left among Infidels and Pagans, much more evidently of the Saving Religion of Christians:
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He that dare say, he believeth not this, will never sure have the face to call himselfe a Christian.
He that Dare say, he Believeth not this, will never sure have the face to call himself a Christian.
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Is it not a matter of most sad consideration, that ever so many millions should think to be saved by a Doctrine which they believe not,
Is it not a matter of most sad consideration, that ever so many millions should think to be saved by a Doctrine which they believe not,
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or by a Religion that never went deeper then the braine, and is openly contradicted by the tenor of their lives:
or by a Religion that never went Deeper then the brain, and is openly contradicted by the tenor of their lives:
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Is a true Religion enough to save you, if you be not true to that Religion? How doe men make shift to quiet their Consciences in such grosse hypocrisie? Is there a man to be found in this Congregation, that will not confesse that hee is rightfully his Redeemers:
Is a true Religion enough to save you, if you be not true to that Religion? How doe men make shift to quiet their Consciences in such gross hypocrisy? Is there a man to be found in this Congregation, that will not confess that he is rightfully his Redeemer's:
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But hath hee indeed their hearts, their time, their strength, and their interest? follow some of them from morning to night,
But hath he indeed their hearts, their time, their strength, and their Interest? follow Some of them from morning to night,
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and you shall not heare one serious word for Christ, no• see any serious endeavours for his interest.
and you shall not hear one serious word for christ, no• see any serious endeavours for his Interest.
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And yet these men will professe that they are his;
And yet these men will profess that they Are his;
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How sad a case is it, that mens owne Confessions should condemne them, and that which they called their Religion, should judge them to that everlasting misery, which they thought it would have sav'd them from:
How sad a case is it, that men's own Confessions should condemn them, and that which they called their Religion, should judge them to that everlasting misery, which they Thought it would have saved them from:
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And how glorious would the Ch•istian Religion appeare, if men were true •• it;
And how glorious would the Ch•istian Religion appear, if men were true •• it;
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if Christs Doctrine had its full impression on the hearts, and were expressed in their lives.
if Christ Doctrine had its full impression on the hearts, and were expressed in their lives.
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Is he not an excellent person that denyeth himselfe, and doth all for God? that goeth on no businesse but Gods, that searcheth out Gods interest in every part of his calling and employment,
Is he not an excellent person that denyeth himself, and does all for God? that Goes on no business but God's, that Searches out God's Interest in every part of his calling and employment,
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and intendeth that, that whether he eate or drinke, or whatever he doth, doth all to the glory of God, 1 Cor. 10. 31. that can say as Paul, Gal. 2. 20. I am crucified with Christ, neverthelesse I live,
and intends that, that whither he eat or drink, or whatever he does, does all to the glory of God, 1 Cor. 10. 31. that can say as Paul, Gal. 2. 20. I am Crucified with christ, nevertheless I live,
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yet not I, but Christ liveth in me; yet not I, but christ lives in me;
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and Phil. 3. 7, 8. What things were gaine to me, those I counted losse for Christ:
and Philip 3. 7, 8. What things were gain to me, those I counted loss for christ:
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yea doubtlesse, and I count all things but losse, for the excellency of the knowledge of Christ Jesus my Lord,
yea doubtless, and I count all things but loss, for the excellency of the knowledge of christ jesus my Lord,
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for whom I have suffered the losse of all things, and doe count them but dung, that I may win Christ, and Phil. 1. 21. For me to live is Christ, and to dye is gaine. for whom I have suffered the loss of all things, and do count them but dung, that I may win christ, and Philip 1. 21. For me to live is christ, and to die is gain.
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Perhaps you think, that the degree of these examples is unimitable by us: but I am sure all that will be saved, must imitate them in the Truth.
Perhaps you think, that the degree of these Examples is unimitable by us: but I am sure all that will be saved, must imitate them in the Truth.
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12. Selfe-seeking is selfe-losing, and delivering up your selfe, and all you have to God, is the onely way to save your selves, and to secure all.
12. Self-seeking is self-losing, and delivering up your self, and all you have to God, is the only Way to save your selves, and to secure all.
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The more you are His, the more you are your own in deed:
The more you Are His, the more you Are your own in deed:
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and the more you deliver to him, and expend for him, the greater is your gaine.
and the more you deliver to him, and expend for him, the greater is your gain.
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These Paradoxes are familiar tryed truths to the true Beleevers;
These Paradoxes Are familiar tried truths to the true Believers;
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these are his daily food and exercise, which seem to others such Scorpions, as they dare not touch,
these Are his daily food and exercise, which seem to Others such Scorpions, as they Dare not touch,
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or such stones as they are not able to digest.
or such stones as they Are not able to digest.
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He knoweth, that selfe-humbling is the true selfe-exalting, and selfe-exalting, is the infallible way to be brought low, Luke 14. 11. & 18. 14. Mat. 23. 12. He believeth that there is a losing of life which saves it,
He Knoweth, that selfe-humbling is the true Self-exalting, and Self-exalting, is the infallible Way to be brought low, Lycia 14. 11. & 18. 14. Mathew 23. 12. He Believeth that there is a losing of life which saves it,
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and a saving of it, which certainly loseth it, Mat 10. 39. & 16. 25. O that I could reach the hearts of Selfe-seekers, that spend their care and time for their bodies,
and a Saving of it, which Certainly loses it, Mathew 10. 39. & 16. 25. O that I could reach the hearts of Self-seekers, that spend their care and time for their bodies,
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and live not unto God! That I were but able to make them see the issue of their course,
and live not unto God! That I were but able to make them see the issue of their course,
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and what it will profit them to win all the world, and lose their soules!
and what it will profit them to win all the world, and loose their Souls!
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O all you busie men of this world, hearken to the proclamation of him that bought you, Isai. 55. 1, 2, 3. Ho, every one that thirsteth, come yee to the waters!
Oh all you busy men of this world, harken to the proclamation of him that bought you, Isaiah 55. 1, 2, 3. Ho, every one that Thirsteth, come ye to the waters!
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buy wine and milke without money or price:
buy wine and milk without money or price:
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wherefore doe you spend money for that which is not bread? and your labour for that which satisfyeth not? hearken diligently to me,
Wherefore do you spend money for that which is not bred? and your labour for that which Satisfieth not? harken diligently to me,
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and eate ye that which is good, and let your soule delight it selfe in fatnesse:
and eat you that which is good, and let your soul delight it self in fatness:
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incline your eare, and come unto me;
incline your ear, and come unto me;
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hear, and your soule shall live, and I will make an everlasting Covenant with you. O sirs, what a deale of care and labour do you lose? how much more gainefully might your lives bee improved? Godlinesse with contentment, is the great gaine 1 Tim. 6. 6. That which you now think you make your owne, will shortly prove to be least your owne; and that is most lost, which you so carefully labour for:hear, and your soul shall live, and I will make an everlasting Covenant with you. Oh Sirs, what a deal of care and labour do you loose? how much more gainefully might your lives be improved? Godliness with contentment, is the great gain 1 Tim. 6. 6. That which you now think you make your own, will shortly prove to be least your own; and that is most lost, which you so carefully labour for:
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you that are now so idlely busie, in gathering together the Treasurie of an Ant-hillock, and building Childrens tottering piles;
you that Are now so idly busy, in gathering together the Treasury of an Ant-hillock, and building Children's tottering piles;
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doe you forget that the foot of death is comming to spurne it all abroad, and tread down you and it together.
do you forget that the foot of death is coming to spurn it all abroad, and tread down you and it together.
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You spend the day of life and visitation, in painting your phantasies with the images of felicity,
You spend the day of life and Visitation, in painting your fantasies with the Images of felicity,
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and in dressing your selves, and feathering your nest, with that which you impiously steale from God:
and in dressing your selves, and feathering your nest, with that which you impiously steal from God:
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and doe you forget, that the night of blacknesse is at hand, when God will undresse you of your temporary contents,
and do you forget, that the night of blackness is At hand, when God will undress you of your temporary contents,
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and deplume you of all your borrowed bravery: How easily!
and deplume you of all your borrowed bravery: How Easily!
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how speedily ▪ how certainly will he do it? Read over your case in Luke 12. from 16. to 22. How can you make shift to read such Texts,
how speedily ▪ how Certainly will he do it? Read over your case in Lycia 12. from 16. to 22. How can you make shift to read such Texts,
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and not perceive that they speake to you? When you are pulling down and building up,
and not perceive that they speak to you? When you Are pulling down and building up,
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and contriving what to do with your fruits, and saying to your selves, I have so much now as may serve me so many yeares, I will take mine ease, eate, drinke and be merry;
and contriving what to do with your fruits, and saying to your selves, I have so much now as may serve me so many Years, I will take mine ease, eat, drink and be merry;
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remember then the conclusion, [ But God said unto him, Thou foole, this night thy soule shall be required of thee,
Remember then the conclusion, [ But God said unto him, Thou fool, this night thy soul shall be required of thee,
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then whose shall these things be which thou hast provided.
then whose shall these things be which thou hast provided.
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] [ So is he that layeth up treasure for himselfe, and is not rich towards God ] Are these things Yours or Mine, saith God! whose are they? if they are yours, keep them now if you can:] [ So is he that Layeth up treasure for himself, and is not rich towards God ] are these things Yours or Mine, Says God! whose Are they? if they Are yours, keep them now if you can:
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either stay with them, or take them with you:
either stay with them, or take them with you:
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But God will make you know that they are his, and disrobe such men as theeves, that are adorned with that which is none of their owne:
But God will make you know that they Are his, and disrobe such men as thieves, that Are adorned with that which is none of their own:
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this honour, saith God, is mine, thou stolest it from me: This wealth is mine, this life, and all is mine;
this honour, Says God, is mine, thou stolest it from me: This wealth is mine, this life, and all is mine;
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onely thy selfe, he will not owne: They shall require thy soule, that have conquered and ruled it:
only thy self, he will not own: They shall require thy soul, that have conquered and ruled it:
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Though it was his by the right of Creation and Redemption, yet seeing it was not his by a free Dedication, he will not owne it as to everlasting salvation;
Though it was his by the right of Creation and Redemption, yet seeing it was not his by a free Dedication, he will not own it as to everlasting salvation;
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but say, Depart from me, I know you not, ye workers of iniquity, Mat. 7. 23. O with what hearts then, will selfe-seeking Gentlemen part with their honours and estates!
but say, Depart from me, I know you not, you workers of iniquity, Mathew 7. 23. O with what hearts then, will Self-seeking Gentlemen part with their honours and estates!
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and the earthly minded with their beloved possessions:
and the earthly minded with their Beloved possessions:
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when he that resigned All to God, and devoted himselfe and all to his service, shall find his consumed estate to bee increased, his neglected honour abundantly repaired,
when he that resigned All to God, and devoted himself and all to his service, shall find his consumed estate to be increased, his neglected honour abundantly repaired,
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and in this life he shall receive an hundred fold, and in the world to come, eternall life, Mat. 10. 30. Joh. 4. 56. 1 Tim. 6. 12, 19. 13. Lastly consider, When judgement comes, enquiry will be made, whether you have lived as your owne, or as his that bought you:
and in this life he shall receive an hundred fold, and in the world to come, Eternal life, Mathew 10. 30. John 4. 56. 1 Tim. 6. 12, 19. 13. Lastly Consider, When judgement comes, enquiry will be made, whither you have lived as your own, or as his that bought you:
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Then he will require his own with the improvement, Luke 19. 23. The great businesse of that day will be, not so much to search after particular sinner,
Then he will require his own with the improvement, Lycia 19. 23. The great business of that day will be, not so much to search After particular sinner,
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or duties, which were contrary to the scope of heart and life; but to know whether you lived to God, or to your flesh:
or duties, which were contrary to the scope of heart and life; but to know whither you lived to God, or to your Flesh:
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whether your time, and care, and wealth, were expended for Christ in his members and interest? or for your carnall selves, Mat. 25. In as much as you did it not to these, you did it not to him.
whither your time, and care, and wealth, were expended for christ in his members and Interest? or for your carnal selves, Mathew 25. In as much as you did it not to these, you did it not to him.
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You, that Christ hath given Authority to, shall then be accomptable, whether you improved it to his advantage? You that he hath given honor to, must then give account,
You, that christ hath given authority to, shall then be accountable, whither you improved it to his advantage? You that he hath given honour to, must then give account,
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whether you improved it to his honour? In the feare of God, Sirs, cast up your accounts in time,
whither you improved it to his honour? In the Fear of God, Sirs, cast up your accounts in time,
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and bethink you what answer will then stand good;
and bethink you what answer will then stand good;
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It will be a dolefull hearing to a guilty soule, when Christ shall say, I gave thee thirty or forty years time:
It will be a doleful hearing to a guilty soul, when christ shall say, I gave thee thirty or forty Years time:
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thy flesh had so much in eating, and drinking, and sleeping, and labouring, in idlenesse and vaine talking, and recreations, and other vanities;
thy Flesh had so much in eating, and drinking, and sleeping, and labouring, in idleness and vain talking, and recreations, and other vanities;
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but where was my part? how much was laid out for the promoting of my glory? I lent you so much of the wealth of the world;
but where was my part? how much was laid out for the promoting of my glory? I lent you so much of the wealth of the world;
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so much was spent on your backs, and so much on your bellies, so much on costly toyes,
so much was spent on your backs, and so much on your bellies, so much on costly toys,
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or superfluities, so much in revengeful suites and contentions, and so much was left behind for your posteritie;
or superfluities, so much in revengeful suits and contentions, and so much was left behind for your posterity;
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but where was my part? how much was laid out to further the Gospell,
but where was my part? how much was laid out to further the Gospel,
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and to relieve the soules or the bodies of your brethren? I gave thee a family,
and to relieve the Souls or the bodies of your brothers? I gave thee a family,
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and committed them to thy care to govern them for me, and fit them for my service:
and committed them to thy care to govern them for me, and fit them for my service:
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but how didst thou perform it? O Brethren, bethink you in time what answer to make to such interrogatories;
but how didst thou perform it? O Brothers, bethink you in time what answer to make to such interrogatories;
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your judge hath told you, that your doome must then passe according as you have improved your talents for him;
your judge hath told you, that your doom must then pass according as you have improved your Talents for him;
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and that he that hideth his Talent, though he give God his own, shall be cast into utter darkness, where is weeping and gnashing of teeth, Mat. 25. 30. How easily will Christ then evince his right in you,
and that he that Hideth his Talon, though he give God his own, shall be cast into utter darkness, where is weeping and gnashing of teeth, Mathew 25. 30. How Easily will christ then evince his right in you,
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and convince you that it was your duty to have lived unto him? Doe you think sirs, that you shall then have the face to say, I thought Lord that I had beene made and redeemed for my selfe? I thought I had nothing to doe on earth,
and convince you that it was your duty to have lived unto him? Do you think Sirs, that you shall then have the face to say, I Thought Lord that I had been made and redeemed for my self? I Thought I had nothing to do on earth,
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but live in as much plenty as I could, and pleasure to my flesh, and serve thee on the by, that thou mightest continue my prosperitie,
but live in as much plenty as I could, and pleasure to my Flesh, and serve thee on the by, that thou Mightest continue my Prosperity,
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and save me when I could keep the world no longer: I knew not that I was thine, and should have lived to thy glorie:
and save me when I could keep the world no longer: I knew not that I was thine, and should have lived to thy glory:
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if any of you plead thus, what store of Arguments hath Christ to silence you! Hee will then convince you, that his Title to you was not questionable:
if any of you plead thus, what store of Arguments hath christ to silence you! He will then convince you, that his Title to you was not questionable:
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Hee will prove that thou wast his by thy very Being, and fetch unanswerable Arguments from every part and faculty:
He will prove that thou wast his by thy very Being, and fetch unanswerable Arguments from every part and faculty:
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He will prove it from his Incarnation, his life of humiliation, his bloody sweat, his crown of Thorns, his Crosse, his Grave:
He will prove it from his Incarnation, his life of humiliation, his bloody sweat, his crown of Thorns, his Cross, his Grave:
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He that had wounds to shew after his Resurrection, for the convincing of a doubting Disciple, will have such Scares to shew then,
He that had wounds to show After his Resurrection, for the convincing of a doubting Disciple, will have such Scares to show then,
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as shall suffice to convince a selfe-excusing Rebel: All these shall witnesse that he was thy rightful Lord:
as shall suffice to convince a selfe-excusing Rebel: All these shall witness that he was thy rightful Lord:
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He will prove it also from the discoveries of his Word, from the warnings of his Ministers, from the mercies which thou receivedst from him, that thou wast not ignorant of his Right, and of thy duty,;
He will prove it also from the discoveries of his Word, from the Warnings of his Ministers, from the Mercies which thou Received from him, that thou wast not ignorant of his Right, and of thy duty,;
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or at least, not ignorant for want of meanes: Hee will prove it from thy Baptismal Covenant and renewed engagements:
or At least, not ignorant for want of means: He will prove it from thy Baptismal Covenant and renewed engagements:
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The Congregation can witnesse, that you did promise to be his, and seale to it by the reception of both his Sacraments:
The Congregation can witness, that you did promise to be his, and seal to it by the reception of both his Sacraments:
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And as hee will easily prove his right, so will he as easily prove, that you denyed it to him:
And as he will Easily prove his right, so will he as Easily prove, that you denied it to him:
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He will prove it from your Works, from the course of your life, from the streame of your thoughts, from your love, your desires,
He will prove it from your Works, from the course of your life, from the stream of your thoughts, from your love, your Desires,
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and the rest of the affections of your disclosed hearts.
and the rest of the affections of your disclosed hearts.
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O Brethren, what a day will that be, when Christ shall come in person with thousands of his Angells, to sit in judgement on the rebellious world,
O Brothers, what a day will that be, when christ shall come in person with thousands of his Angels, to fit in judgement on the rebellious world,
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and claime his due which is now denyed him:
and claim his due which is now denied him:
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when Plaintiffe and Defendant, witnesses, and Jurors, Counsellors and Justices, Judges, and all the Princes on Earth, shall stand equall before the impartial Judge, expecting to bee sentenced to their unchangeable state:
when Plaintiff and Defendant, Witnesses, and Jurors, Counsellors and Justices, Judges, and all the Princes on Earth, shall stand equal before the impartial Judge, expecting to be sentenced to their unchangeable state:
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then if a man should ask you, [ what think you now, Sir, of living to God? Is it better to bee devoted to him,
then if a man should ask you, [ what think you now, Sir, of living to God? Is it better to be devoted to him,
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or to the flesh? which now do you take for the better master? what would you doe now,
or to the Flesh? which now do you take for the better master? what would you do now,
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if it were all to do again? ] what would you then say to such a Question? how would you answer it? would you make as light of it as now you doe? O sirs, you may heare these things now from your poor fellow creature,
if it were all to do again? ] what would you then say to such a Question? how would you answer it? would you make as Light of it as now you do? O Sirs, you may hear these things now from your poor fellow creature,
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as proud hearted Gallants, or as selfe-conceited Deriders, or as besotted worldlings, or senceless blocks, or secret Infidels, that as those Deut. 29. 19. doe blesse themselves in their hearts,
as proud hearted Gallants, or as selfe-conceited Deriders, or as besotted worldlings, or senseless blocks, or secret Infidels, that as those Deuteronomy 29. 19. do bless themselves in their hearts,
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and say, We shall have peace, though we walke in the imagination of our hearts: But then you will heare them as trembling Prisoners!
and say, We shall have peace, though we walk in the imagination of our hearts: But then you will hear them as trembling Prisoners!
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Read the 20. verse at leisure.
Read the 20. verse At leisure.
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Such a sight will worke, when words will not, especially words not believed, nor considered of:
Such a sighed will work, when words will not, especially words not believed, nor considered of:
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When you shall see the God that you disowned, the Redeemer whom you neglected, the Glorie which you forfeited, by preferring the pleasures of the flesh before it, the Saints triumphing whom you refused to imitate,
When you shall see the God that you disowned, the Redeemer whom you neglected, the Glory which you forfeited, by preferring the pleasures of the Flesh before it, the Saints triumphing whom you refused to imitate,
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and a dolefull eternity of misery to be remedilesly endured, then Saints will seem wiser men in your eyes,
and a doleful eternity of misery to be remedilessly endured, then Saints will seem Wiser men in your eyes,
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and how gladly would you then be such: but O too late!
and how gladly would you then be such: but Oh too late!
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what a thing is it, that men who say they believe such a judgement, and everlasting life and death,
what a thing is it, that men who say they believe such a judgement, and everlasting life and death,
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as all Christians professe to doe, can yet read, and heare, and talke of such things as insensibly,
as all Christians profess to do, can yet read, and hear, and talk of such things as insensibly,
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as if they were dreames or fables!
as if they were dreams or fables!
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I know it is the nature of sinne to deceive, and of a sinfull heart to bee too willing of such deceiving;
I know it is the nature of sin to deceive, and of a sinful heart to be too willing of such deceiving;
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and its the businesse of Satan by deceiving to destroy, and with the most specious baits, to angle for soules;
and its the business of Satan by deceiving to destroy, and with the most specious baits, to angle for Souls;
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and therefore I must expect, that those of you that are taken, and are neerest to the pit, should be least fearful of the danger,
and Therefore I must expect, that those of you that Are taken, and Are nearest to the pit, should be least fearful of the danger,
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and most confident to escape, though you are conscious that you live not to God, but to your selves:
and most confident to escape, though you Are conscious that you live not to God, but to your selves:
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But for my part, I have read, and considered what God saith in his Word,
But for my part, I have read, and considered what God Says in his Word,
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and I have found such evidence of its certaine truth, that I heartily wish, that I might rather live on a dunghill,
and I have found such evidence of its certain truth, that I heartily wish, that I might rather live on a dunghill,
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and bee the scorne of the world, and spend my few dayes in beggery and calamity,
and be the scorn of the world, and spend my few days in beggary and calamity,
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then that I should stand before the Lord my Judge, in the case of that man whatever he be, that is not in heart and life devoted unto God, but liveth to his flesh:
then that I should stand before the Lord my Judge, in the case of that man whatever he be, that is not in heart and life devoted unto God, but lives to his Flesh:
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for I know that if we live after the flesh, we shall dye, Rom. 8. 13. I had rather lye here in Lazarus poverty,for I know that if we live After the Flesh, we shall die, Rom. 8. 13. I had rather lie Here in Lazarus poverty,
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and want the compassion and reliefe of man, then to be cloathed with the best,
and want the compassion and relief of man, then to be clothed with the best,
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and fare deliciously, and hereafter be denyed a drop of water to coole the flames of the wrath of God.
and fare deliciously, and hereafter be denied a drop of water to cool the flames of the wrath of God.
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I confesse, this is likely to seeme but harsh and ungrateful preaching to many of you:
I confess, this is likely to seem but harsh and ungrateful preaching to many of you:
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some pleasant Jingles, or witty sayings, or shreds of Reading, and pretty cadency of neat expressions, were liker to be accepted,
Some pleasant Jingles, or witty sayings, or shreds of Reading, and pretty cadency of neat expressions, were liker to be accepted,
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and procure applause with them who had rather have their eares and phantasie tickled, then rubbed so roughly,
and procure applause with them who had rather have their ears and fantasy tickled, then rubbed so roughly,
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and bee roused from their ease and pleasing dreames.
and be roused from their ease and pleasing dreams.
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But shall I preach for my selfe, while I pretend to be preaching you from your selves to God? Shall I seeke my selfe,
But shall I preach for my self, while I pretend to be preaching you from your selves to God? Shall I seek my self,
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while I am preaching of the everlasting misery of Selfe-seekers? God forbid.
while I am preaching of the everlasting misery of Self-seekers? God forbid.
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Sirs, I know the terrors of the Lord, 2 Cor. 5. 11, I believe, and therefore speak.
Sirs, I know the terrors of the Lord, 2 Cor. 5. 11, I believe, and Therefore speak.
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Were I a Christian no deeper then the throat, I would fish for my selfe, and study more to please you, then to save you:
Were I a Christian no Deeper then the throat, I would Fish for my self, and study more to please you, then to save you:
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I love not to make a needlesse story in mens Consciences, nor to trouble their peace, by a Doctrine which I do not believe my self.
I love not to make a needless story in Mens Consciences, nor to trouble their peace, by a Doctrine which I do not believe my self.
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But I believe that our Judge is even at the door, and that wee shall shortly see him comming in his Glory,
But I believe that our Judge is even At the door, and that we shall shortly see him coming in his Glory,
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and the Host of Heaven attending him with acclamations: In the meane time, your particular doome drawes on;
and the Host of Heaven attending him with acclamations: In the mean time, your particular doom draws on;
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the fashion of all these things passeth away, as those seats wi•l anon be empty when you are departed;
the fashion of all these things passes away, as those seats wi•l anon be empty when you Are departed;
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so it is but a moment till all your habitations shall change their possessors, and the places of your ab•de,
so it is but a moment till all your habitations shall change their Possessors', and the places of your ab•de,
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and too great delight shall know you no more.
and too great delight shall know you no more.
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I must needs speak to you, as to transient, itinerant mortalls, who must ere long be carryed on mens shoulders to the dust,
I must needs speak to you, as to Transient, itinerant mortals, who must ere long be carried on men's shoulders to the dust,
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and there be left by those that must shortly follow you; then farewel H•nours and fl•shly Delights, farewell all the accommodations and contents of this world:
and there be left by those that must shortly follow you; then farewell H•nours and fl•shly Delights, farewell all the accommodations and contents of this world:
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O that you had sooner bid ▪ them farewel;
Oh that you had sooner bid ▪ them farewell;
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Had you lived to Christ as you did to them, hee would not so have turn'd you off,
Had you lived to christ as you did to them, he would not so have turned you off,
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nor have left your dislodged soules to utter desolation.
nor have left your dislodged Souls to utter desolation.
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In a word, As sure as the word of God is true, if you own him not now as your Lord and Soveraign, he will not own you then as his chosen to salvation:
In a word, As sure as the word of God is true, if you own him not now as your Lord and Sovereign, he will not own you then as his chosen to salvation:
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and if now you live not To him, you shall not then live With him. Be not deceived, God is not mocked:
and if now you live not To him, you shall not then live With him. Be not deceived, God is not mocked:
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for whatsoever a man soweth, that shall he also reape: for he that soweth to his flesh, shall of the flesh reape corruption;
for whatsoever a man Soweth, that shall he also reap: for he that Soweth to his Flesh, shall of the Flesh reap corruption;
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but hee that soweth to the spirit, shall of the spirit reape everlasting life, Gal. 6. 7, 8. Consider this ye that forget God, lest he teare you in pieces,
but he that Soweth to the Spirit, shall of the Spirit reap everlasting life, Gal. 6. 7, 8. Consider this you that forget God, lest he tear you in Pieces,
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and there be none to deliver you, Psal. 50. 22. Beloved Hearers, Believe as you pretend to Believe, and then live as you do Believe:and there be none to deliver you, Psalm 50. 22. beloved Hearers, Believe as you pretend to Believe, and then live as you do Believe:
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If you believe that you are not your owne, but his that made you, and bought you with a Price, and that he will thus try you for your lives, and everlasting comforts:
If you believe that you Are not your own, but his that made you, and bought you with a Price, and that he will thus try you for your lives, and everlasting comforts:
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on this Question, Whether you have lived to him, or to your selves? then live as men that do indeed believe it. Let your Religion be visible, as well as audible;
on this Question, Whither you have lived to him, or to your selves? then live as men that do indeed believe it. Let your Religion be visible, as well as audible;
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and let those that see your lives, and observe the scope of your endeavours, see that you Believe it.
and let those that see your lives, and observe the scope of your endeavours, see that you Believe it.
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But if you believe not these things, but are Infidels in your hearts, and think you shall feel neither paine nor pleasure when this life is ended,
But if you believe not these things, but Are Infidels in your hearts, and think you shall feel neither pain nor pleasure when this life is ended,
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but that man dyeth as the beast, then I cannot wonder if you live as you believe.
but that man Dies as the beast, then I cannot wonder if you live as you believe.
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He that thinks he shall dye like a Dogge, is like enough to live like a Dogge,
He that thinks he shall die like a Dog, is like enough to live like a Dog,
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even in his filthinesse, and in snarling for the bones of worldly vanities, which the Children do contemne.
even in his filthiness, and in snarling for the bones of worldly vanities, which the Children do contemn.
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Having spoken thus much by way of Exhortation:
Having spoken thus much by Way of Exhortation:
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I shall adde a few words for your more particular direction, that you may see to what my Exhortation doth tend,
I shall add a few words for your more particular direction, that you may see to what my Exhortation does tend,
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and it may not be lost.
and it may not be lost.
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1. Be sure that you looke to the uprightnesse of your heart, in this great businesse of devoting your selves to God; especially see,
1. Be sure that you look to the uprightness of your heart, in this great business of devoting your selves to God; especially see,
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1. That you discern, and soundly believe that excellency in God which is not in the Creature,
1. That you discern, and soundly believe that excellency in God which is not in the Creature,
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and that perfect felicity in his love, and in the promised Glory, which will easily pay for all your losses.
and that perfect felicity in his love, and in the promised Glory, which will Easily pay for all your losses.
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2. And that upon a deliberate comparing him with the pleasures of this world, you do resolvedly renounce them,
2. And that upon a deliberate comparing him with the pleasures of this world, you do resolvedly renounce them,
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and dedicate your selves to him. 3. And specially that you search carefully lest any Reserve should lurk in your hearts,
and dedicate your selves to him. 3. And specially that you search carefully lest any Reserve should lurk in your hearts,
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and you should not deliver up your selves to him absolutely, for life and death, for better and worse;
and you should not deliver up your selves to him absolutely, for life and death, for better and Worse;
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but should still retaine some hopes of an earthly felicity, and not take the unseen felicity for your portion:
but should still retain Some hope's of an earthly felicity, and not take the unseen felicity for your portion:
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it is the lot of the wicked, to have their portiin this life, Psal. 17. 14. And let me here warn you of one delusion, by which many thousands have perished,it is the lot of the wicked, to have their portiin this life, Psalm 17. 14. And let me Here warn you of one delusion, by which many thousands have perished,
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and cheated themselves out of their everlasting hopes:
and cheated themselves out of their everlasting hope's:
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They think that it is onely some grosser disgraceful sinnes, as swearing, drunkennesse, whoredome, injustice, &c. that will prove mens perdition:
They think that it is only Some grosser disgraceful Sins, as swearing, Drunkenness, whoredom, injustice, etc. that will prove men's perdition:
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and because they are not guilty of these, they are secure, when as it is the predominancy of the interest of the flesh, against the interest of God in their hearts and lives, that is the certaine evidence of a State of damnation, which way soever it bee that this is expressed.
and Because they Are not guilty of these, they Are secure, when as it is the predominancy of the Interest of the Flesh, against the Interest of God in their hearts and lives, that is the certain evidence of a State of damnation, which Way soever it be that this is expressed.
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Many a civill Gentleman, hath his heart more addicted to his worldly interest, and lesse to God, then some Whoremongers and Drunkards.
Many a civil Gentleman, hath his heart more addicted to his worldly Interest, and less to God, then Some Whoremongers and Drunkards.
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If you live with good reputation for civility, yea for extraordinary ingenuity, yea for religious zeale,
If you live with good reputation for civility, yea for extraordinary ingenuity, yea for religious zeal,
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and no disgracefull vice i• perceived in your lives;
and no disgraceful vice i• perceived in your lives;
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yet if your hearts bee on those things which you possess, and you love your present enjoyments better then God,
yet if your hearts be on those things which you possess, and you love your present enjoyments better then God,
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and the Glory that hee hath promised, your case is as dangerous as the Publicans and Harlots:
and the Glory that he hath promised, your case is as dangerous as the Publicans and Harlots:
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you may spend your dayes in better Reputation, but you will end them in as certaine desolation as they.
you may spend your days in better Reputation, but you will end them in as certain desolation as they.
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(6) part (DIV2)
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The Question is onely, Whether God have your hearts and lives? and not, whether you denyed them to him with a plausible civility:
The Question is only, Whither God have your hearts and lives? and not, whither you denied them to him with a plausible civility:
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(6) part (DIV2)
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686
Nay it is meerly for their carnall selves, to preserve their reputation, that some men doe forbeare those grosser crimes,
Nay it is merely for their carnal selves, to preserve their reputation, that Some men do forbear those grosser crimes,
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(6) part (DIV2)
65
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687
when yet God hath as little of them, as of the more visibly prophane. Love not the world, nor the things that are in the world:
when yet God hath as little of them, as of the more visibly profane. Love not the world, nor the things that Are in the world:
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(6) part (DIV2)
65
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688
If any man love the world, the love of the Father is not in him, 1 Joh. 2. 15. 2. If you are wholly Gods, live wholly to him, at least doe not stint him, and grudge him your service.If any man love the world, the love of the Father is not in him, 1 John 2. 15. 2. If you Are wholly God's, live wholly to him, At least do not stint him, and grudge him your service.
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(6) part (DIV2)
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689
It is grown the common conceit of the world, that a life of absolute Dedication to God, is more adoe then needs:
It is grown the Common conceit of the world, that a life of absolute Dedication to God, is more ado then needs:
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(6) part (DIV2)
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690
what needs all this adoe say they; cannot you be saved with lesse adoe then this!
what needs all this ado say they; cannot you be saved with less ado then this!
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(6) part (DIV2)
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691
I will now demand of these men but an answer to these few sober Questions.
I will now demand of these men but an answer to these few Sobrium Questions.
pns11 vmb av vvi pp-f d n2 p-acp dt n1 p-acp d d j n2.
(6) part (DIV2)
66
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692
1. Do you feare giving more to God then his due? Is not all his owne? And how can you give him more then all?
1. Do you Fear giving more to God then his endue? Is not all his own? And how can you give him more then all?
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(6) part (DIV2)
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693
2. He is not so backward in giving to you, that owes you nothing, but gives you plenty, variety,
2. He is not so backward in giving to you, that owes you nothing, but gives you plenty, variety,
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(6) part (DIV2)
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and continuance of all the good you enjoy: and doe you thinke you well requite him!
and Continuance of all the good you enjoy: and do you think you well requite him!
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(6) part (DIV2)
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3. Christ said not of his life and precious blood, it is too much: And will you say of your poore unprofitable service, it is too much?
3. christ said not of his life and precious blood, it is too much: And will you say of your poor unprofitable service, it is too much?
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(6) part (DIV2)
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696
4. Who will you give that to which you spare from God? that time, and study, and love, and labour? to any that hath more right to it,
4. Who will you give that to which you spare from God? that time, and study, and love, and labour? to any that hath more right to it,
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(6) part (DIV2)
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697
or better deserves it, or will better reward you then hee will do?
or better deserves it, or will better reward you then he will do?
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(6) part (DIV2)
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698
5. Are you afraid of being losers by him? Have you cause for such feares? Is he unfaithfull,
5. are you afraid of being losers by him? Have you cause for such fears? Is he unfaithful,
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(6) part (DIV2)
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699
or unable to performe his promises? will you repent when you come to heaven, that you did too much to get it? will not that blessednesse pay you to the full?
or unable to perform his promises? will you Repent when you come to heaven, that you did too much to get it? will not that blessedness pay you to the full?
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(6) part (DIV2)
71
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700
6. What if you had no wages but your work? Is it not better to live to God then to man? Is not purity better then impurity? If feasting be grievous, it is because you are sick:
6. What if you had no wages but your work? Is it not better to live to God then to man? Is not purity better then impurity? If feasting be grievous, it is Because you Are sick:
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(6) part (DIV2)
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701
If the mire be your pleasure, it is because you are swine, and not because the condition is desireable.
If the mire be your pleasure, it is Because you Are Swine, and not Because the condition is desirable.
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(6) part (DIV2)
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702
7. Will it comfort you more in the reckoning, and review, to have laid out your selves for God,
7. Will it Comfort you more in the reckoning, and review, to have laid out your selves for God,
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(6) part (DIV2)
73
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703
or for the world? Will you then wish, that you had done lesse for Heaven,
or for the world? Will you then wish, that you had done less for Heaven,
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(6) part (DIV2)
73
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704
or for Earth? Sirs, these Questions are easily answered, if you are but willing to consider them:
or for Earth? Sirs, these Questions Are Easily answered, if you Are but willing to Consider them:
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(6) part (DIV2)
73
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705
So doth it beseeme those, to be afraid of giving God too much, that are such bankrups as wee are,
So does it beseem those, to be afraid of giving God too much, that Are such Bankrupts as we Are,
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(6) part (DIV2)
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706
and are sure that we shal not give him the twentieth part of his due, if we doe the best we can:
and Are sure that we shall not give him the twentieth part of his due, if we do the best we can:
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(6) part (DIV2)
73
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707
And when the best, that are scorned by the world for their forwardnesse, do abhor themselves for their backwardnesse!
And when the best, that Are scorned by the world for their forwardness, do abhor themselves for their backwardness!
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(6) part (DIV2)
73
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708
yea could we do all, we are but unprofitable servants, and should do but our duty, Luke 17. 10. Alas,
yea could we do all, we Are but unprofitable Servants, and should do but our duty, Lycia 17. 10. Alas,
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(6) part (DIV2)
73
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709
how little cause have we to feare, lest wee should give God too much of our hearts, or of our lives.
how little cause have we to Fear, lest we should give God too much of our hearts, or of our lives.
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(6) part (DIV2)
73
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710
3. If you are not your owne, remember that nothing else is your owne; what can be more your own, then your selves?
3. If you Are not your own, Remember that nothing Else is your own; what can be more your own, then your selves?
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(6) part (DIV2)
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711
1. Your Parts and Abilities of minde or body, are not your own, use them therefore for him that oweth them.
1. Your Parts and Abilities of mind or body, Are not your own, use them Therefore for him that owes them.
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(6) part (DIV2)
75
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712
2. Your Authority and Dignities are not your owne, see therefore that you make the best of them for him that lent them you.
2. Your authority and Dignities Are not your own, see Therefore that you make the best of them for him that lent them you.
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(6) part (DIV2)
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713
3. Your Children themselves are not your owne, designe them for the utmost of his service that trusts you with them, educate them in that way,
3. Your Children themselves Are not your own, Design them for the utmost of his service that trusts you with them, educate them in that Way,
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(6) part (DIV2)
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714
as they may be most serviceable to God.
as they may be most serviceable to God.
c-acp pns32 vmb vbi av-ds j p-acp np1.
(6) part (DIV2)
77
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715
It is the great wickednesse of too many of our Gentry, that they prepare their posterity onely to live plenteously,
It is the great wickedness of too many of our Gentry, that they prepare their posterity only to live plenteously,
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(6) part (DIV2)
77
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716
and in credit in the world, but not to be serviceable to God or the Common-Wealth.
and in credit in the world, but not to be serviceable to God or the commonwealth.
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(6) part (DIV2)
77
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717
Designe them all that are capable to Magistracy or Ministry, or some usefull way of life:
Design them all that Are capable to Magistracy or Ministry, or Some useful Way of life:
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(6) part (DIV2)
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718
And what-ever bee their imployment, endeavour to possesse them with the feare of the Lord, that they may devote themselves to him.
And whatever be their employment, endeavour to possess them with the Fear of the Lord, that they may devote themselves to him.
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(6) part (DIV2)
77
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719
Thinke not the preaching of the Gospell, a work too low for the Sons of the noblest person in the Land. It would be an excellent furtherance to the work of the Gospel, if Noblemen,
Think not the preaching of the Gospel, a work too low for the Sons of the Noblest person in the Land. It would be an excellent furtherance to the work of the Gospel, if Noblemen,
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(6) part (DIV2)
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720
and Gentlemen, would addict those Sonnes to the Ministry that are fit for it, and can bee spared from the Magistracie:
and Gentlemen, would addict those Sons to the Ministry that Are fit for it, and can be spared from the Magistracy:
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(6) part (DIV2)
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721
They might have more respect from their people, and easier Rule them, and might better win them with bounty then poore men can doe.
They might have more respect from their people, and Easier Rule them, and might better win them with bounty then poor men can do.
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(6) part (DIV2)
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722
They need not to contend with them for Tythes or maintenance.
They need not to contend with them for Tithes or maintenance.
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(6) part (DIV2)
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723
4. If you are not your own, your whole Families are not your owne: use them therefore as Families that are dedicated to God.
4. If you Are not your own, your Whole Families Are not your own: use them Therefore as Families that Are dedicated to God.
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(6) part (DIV2)
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724
5. If you are not your owne, then your weaIth is not your own:
5. If you Are not your own, then your weaIth is not your own:
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(6) part (DIV2)
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725
honour God therefore with your substance, and with the first fruits of your increase, Prov. 3. 9. Doe you aske how? Is there no poor people that want the faithfull preaching of the Gospell for want of meanes,
honour God Therefore with your substance, and with the First fruits of your increase, Curae 3. 9. Do you ask how? Is there no poor people that want the faithful preaching of the Gospel for want of means,
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(6) part (DIV2)
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726
or other furtherance? Is there no godly Schollars that want meanes to maintain them at the Universities, to fit them for this Work? Is there no poore Neighbours about you that are ignorant, that if you buy them Bibles and Catechismes,
or other furtherance? Is there no godly Scholars that want means to maintain them At the Universities, to fit them for this Work? Is there no poor Neighbours about you that Are ignorant, that if you buy them Bibles and Catechisms,
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(6) part (DIV2)
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727
and hire them to learne them, might come to knowledge and to life? Are there no poore Children that you might set Apprentices to godly Masters, where soule and body might both have helps? The poore you have alwaies with you.
and hire them to Learn them, might come to knowledge and to life? are there no poor Children that you might Set Apprentices to godly Masters, where soul and body might both have helps? The poor you have always with you.
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(6) part (DIV2)
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728
It is not for want of objects for your Charity, if you hide your Talents, or consume them on your selves;
It is not for want of objects for your Charity, if you hide your Talents, or consume them on your selves;
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(6) part (DIV2)
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729
the time is comming when it would doe you more good, to have laid them out to your Masters use, then in pampering your flesh.
the time is coming when it would do you more good, to have laid them out to your Masters use, then in pampering your Flesh.
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(6) part (DIV2)
79
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730
Some grudge that God should have the Tenths; that is; that they should be consecrated to the maintenance of his service:
some grudge that God should have the Tenths; that is; that they should be consecrated to the maintenance of his service:
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(6) part (DIV2)
80
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731
but little do these consider, that All is His, and must All be accounted for; some question, whether now there bee such a sinne as sacriledge in Being:
but little do these Consider, that All is His, and must All be accounted for; Some question, whither now there be such a sin as sacrilege in Being:
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(6) part (DIV2)
80
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732
But little doe they consider that every sinne is a kind of sacriledge. When you dedicated your selfe to God, you dedicated all you had;
But little do they Consider that every sin is a kind of sacrilege. When you dedicated your self to God, you dedicated all you had;
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(6) part (DIV2)
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733
and it was Gods before, doe not take it from him againe:
and it was God's before, do not take it from him again:
cc pn31 vbds npg1 a-acp, vdb xx vvi pn31 p-acp pno31 av:
(6) part (DIV2)
80
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734
Remember the halving of Ananias! and give God All. Objection, But must we not provide for our Families?
remember the halving of Ananias! and give God All. Objection, But must we not provide for our Families?
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(6) part (DIV2)
80
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735
Answer. Yes, because God requires it, & in so doing you render it to him:Answer. Yes, Because God requires it, & in so doing you render it to him:
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(6) part (DIV2)
81
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736
That is given to him, which is expended in obedience to him, so be it you still prefer his most eminent interest.
That is given to him, which is expended in Obedience to him, so be it you still prefer his most eminent Interest.
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(6) part (DIV2)
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737
Lastly, If you are not your owne, then must not your Works be principally for your selves,
Lastly, If you Are not your own, then must not your Works be principally for your selves,
ord, cs pn22 vbr xx po22 d, av vmb xx po22 vvz vbi av-jn p-acp po22 n2,
(6) part (DIV2)
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738
but for him that oweth you.
but for him that owes you.
cc-acp p-acp pno31 cst vvz pn22.
(6) part (DIV2)
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739
As the scope of your lives must be to the honour of your Lord, so be sure that you hourly renew these intentions,
As the scope of your lives must be to the honour of your Lord, so be sure that you hourly renew these intentions,
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(6) part (DIV2)
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740
when you set your foot out of your doores, aske whether your businesse you go upon, be for God:
when you Set your foot out of your doors, ask whither your business you go upon, be for God:
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(6) part (DIV2)
82
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741
when you goe to your Rest, examine your selves what you have done that day for God;
when you go to your Rest, examine your selves what you have done that day for God;
c-crq pn22 vvb p-acp po22 n1, vvb po22 n2 r-crq pn22 vhb vdn d n1 p-acp np1;
(6) part (DIV2)
82
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742
especially let no opportunity over-slip you, wherein you may doe him extraordinary service.
especially let not opportunity overslip you, wherein you may do him extraordinary service.
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(6) part (DIV2)
82
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743
you must so performe the very labours of your Callings, that they may be ultimately for God:
you must so perform the very labours of your Callings, that they may be ultimately for God:
pn22 vmb av vvi dt j n2 pp-f po22 n2, cst pns32 vmb vbi av-j p-acp np1:
(6) part (DIV2)
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744
so love your dearest friends and enjoyments, that it be God that is principally loved in them.
so love your dearest Friends and enjoyments, that it be God that is principally loved in them.
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(6) part (DIV2)
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745
More particularly as to the businesse of the Day, what need I say more then in a word to apply this generall Doctrine to your speciall Worke.
More particularly as to the business of the Day, what need I say more then in a word to apply this general Doctrine to your special Work.
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(7) part (DIV2)
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746
1. If the Honourable Judges, and the Justices will remember, that they are Gods, and not their owne:
1. If the Honourable Judges, and the Justices will Remember, that they Are God's, and not their own:
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(7) part (DIV2)
84
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747
what a Rule and stay, will it bee to them for their Work? what an answer will it afford them against all solicitations, from carnall selfe,
what a Rule and stay, will it be to them for their Work? what an answer will it afford them against all solicitations, from carnal self,
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(7) part (DIV2)
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748
or importunate friends? viz. I am not mine owne, nor come I hither to doe mine owne Worke, I cannot therefore dispose of my selfe or it,
or importunate Friends? viz. I am not mine own, nor come I hither to do mine own Work, I cannot Therefore dispose of my self or it,
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(7) part (DIV2)
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749
but must doe as hee that owes me, doth command me:
but must do as he that owes me, does command me:
cc-acp vmb vdi c-acp pns31 cst vvz pno11, vdz vvi pno11:
(7) part (DIV2)
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750
How would this also incite them to promote Christs interest with their utmost power, and faithfully to owne the Causes which he owneth?
How would this also incite them to promote Christ Interest with their utmost power, and faithfully to own the Causes which he owneth?
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(7) part (DIV2)
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751
2. If all Counsellors, and Soliciters of Causes, did truly take themselves for Gods, and not their owne, they durst not plead for,
2. If all Counsellors, and Solicitors of Causes, did truly take themselves for God's, and not their own, they durst not plead for,
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(7) part (DIV2)
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752
nor solicite a Cause they knew which God disowneth:
nor solicit a Cause they knew which God disowneth:
ccx vvi dt n1 pns32 vvd r-crq np1 vvz:
(7) part (DIV2)
85
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753
They would remember that what they doe against the Innocent, or speake against a righteous Cause, is done and said against their Lord, from whom they may expect ere long to heare, in as much as you said,
They would Remember that what they do against the Innocent, or speak against a righteous Cause, is done and said against their Lord, from whom they may expect ere long to hear, in as much as you said,
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(7) part (DIV2)
85
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754
or did this against the least of these, you said, or did it against me.
or did this against the least of these, you said, or did it against me.
cc vdd d p-acp dt ds pp-f d, pn22 vvd, cc vdd pn31 p-acp pno11.
(7) part (DIV2)
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755
God is the great Patron of Innocency, and the Pleader of every righteous Cause, and he that will be so bold as to plead against him, had need of a large Fee to save him harmless.
God is the great Patron of Innocency, and the Pleader of every righteous Cause, and he that will be so bold as to plead against him, had need of a large Fee to save him harmless.
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(7) part (DIV2)
85
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756
Say not, it is your Calling which you must live by, unlesse you that once listed your selves in your Baptisme under Christ, will now take pay and make it your profession to fight against him:
Say not, it is your Calling which you must live by, unless you that once listed your selves in your Baptism under christ, will now take pay and make it your profession to fight against him:
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(7) part (DIV2)
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757
The emptier your Purses are of Gaine so gotten, the richer you are; or at least the fuller they are, you are so much the poorer:
The emptier your Purses Are of Gain so got, the Richer you Are; or At least the fuller they Are, you Are so much the Poorer:
dt jc po22 n2 vbr pp-f n1 av vvn, dt jc pn22 vbr; cc p-acp ds dt jc pns32 vbr, pn22 vbr av av-d dt jc:
(7) part (DIV2)
85
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758
As we that are Ministers doe find by experience, that it was not without provocation from us, that God of late hath let loose so many Hands,
As we that Are Ministers do find by experience, that it was not without provocation from us, that God of late hath let lose so many Hands,
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(7) part (DIV2)
85
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759
and Pens, and Tongues against us, though our calling is more evidently owned by God then any one in the world besides:
and Pens, and Tongues against us, though our calling is more evidently owned by God then any one in the world beside:
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(7) part (DIV2)
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760
so I doubt not but you may find upon due examination, that the late contempt which hath been cast upon your profession, is a reproofe of your guilt from God who did permit it.
so I doubt not but you may find upon due examination, that the late contempt which hath been cast upon your profession, is a reproof of your guilt from God who did permit it.
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(7) part (DIV2)
85
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761
Had Lawyers and Divines lesse lived to themselves, and more to God, we might have escaped,
Had Lawyers and Divines less lived to themselves, and more to God, we might have escaped,
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(7) part (DIV2)
85
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762
if not the scourge of reproachfull Tongues, yet at least the lashes of Conscience.
if not the scourge of reproachful Tongues, yet At least the Lashes of Conscience.
cs xx dt n1 pp-f j n2, av p-acp ds dt n2 pp-f n1.
(7) part (DIV2)
85
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763
To deale freely with you, Gentlemen, it is a matter that they who are strangers to your profession, can scarce put any fair construction upon;
To deal freely with you, Gentlemen, it is a matter that they who Are Strangers to your profession, can scarce put any fair construction upon;
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(7) part (DIV2)
85
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764
that the worst Cause for a little money, should find an Advocate among you! This driveth the standers by, upon this harsh Dilemma, to think that either your Understandings,
that the worst Cause for a little money, should find an Advocate among you! This drives the standers by, upon this harsh Dilemma, to think that either your Understandings,
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(7) part (DIV2)
85
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765
or your Consciences, are very bad.
or your Consciences, Are very bad.
cc po22 n2, vbr av j.
(7) part (DIV2)
85
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766
If indeed you so little know a good cause from a bad, then it must needs tempt men to think you very unskilfull in your profession.
If indeed you so little know a good cause from a bad, then it must needs tempt men to think you very unskilful in your profession.
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(7) part (DIV2)
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767
The seldome and smaller differences of Divines, in a more sublime and mysterious profession, is yet a discovery so farre off their ignorance,
The seldom and smaller differences of Divines, in a more sublime and mysterious profession, is yet a discovery so Far off their ignorance,
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(7) part (DIV2)
85
Image 13
768
and is imputed to their disgrace:
and is imputed to their disgrace:
cc vbz vvn p-acp po32 n1:
(7) part (DIV2)
85
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769
But when almost every Cause, even the worst that comes to the Barre, shall have some of you for it, and some against it;
But when almost every Cause, even the worst that comes to the Bar, shall have Some of you for it, and Some against it;
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(7) part (DIV2)
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770
and in the palpablest Cases you are some on one side, and some on the other, this strange difference of your judgments, doth seeme to bewray their weaknesse:
and in the palpablest Cases you Are Some on one side, and Some on the other, this strange difference of your Judgments, does seem to bewray their weakness:
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(7) part (DIV2)
85
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771
But if you know the Causes to be Bad which you Defend, and to bee Good which you oppose, it more evidently bewrayes a deplorate Conscience:
But if you know the Causes to be Bad which you Defend, and to be Good which you oppose, it more evidently betrays a deplorate Conscience:
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(7) part (DIV2)
85
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772
I speake not of your innocent or excusable mistakes, in Cases of great difficultie; nor yet of excusing a Cause bad in the maine from unjust aggravations:
I speak not of your innocent or excusable mistakes, in Cases of great difficulty; nor yet of excusing a Cause bad in the main from unjust aggravations:
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(7) part (DIV2)
85
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773
But when Money will hire you to plead for in justice against your own knowledge,
But when Money will hire you to plead for in Justice against your own knowledge,
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(7) part (DIV2)
85
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774
and to use your wits to defraud the Righteous, and spoile his Cause, or vexe him with delayes,
and to use your wits to defraud the Righteous, and spoil his Cause, or vex him with delays,
cc pc-acp vvi po22 n2 pc-acp vvi dt j, cc vvi po31 n1, cc vvi pno31 p-acp n2,
(7) part (DIV2)
85
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775
for the advantage of your unrighteous Clyent, I would not have your Conscience for all your gaines,
for the advantage of your unrighteous Client, I would not have your Conscience for all your gains,
p-acp dt n1 pp-f po22 j n1, pns11 vmd xx vhi po22 n1 p-acp d po22 n2,
(7) part (DIV2)
85
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776
nor your Accompt to make for all the world:
nor your Account to make for all the world:
ccx po22 vvb pc-acp vvi p-acp d dt n1:
(7) part (DIV2)
85
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777
Its sad that any knowne unrighteous Cause, should have a professed Christian in the face of a Christian Judicature to defend it,
Its sad that any known unrighteous Cause, should have a professed Christian in the face of a Christian Judicature to defend it,
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(7) part (DIV2)
85
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778
and Sathan should plead by the Tongues of men so deeply engaged to Christ:
and Sathan should plead by the Tongues of men so deeply engaged to christ:
cc np1 vmd vvi p-acp dt n2 pp-f n2 av av-jn vvn p-acp np1:
(7) part (DIV2)
85
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779
But its incomparably more sad, that almost every unjust Cause should finde a Patron, and no contentious, malicious person should bee more readie to doe wrong,
But its incomparably more sad, that almost every unjust Cause should find a Patron, and no contentious, malicious person should be more ready to do wrong,
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(7) part (DIV2)
85
Image 13
780
then some Lawyers to defend him, for a (deare bought) Fee!
then Some Lawyers to defend him, for a (deer bought) Fee!
cs d n2 pc-acp vvi pno31, p-acp dt (av-jn vvd) n1!
(7) part (DIV2)
85
Image 13
781
Did you honestly obey God, and speake not a word against your judgement, but leave every unjust man to defend his owne Cause, what peace would it bring to your Consciences? what honour to your now reproached Profession? what reliefe to the oppressed? and what an excellent cure to the troublesome contentions of proud or malicious men?
Did you honestly obey God, and speak not a word against your judgement, but leave every unjust man to defend his own Cause, what peace would it bring to your Consciences? what honour to your now reproached Profession? what relief to the oppressed? and what an excellent cure to the troublesome contentions of proud or malicious men?
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(7) part (DIV2)
85
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782
3. To you Jurers and Witnesses, I shall say but this, you also are not your own;
3. To you Jurers and Witnesses, I shall say but this, you also Are not your own;
crd p-acp pn22 n2 cc n2, pns11 vmb vvi p-acp d, pn22 av vbr xx po22 d;
(7) part (DIV2)
86
Image 13
783
and he that oweth you, hath told you, That hee will not hold him guiltlesse, that taketh his Name in vaine:
and he that owes you, hath told you, That he will not hold him guiltless, that Takes his Name in vain:
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(7) part (DIV2)
86
Image 13
784
Its much into your hands, that the Law hath committed the Cause of the Just;
Its much into your hands, that the Law hath committed the Cause of the Just;
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(7) part (DIV2)
86
Image 13
785
should you betray it by perjury and false witnesse, while there is a Conscience in your guilty breast,
should you betray it by perjury and false witness, while there is a Conscience in your guilty breast,
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(7) part (DIV2)
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Image 13
786
and a God in Heaven, you shall not want a witnesse of your sinne, or a revenger of the oppressed,
and a God in Heaven, you shall not want a witness of your sin, or a revenger of the oppressed,
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(7) part (DIV2)
86
Image 13
787
if the blood of Christ on your sound repentance do not rescue you.
if the blood of christ on your found Repentance do not rescue you.
cs dt n1 pp-f np1 p-acp po22 j n1 vdb xx vvi pn22.
(7) part (DIV2)
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788
4. If Plantiffe and Defendant, did well consider that they are not their owne, they would not be too prone to quarrels,
4. If Plaintiff and Defendant, did well Consider that they Are not their own, they would not be too prove to quarrels,
crd cs n1 cc n1, vdd av vvi cst pns32 vbr xx po32 d, pns32 vmd xx vbi av j p-acp n2,
(7) part (DIV2)
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Image 13
789
but would lose their right, when God the chiefe Proprietor did require it.
but would loose their right, when God the chief Proprietor did require it.
cc-acp vmd vvi po32 n-jn, c-crq np1 dt j-jn n1 vdd vvi pn31.
(7) part (DIV2)
87
Image 13
790
Why doe you not rather take wrong, and suffer your selves to bee defrauded, then doe wrong and defraud,
Why do you not rather take wrong, and suffer your selves to be defrauded, then do wrong and defraud,
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(7) part (DIV2)
87
Image 13
791
and that your Brethren? 1 Cor. 6. 7, 8, 9. To conclude:
and that your Brothers? 1 Cor. 6. 7, 8, 9. To conclude:
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(7) part (DIV2)
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Image 13
792
I earnestly intreat you all that have heard me this day, that when you come home, you will betake your selves to a sober consideration of the claime that God hath laid to you,
I earnestly entreat you all that have herd me this day, that when you come home, you will betake your selves to a Sobrium consideration of the claim that God hath laid to you,
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(7) part (DIV2)
88
Image 13
793
and the Right he hath in you, and all that you have:
and the Right he hath in you, and all that you have:
cc dt n-jn pns31 vhz p-acp pn22, cc d cst pn22 vhb:
(7) part (DIV2)
88
Image 13
794
and resolve without any further delay, to give him his own, and give it not to his enemies, and yours.
and resolve without any further Delay, to give him his own, and give it not to his enemies, and yours.
cc vvb p-acp d jc n1, pc-acp vvi pno31 po31 d, cc vvb pn31 xx p-acp po31 n2, cc png22.
(7) part (DIV2)
88
Image 13
795
When you see the Judgement set, and the Prisoners waiting to receive their sentence, remember with what unconceiveable Glory and Terror, your Judge will shortly come to demand his Due;
When you see the Judgement Set, and the Prisoners waiting to receive their sentence, Remember with what unconceivable Glory and Terror, your Judge will shortly come to demand his Due;
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(7) part (DIV2)
88
Image 13
796
and what an enquiry must be made into the tenor of your lives.
and what an enquiry must be made into the tenor of your lives.
cc q-crq dt n1 vmb vbi vvn p-acp dt n1 pp-f po22 n2.
(7) part (DIV2)
88
Image 13
797
As you see the Eclipsed Sun withdraw its light, so remember, how before this dreadfull finall Judgement, the Sunne and Moone,
As you see the Eclipsed Sun withdraw its Light, so Remember, how before this dreadful final Judgement, the Sun and Moon,
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(7) part (DIV2)
88
Image 13
798
and whole frame of Nature shall be dissolved!
and Whole frame of Nature shall be dissolved!
cc j-jn n1 pp-f n1 vmb vbi vvn!
(7) part (DIV2)
88
Image 13
799
and how God will withdraw the light of his countenance from those that have neglected him in the day of their Visitation.
and how God will withdraw the Light of his countenance from those that have neglected him in the day of their Visitation.
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(7) part (DIV2)
88
Image 13
800
As ever you would bee His, then see that you be His now;
As ever you would be His, then see that you be His now;
p-acp av pn22 vmd vbi po31, av vvi cst pn22 vbb po31 av;
(7) part (DIV2)
88
Image 13
801
owne him as your absolute Lord, if you expect he should owne you then as his People.own him as your absolute Lord, if you expect he should own you then as his People.
d pno31 p-acp po22 j n1, cs pn22 vvb pns31 vmd vvi pn22 av c-acp po31 n1.
(7) part (DIV2)
88
Image 13
802
Woe to you that ever you were Borne, if you put God then to distraine for his Due, and to take that up in your punishment, which you denyed to give him in voluntary obedience.
Woe to you that ever you were Born, if you put God then to distrain for his Due, and to take that up in your punishment, which you denied to give him in voluntary Obedience.
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(7) part (DIV2)
88
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803
You would All be His in the time of your extremity, then you cry to him as your God for deliverance.
You would All be His in the time of your extremity, then you cry to him as your God for deliverance.
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(7) part (DIV2)
88
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804
Heare him now, if you would then be heard: live to him now, & live with him for ever.
Hear him now, if you would then be herd: live to him now, & live with him for ever.
vvb pno31 av, cs pn22 vmd av vbi vvn: vvb p-acp pno31 av, cc vvi p-acp pno31 p-acp av.
(7) part (DIV2)
88
Image 13
805
A Popish Priest can perswade multitudes of Men and Women, to renounce the very possession of worldly Goods,
A Popish Priest can persuade Multitudes of Men and Women, to renounce the very possession of worldly Goods,
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(7) part (DIV2)
88
Image 13
806
and the exercise of their outward Callings, in a mistaken devotednesse to God.
and the exercise of their outward Callings, in a mistaken devotedness to God.
cc dt n1 pp-f po32 j n2, p-acp dt j-vvn n1 p-acp np1.
(7) part (DIV2)
88
Image 13
807
May not I then hope to prevaile with you, to devote your selves with the fruit of your Callings and Possessions to his unquestionable service? Will the Lord of mercy but fasten these perswasions upon your hearts, and cause them to prevaile;
May not I then hope to prevail with you, to devote your selves with the fruit of your Callings and Possessions to his unquestionable service? Will the Lord of mercy but fasten these persuasions upon your hearts, and cause them to prevail;
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(7) part (DIV2)
88
Image 13
808
what a happie day will this prove to us all:
what a happy day will this prove to us all:
r-crq dt j n1 vmb d vvi p-acp pno12 d:
(7) part (DIV2)
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God will have his Owne, the Church will have your utmost helpe, the soules of those about you, will have the fruit of your diligence and good examples;
God will have his Own, the Church will have your utmost help, the Souls of those about you, will have the fruit of your diligence and good Examples;
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the Common-Wealth will have the fruit of your fidelitie, the poor will have the benefit of your charitie, I shall have the desired end of my labour,
the commonwealth will have the fruit of your Fidis, the poor will have the benefit of your charity, I shall have the desired end of my labour,
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and your selves will have the great and everlasting gaine.
and your selves will have the great and everlasting gain.
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A SERMON of the absolute Soveraignty of CHRIST. Psal. 2. 10, 11, 12. Be wise now therefore, O ye Kings:
A SERMON of the absolute Sovereignty of CHRIST. Psalm 2. 10, 11, 12. Be wise now Therefore, Oh you Kings:
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be instructed, ye Judges of the Earth. Serve the Lord with feare, and rejoyce with trembling, &c. TO waste this precious hour in an invective against injustice and its associates, is none of my purpose;
be instructed, you Judges of the Earth. Serve the Lord with Fear, and rejoice with trembling, etc. TO waste this precious hour in an invective against injustice and its associates, is none of my purpose;
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they are sinnes so directly against the principles in Nature so well knowne, I beleeve to you all,
they Are Sins so directly against the principles in Nature so well known, I believe to you all,
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and so commonly preached against upon these occasions, that upon the penaltie of forfeiting the credit of my discretion, I am bound to make choice of a more necessary subject.
and so commonly preached against upon these occasions, that upon the penalty of forfeiting the credit of my discretion, I am bound to make choice of a more necessary Subject.
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What? have we need to spend our time and studies to perswade Christians from Bribery, Perjury,
What? have we need to spend our time and studies to persuade Christians from Bribery, Perjury,
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and Oppression? and from licking up the vomit which Pagans have cast out? and that in an Age of blood and desolation,
and Oppression? and from licking up the vomit which Pagans have cast out? and that in an Age of blood and desolation,
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when God is taking the proudest Oppressors by the throat, and raising Monuments of Justice upon the ruines of the unjust.
when God is taking the proudest Oppressors's by the throat, and raising Monuments of justice upon the ruins of the unjust.
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And I would faine believe that no corrupt Lawyers doe attend your Judicatures, & that Iezabels witnesses dwell not in our Country,
And I would feign believe that no corrupt Lawyers do attend your Judicatures, & that Jezebel's Witnesses dwell not in our Country,
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nor yet a Jurie that feare not an Oath:
nor yet a Jury that Fear not an Oath:
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I have therefore chosen another subject, which being of the greatest moment, can never be unseasonable,
I have Therefore chosen Another Subject, which being of the greatest moment, can never be unseasonable,
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even to proclaime him who is constituted the King and Judge of All to acquaint you with his pleasure, and to demand your subjection.
even to proclaim him who is constituted the King and Judge of All to acquaint you with his pleasure, and to demand your subjection.
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The chiefe scope of the Psalme is, To foretell the extent and prevalency of the Kingdome of Christ, admonishing his enemies to submit to his Government, deriding the vanity of their opposing projects and furie,
The chief scope of the Psalm is, To foretell the extent and prevalency of the Kingdom of christ, admonishing his enemies to submit to his Government, deriding the vanity of their opposing projects and fury,
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and forewarning them of their ruine if they come not in.
and forewarning them of their ruin if they come not in.
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The verses which I have read, are the Application of the foregoing prediction by a serious admonition to the proudest offenders:
The Verses which I have read, Are the Application of the foregoing prediction by a serious admonition to the proudest offenders:
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They containe, 1. The Persons admonished;
They contain, 1. The Persons admonished;
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[ Kings and Judges ] 2. Their Dutie. 1. In generall to God [ serve him ] with the adjuncts annexed. 1. Rejoycing. 2. Feare and trembling. 2. More specially their Dutie to the Sonne, [ Kiss him.
[ Kings and Judges ] 2. Their Duty. 1. In general to God [ serve him ] with the adjuncts annexed. 1. Rejoicing. 2. fear and trembling. 2. More specially their Duty to the Son, [ Kiss him.
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] 3. The Motives to this Dutie. 1. Principally and directly expressed [ lest hee be angry ] which anger is set forth by the effect [ and ye perish;
] 3. The Motives to this Duty. 1. Principally and directly expressed [ lest he be angry ] which anger is Set forth by the Effect [ and you perish;
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] which perishing is aggravated, 1. From the suddenness and unexpectednesse [ in the way. ] 2. From the dreadfulnesse [ kindled.
] which perishing is aggravated, 1. From the suddenness and unexpectedness [ in the Way. ] 2. From the dreadfulness [ kindled.
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] 1. It is fire, and will kindle and burne. 2. A little of it will produce this sad effect. 3. It will be Woe to those that doe not escape it;
] 1. It is fire, and will kindle and burn. 2. A little of it will produce this sad Effect. 3. It will be Woe to those that do not escape it;
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which Woe is set forth by the contrary happinesse of those that by submission do escape. 2. The motives subservient and implyed, are in the monitory words, [ bee wise, bee learned ] q. d.
which Woe is Set forth by the contrary happiness of those that by submission do escape. 2. The motives subservient and employed, Are in the monitory words, [ be wise, be learned ] q. worser.
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else you wil shew and prove your selves men of ignorance and madnesse, unlearned and unwise.
Else you will show and prove your selves men of ignorance and madness, unlearned and unwise.
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Some Questions here we should answer, for explication of the termes. As
some Questions Here we should answer, for explication of the terms. As
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1. Whether the Lord in verse 11. and the Sonne in verse 12. bee both meant of Christ the second person?
1. Whither the Lord in verse 11. and the Son in verse 12. bee both meant of christ the second person?
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2. Whether the Anger here mentioned, be the anger of the Father or the Sonne, [ lest he be angry.
2. Whither the Anger Here mentioned, be the anger of the Father or the Son, [ lest he be angry.
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] I might spend much time here to little purpose, in shewing you the different judgement of Divines, of these,] I might spend much time Here to little purpose, in showing you the different judgement of Divines, of these,
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when in the issue there is no great difference which way ever we take them.
when in the issue there is no great difference which Way ever we take them.
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3. What is meant by [ Kissing the Sonne? ] I answer, According to it's threefold object, it hath a threefold duty contained in it.
3. What is meant by [ Kissing the Son? ] I answer, According to it's threefold Object, it hath a threefold duty contained in it.
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1. We kiss the Feet in token of Subjection; so must wee kiss the Sonne. 2. We kiss the Hand in token of Dependance;
1. We kiss the Feet in token of Subjection; so must we kiss the Son. 2. We kiss the Hand in token of Dependence;
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so must wee kiss the hand of Christ;
so must we kiss the hand of christ;
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that is, Resigne our selves to him, and expect all our happinesse and receivings from him.
that is, Resign our selves to him, and expect all our happiness and receivings from him.
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3. We kisse the mouth in token of love and friendship; and so also must we kiss the Sonne.
3. We kiss the Mouth in token of love and friendship; and so also must we kiss the Son.
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4. What is meant by [ Perishing in the way ] I answer, (omitting the varietie of interpretations) it is their sudden unexpected perishing in the heat of their rage,
4. What is meant by [ Perishing in the Way ] I answer, (omitting the variety of interpretations) it is their sudden unexpected perishing in the heat of their rage,
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and in pursuit of their designs against the Kingdome of Christ. I know no other termes of any great difficultie here.
and in pursuit of their designs against the Kingdom of christ. I know no other terms of any great difficulty Here.
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Many Observations might bee hence raised: As
Many Observations might be hence raised: As
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1. Serving the Lord is the great work and businesse that the World hath to do.
1. Serving the Lord is the great work and business that the World hath to do.
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2. This service should be accompanied with rejoycing. 3. So should it also with fear and trembling.
2. This service should be accompanied with rejoicing. 3. So should it also with Fear and trembling.
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4. There is no such opposition between spirituall Joy and Feare, but that they may and must consist together.
4. There is no such opposition between spiritual Joy and fear, but that they may and must consist together.
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5. Scripture useth familiar expressions, concerning mans communion with Christ, (such as this; Kiss the Sonne.)
5. Scripture uses familiar expressions, Concerning men communion with christ, (such as this; Kiss the Son.)
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6. There is anger in God, or that which we cannot conceive better of then under the Notion of Anger.
6. There is anger in God, or that which we cannot conceive better of then under the Notion of Anger.
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7. There is a way to kindle this Anger; it is man that kindleth it. 8. The way to kindle it chiefly, is not kissing the Son.
7. There is a Way to kindle this Anger; it is man that kindleth it. 8. The Way to kindle it chiefly, is not kissing the Son.
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9. The kindling of it will be the perishing of the sinner. 10. The Enemies of Christ shall perish suddenly and unexpectly.
9. The kindling of it will be the perishing of the sinner. 10. The Enemies of christ shall perish suddenly and unexpectly.
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11. A little of Gods anger will utterly undoe them. 12. They are blessed men that scape it, and miserable that must feel it.
11. A little of God's anger will utterly undo them. 12. They Are blessed men that escape it, and miserable that must feel it.
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13. It is therefore notorious folly to neglect Christ and stand out.
13. It is Therefore notorious folly to neglect christ and stand out.
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14. Kings, Judges, and Rulers of the earth, are the first men that Christ summons in,
14. Kings, Judges, and Rulers of the earth, Are the First men that christ summons in,
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and the chiefe in the Calamitie if they stand out.
and the chief in the Calamity if they stand out.
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But I will draw the scope of the Text into this one Doctrine; in the handling whereof, I shall spend the time allotted me.
But I will draw the scope of the Text into this one Doctrine; in the handling whereof, I shall spend the time allotted me.
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Doct. No Power or Priviledge can save that man from the fearefull sudden consuming wrath of God, that doth not unfe•gnedly love, depend upon,
Doct. No Power or Privilege can save that man from the fearful sudden consuming wrath of God, that does not unfe•gnedly love, depend upon,
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and subject himselfe unto the Lord Jesus Christ. and Subject himself unto the Lord jesus christ.
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If they be the greatest Kings and Judges, yet if they doe not kiss the Mouth, the Hand, the Feet of Christ, his wrath will be kindled,
If they be the greatest Kings and Judges, yet if they do not kiss the Mouth, the Hand, the Feet of christ, his wrath will be kindled,
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and they will perish in the way of their rebellion and neglect.
and they will perish in the Way of their rebellion and neglect.
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In handling this point I shall observe this Order. 1. I will shew you what this love, dependance,
In handling this point I shall observe this Order. 1. I will show you what this love, dependence,
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and subjection are. 2. What wrath it is that will thus kindle and consume them. 3. Why this kissing the Sonne is the onely way to escape it. 4. Why no Power or Priviledge else can procure their escape. 5. The Application.
and subjection Are. 2. What wrath it is that will thus kindle and consume them. 3. Why this kissing the Son is the only Way to escape it. 4. Why no Power or Privilege Else can procure their escape. 5. The Application.
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For the first, I shall onely give you a naked description, wishing that I had time for a fuller explication.
For the First, I shall only give you a naked description, wishing that I had time for a fuller explication.
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1. Subjection to Christ is, The acknowledging of his absolute soveraignty both as he is God, Creator,
1. Subjection to christ is, The acknowledging of his absolute sovereignty both as he is God, Creator,
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and as Redeemer over all the world, and particularly our selves;
and as Redeemer over all the world, and particularly our selves;
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and a hearty consent to this his soveraignty, especially that he be our Lord, and his Lawes our Rule,
and a hearty consent to this his sovereignty, especially that he be our Lord, and his Laws our Rule,
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and a delivering up our selves to him to be governed accordingly.
and a delivering up our selves to him to be governed accordingly.
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2. This dependance on Christ is, when acknowledging the sufficiencie of his satisfaction, and his power & willingnes to save all that receive him, manifested in his free universall offer in the Gospell, wee doe heartily accept him for our onely Saviour,
2. This dependence on christ is, when acknowledging the sufficiency of his satisfaction, and his power & willingness to save all that receive him, manifested in his free universal offer in the Gospel, we do heartily accept him for our only Saviour,
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and accordingly (renouncing all other) do waite upon him believingly for the benefits of his sufferings and office,
and accordingly (renouncing all other) do wait upon him believingly for the benefits of his sufferings and office,
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and the performance of his faithfull Covenant to us, in restoring us to all the blessings which wee lost,
and the performance of his faithful Covenant to us, in restoring us to all the blessings which we lost,
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and advancing us to a farre greater everlasting Glorie.
and advancing us to a Far greater everlasting Glory.
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3. This affection to Christ is, when in the knowledge & sence of his love to us, both common and especiall,
3. This affection to christ is, when in the knowledge & sense of his love to us, both Common and especial,
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and of his own excellency, and the blessedness of enjoying him, and the Father and life by him;
and of his own excellency, and the blessedness of enjoying him, and the Father and life by him;
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our hearts doe chuse him, and the Father by him as our onely happinesse, and accordingly love him above all things in the world.
our hearts do choose him, and the Father by him as our only happiness, and accordingly love him above all things in the world.
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As this three-fold Description containeth the summe of the Gospel, so hath it nothing but what is of necessity to sound Christianity.
As this threefold Description Containeth the sum of the Gospel, so hath it nothing but what is of necessity to found Christianity.
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If any one of these three bee not found in thy heart, either I have little skill in Divinity,
If any one of these three bee not found in thy heart, either I have little skill in Divinity,
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or thou hast no true Christianity, nor canst be saved in that condition.
or thou hast no true Christianity, nor Canst be saved in that condition.
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Object. But doth not the Scripture make believing of the condition of the Covenant? but here is a great deale more then believing.Object. But does not the Scripture make believing of the condition of the Covenant? but Here is a great deal more then believing.
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Answ. Sometime Fath is taken in a narrower sence, and then it is not made the sole condition of the New Covenant,Answer Sometime Fath is taken in a narrower sense, and then it is not made the sole condition of the New Covenant,
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but repentance and forgiving others, are joyned with it as conditions of our forgivenesse, and obedience,
but Repentance and forgiving Others, Are joined with it as conditions of our forgiveness, and Obedience,
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and perseverance, as conditions of our continued justification and salvation.
and perseverance, as conditions of our continued justification and salvation.
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But when Faith is made the sole condition of the Covenant, then it comprehendeth essentially (not only supposeth as precedent or concomitant) if not all three,
But when Faith is made the sole condition of the Covenant, then it comprehendeth essentially (not only Supposeth as precedent or concomitant) if not all three,
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yet at least the two first of the fore-described qualifications, viz. Dependance, and Subjection, which if it were well understood, would much free the common sort of Christians from their soul-destroying mistakes,
yet At least the two First of the fore-described qualifications, viz. Dependence, and Subjection, which if it were well understood, would much free the Common sort of Christians from their soul-destroying mistakes,
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and the Body of Divinity from a multitude of common errors, and our Religion from much of that reproach of Solifidianisme which is cast upon it by the Papists.
and the Body of Divinity from a multitude of Common errors, and our Religion from much of that reproach of Solifidianism which is cast upon it by the Papists.
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2. I must be as briefe in opening the second thing, viz. What wrath it is that will thus kindle and consume them? What wrath is in God, we need not here trouble our selves to enquire;
2. I must be as brief in opening the second thing, viz. What wrath it is that will thus kindle and consume them? What wrath is in God, we need not Here trouble our selves to inquire;
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But onely what is intimated in the threats or curses of the Covenants. As there are two Covenants, so each hath his proper penalty for its violation.
But only what is intimated in the Treats or curses of the Covenants. As there Are two Covenants, so each hath his proper penalty for its violation.
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1. Then till men doe come in and submit to Christ, they lye under the wrath of God for all their sinnes as they are against the Covenant of Works,
1. Then till men do come in and submit to christ, they lie under the wrath of God for all their Sins as they Are against the Covenant of Works,
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or they are lyable to the curse of that Covenant: Christs death hath taken away the curse of that Covenant, not absolutely from any man,
or they Are liable to the curse of that Covenant: Christ death hath taken away the curse of that Covenant, not absolutely from any man,
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but conditionally, which becomes absolute when the condition is performed.
but conditionally, which becomes absolute when the condition is performed.
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The Elect themselves are not by nature under the Covenant of Grace, but remaine under the curse of the first Covenant, till they come into Christ.
The Elect themselves Are not by nature under the Covenant of Grace, but remain under the curse of the First Covenant, till they come into christ.
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2. Whosoever rejecteth or neglecteth this Grace, and so finally breaketh the New Covenant, must also bear the curse or penalty thereof, besides all the former, which will be a farre greater curse,
2. Whosoever rejecteth or neglecteth this Grace, and so finally breaks the New Covenant, must also bear the curse or penalty thereof, beside all the former, which will be a Far greater curse,
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even as the blessings of this Covenant are farre greater then those of the first.
even as the blessings of this Covenant Are Far greater then those of the First.
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It was a heavy punishment to be cast out of Paradise, and from the presence and favour of God,
It was a heavy punishment to be cast out of Paradise, and from the presence and favour of God,
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and to be cursed by him, and subjected to eternall death, and all Creatures below cursed for our sakes, to beare all those curses and plagues threatned in Deut. 27. and 28. and to have the wrath of God smoake against us, &c. as Deut. 29. 20. But of how much sorer punishment shall hee bee thought worthy, that doth tread under foot the blood of this Covenant,
and to be cursed by him, and subjected to Eternal death, and all Creatures below cursed for our sakes, to bear all those curses and plagues threatened in Deuteronomy 27. and 28. and to have the wrath of God smoke against us, etc. as Deuteronomy 29. 20. But of how much Sorer punishment shall he be Thought worthy, that does tread under foot the blood of this Covenant,
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and do despite to the spirit of Grace, Heb. 10. 28, 29. It is true, that for all other sinnes, the wrath of God commeth upon the Children of disobedience (or unperswadableness) that is, on them that will not be perswaded to obey the Lord Christ, Ephe. 5. 6. But it is on no other with us,and do despite to the Spirit of Grace, Hebrew 10. 28, 29. It is true, that for all other Sins, the wrath of God comes upon the Children of disobedience (or Unpersuadableness) that is, on them that will not be persuaded to obey the Lord christ, Ephes 5. 6. But it is on no other with us,
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for this is the condemnation, that light is come into the world, and men love darknesse rather then light, Joh. 1. 19.
for this is the condemnation, that Light is come into the world, and men love darkness rather then Light, John 1. 19.
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3. Why is this kissing the Sonne, (that is, loving, depending on, and submitting to him) the onely way to escape these curses?
3. Why is this kissing the Son, (that is, loving, depending on, and submitting to him) the only Way to escape these curses?
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Answ. 1. The most proper and primary reason which can be given is, The will of the great Law-giver, who having absolute soveraignty over us, might dispose of us as he please,Answer 1. The most proper and primary reason which can be given is, The will of the great Lawgiver, who having absolute sovereignty over us, might dispose of us as he please,
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and make us such Laws and Conditions as seeme best to his wisdome, upon which our justification and salvation should depend:
and make us such Laws and Conditions as seem best to his Wisdom, upon which our justification and salvation should depend:
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He hath resolved that this shall be the onely condition and way, & that as no man shall be justified by a meere Christ,
He hath resolved that this shall be the only condition and Way, & that as no man shall be justified by a mere christ,
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or his death abstracted from Faith, (that is of Age and use of Reason;) so this Faith shall be the condition upon which they shall be justified:
or his death abstracted from Faith, (that is of Age and use of Reason;) so this Faith shall be the condition upon which they shall be justified:
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or, as a Christ neglected shall save no man, so the accepting or receiving of him, shall justifie and save them,
or, as a christ neglected shall save no man, so the accepting or receiving of him, shall justify and save them,
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as the condition of the Covenant performed, under which Notion it is that Faith justifieth. 2. Yet other improper or subordinate Reasons (which receive their life from the former,
as the condition of the Covenant performed, under which Notion it is that Faith Justifieth. 2. Yet other improper or subordinate Reasons (which receive their life from the former,
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and without it would be no Reasons) may be given; as 1. From the equity;
and without it would be no Reasons) may be given; as 1. From the equity;
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and 2. From the sutablenesse and conveniency. 1. It is but equall that he who hath bought us, and that so dearly,
and 2. From the suitableness and conveniency. 1. It is but equal that he who hath bought us, and that so dearly,
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and from a state so deplorable and desperate as we were in, should be acknowledged and accepted for our Saviour and our Lord;
and from a state so deplorable and desperate as we were in, should be acknowledged and accepted for our Saviour and our Lord;
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and that we who are not our owne, but are bought with a price, should glorifie him with our bodies and souls which are his, 1 Cor. 6. 20. & 7. 23. Especially when for that end he both dyed and rose againe, that hee might rule,
and that we who Are not our own, but Are bought with a price, should Glorify him with our bodies and Souls which Are his, 1 Cor. 6. 20. & 7. 23. Especially when for that end he both died and rose again, that he might Rule,
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or be Lord over both quick and dead, Rom. 14. 9. If one of you should buy a man from the Galleyes or Gallowes, with the price of your whole estate,
or be Lord over both quick and dead, Rom. 14. 9. If one of you should buy a man from the Galleys or Gallows, with the price of your Whole estate,
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or the life of your only Sonne;
or the life of your only Son;
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would you not expect that he should bee at your dispose? that he should love you, depend on you, and be subject to you:
would you not expect that he should be At your dispose? that he should love you, depend on you, and be Subject to you:
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2. And as salvation by free Grace through Christ, is a way most sutable to Gods honour,
2. And as salvation by free Grace through christ, is a Way most suitable to God's honour,
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and to our own necessitous and low condition, so in subordination thereto, the way of believing is most rationally conducible to the same ends.
and to our own necessitous and low condition, so in subordination thereto, the Way of believing is most rationally conducible to the same ends.
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As wee could not have had a fitter way to the Father then by Christ,
As we could not have had a fitter Way to the Father then by christ,
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so neither could there be a fitter way to Christ, or meanes to partake of him, then by Faith.
so neither could there be a fitter Way to christ, or means to partake of him, then by Faith.
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For, though I cannot call it the instrumentall Cause of our justification, either Active or Passive;
For, though I cannot call it the instrumental Cause of our justification, either Active or Passive;
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yet is this Faith (or Acceptation of Christ, for our Saviour and King, which is here called [ Kissing the Sonne ] the fairest condition that wee could reasonably expect,
yet is this Faith (or Acceptation of christ, for our Saviour and King, which is Here called [ Kissing the Son ] the Fairest condition that we could reasonably expect,
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and the most apparently tending to the honour of our Redeemer;
and the most apparently tending to the honour of our Redeemer;
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applying and appropriating to our selves the person, righteousnesse, and benefits procured and offered, but not the least of the honour of the Work.
applying and appropriating to our selves the person, righteousness, and benefits procured and offered, but not the least of the honour of the Work.
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All wee doe, is but to accept what Christ hath procured, and that must be by the speciall assistance of his spirit too.
All we do, is but to accept what christ hath procured, and that must be by the special assistance of his Spirit too.
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4. The fourth thing I promised, is to shew you, Why no other Priviledge or Power in the world, can save him that doth not kiss the Sonne? It may here suffice, that I have shewed you Gods determination to the contrary.
4. The fourth thing I promised, is to show you, Why no other Privilege or Power in the world, can save him that does not kiss the Son? It may Here suffice, that I have showed you God's determination to the contrary.
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But further consider, (if any should hope to scape by their Dignities, Titles, Friends, Strength,
But further Consider, (if any should hope to escape by their Dignities, Titles, Friends, Strength,
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or any other endowments or vertuous qualifications) 1. What is their taske? 2. What is their power to perform it?
or any other endowments or virtuous qualifications) 1. What is their task? 2. What is their power to perform it?
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1. They must resist the unresistable will of God:
1. They must resist the unresistable will of God:
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They must doe that which Heaven or Earth, Men or Devils were never able yet to doe:
They must do that which Heaven or Earth, Men or Devils were never able yet to do:
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They have resisted his Lawes and his love, but they could never resist his purpose or his power.
They have resisted his Laws and his love, but they could never resist his purpose or his power.
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The power that undertaketh to save an Enemie, or neglecter of Christ, must first overcome the power of the Almightie,
The power that undertaketh to save an Enemy, or neglecter of christ, must First overcome the power of the Almighty,
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and conquer him that doth command the World:
and conquer him that does command the World:
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And who hath the strength that is sufficient for this? Sinner, before thou venture thy soule upon such a mad conceit,
And who hath the strength that is sufficient for this? Sinner, before thou venture thy soul upon such a mad conceit,
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or think to be saved whether God will or not, trie first thy skill and strength in some inferiour attempt;
or think to be saved whither God will or not, try First thy skill and strength in Some inferior attempt;
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Bid the Sunne or Moon stand still in the Firmament, invert the severall seasons of the yeare:
Bid the Sun or Moon stand still in the Firmament, invert the several seasons of the year:
vvb dt n1 cc n1 vvb av p-acp dt n1, vvb dt j n2 pp-f dt n1:
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Bid the snow and frost to come in summer, and the flowers and fruits to spring in winter:
Bid the snow and frost to come in summer, and the flowers and fruits to spring in winter:
vvb dt n1 cc n1 pc-acp vvi p-acp n1, cc dt n2 cc n2 pc-acp vvi p-acp n1:
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command the streames to turn their course, or the Tide its times, or the winds their motion.
command the streams to turn their course, or the Tide its times, or the winds their motion.
vvb dt n2 pc-acp vvi po32 n1, cc dt n1 po31 n2, cc dt n2 po32 n1.
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If these will obey thee, and thy word can prevaile with them against the Law of their Creator,
If these will obey thee, and thy word can prevail with them against the Law of their Creator,
cs d vmb vvi pno21, cc po21 n1 vmb vvi p-acp pno32 p-acp dt n1 pp-f po32 n1,
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then maist thou proceed with the greater confidence and courage, and have some hope to save the neglecters of Christ:
then Mayest thou proceed with the greater confidence and courage, and have Some hope to save the neglecters of christ:
av vm2 pns21 vvi p-acp dt jc n1 cc n1, cc vhb d n1 pc-acp vvi dt n2 pp-f np1:
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Or try first whether thou canst save thy present life against the course of nature and will of God;
Or try First whither thou Canst save thy present life against the course of nature and will of God;
cc vvi ord cs pns21 vm2 vvi po21 j n1 p-acp dt n1 pp-f n1 cc n1 pp-f np1;
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937
call back thine age and yeares that are past; command thy paines and sickness to be gone;
call back thine age and Years that Are past; command thy pains and sickness to be gone;
vvb av po21 n1 cc n2 cst vbr j; vvb po21 n2 cc n1 pc-acp vbi vvn;
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chide back this bold approaching death:
chide back this bold approaching death:
vvb av d j vvg n1:
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939
Will they not obey thee? Canst thou do none of these? How then canst thou expect the saving of thy soule against the determinate will and way of God? Where dwelleth that man,
Will they not obey thee? Canst thou do none of these? How then Canst thou expect the Saving of thy soul against the determinate will and Way of God? Where dwells that man,
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or what was his name, that did neglect Christ, and yet escape damnation? Who hath hardned himself against him,
or what was his name, that did neglect christ, and yet escape damnation? Who hath hardened himself against him,
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and hath prospered? Iob 9. 4. And dost thou think then to bee the first? Thou maist perhaps knock boldly at the Gate of Heaven,
and hath prospered? Job 9. 4. And dost thou think then to be the First? Thou Mayest perhaps knock boldly At the Gate of Heaven,
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and plead thy Greatness, thy Vertues, thy Almesdeeds and formall devotion; but thou shalt receive a sadder answer then thou dost expect:
and plead thy Greatness, thy Virtues, thy Almsdeeds and formal devotion; but thou shalt receive a sadder answer then thou dost expect:
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943
Jesus we know, and obediential Faith in him we know; but who are ye? jesus we know, and obediential Faith in him we know; but who Are you?
np1 pns12 vvb, cc j n1 p-acp pno31 pns12 vvb; cc-acp r-crq vbr pn22?
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2. He that will save the soul that loveth not, dependeth not on, and subjecteth not himselfe to Christ, must first make false the word of God,
2. He that will save the soul that loves not, dependeth not on, and subjecteth not himself to christ, must First make false the word of God,
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and make the true and faithfull God a lyer: this is another part of his taske;
and make the true and faithful God a liar: this is Another part of his task;
cc vvi dt j cc j np1 dt n1: d vbz j-jn n1 pp-f po31 n1;
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God hath given it under his hand for truth, That he that believeth not, is condemned already, Joh. 3. 18. That he shall not see life,
God hath given it under his hand for truth, That he that Believeth not, is condemned already, John 3. 18. That he shall not see life,
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but the wrath of God abideth on him, Joh. 3. 36. That they who are invited to Christ,but the wrath of God Abideth on him, John 3. 36. That they who Are invited to christ,
cc-acp dt n1 pp-f np1 vvz p-acp pno31, np1 crd crd cst pns32 r-crq vbr vvn p-acp np1,
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and make light of it, or make excuses, shall never tast of his Supper, Luk. 14. 24. Mat. 22. 5. 8. That it shall be easier for Sodome in the day of Judgement,
and make Light of it, or make excuses, shall never taste of his Supper, Luk. 14. 24. Mathew 22. 5. 8. That it shall be Easier for Sodom in the day of Judgement,
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then for that City which refuseth the offers of the Gospell, Mat. 10. 15. That whosoever would not have Christ to raigne over them, shall be brought forth at last,
then for that city which Refuseth the offers of the Gospel, Mathew 10. 15. That whosoever would not have christ to Reign over them, shall be brought forth At last,
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and destroyed before him as his Enemies, Luk. 19. 27. That they shall all bee damned that believe not the truth,
and destroyed before him as his Enemies, Luk. 19. 27. That they shall all be damned that believe not the truth,
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951
but have pleasure in unrighteousness, 2 Thes. 2. 12. &c. And hath the Almighty said that thus it shall be? Who then is he that dare say it shall not be? Is this the concluded Decree of Heaven? what power or policy is able to reverse it? hath God said it,but have pleasure in unrighteousness, 2 Thebes 2. 12. etc. And hath the Almighty said that thus it shall be? Who then is he that Dare say it shall not be? Is this the concluded decree of Heaven? what power or policy is able to reverse it? hath God said it,
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952
and will he not do it? Thus you see his taske, that will undertake to save one neglecter of Christ.
and will he not do it? Thus you see his task, that will undertake to save one neglecter of christ.
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953
2. Let us now consider, what Power that is that must performe it: If it be done, it must be either, 1. By Wisdome: or 2. By Strength;
2. Let us now Consider, what Power that is that must perform it: If it be done, it must be either, 1. By Wisdom: or 2. By Strength;
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954
whereas the chiefest of men, even the Kings and Judges of the Earth, are both Ignorant and Impotent.
whereas the chiefest of men, even the Kings and Judges of the Earth, Are both Ignorant and Impotent.
cs dt js-jn pp-f n2, av dt n2 cc n2 pp-f dt n1, vbr d j cc j.
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955
1. Ignorant: Though Judges are learned in the repute of the World: Alas, poor crawling breathing dust!
1. Ignorant: Though Judges Are learned in the repute of the World: Alas, poor crawling breathing dust!
crd j: cs n2 vbr vvn p-acp dt n1 pp-f dt n1: uh, j j-vvg j-vvg n1!
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956
Doe you know the secrets of your Makers counsaile? and are you able to over-reach them,
Do you know the secrets of your Makers counsel? and Are you able to overreach them,
vdb pn22 vvb dt n2-jn pp-f po22 ng1 n1? cc vbr pn22 j pc-acp vvi pno32,
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957
and frustrate his designes? Doth this Book know what is written in it? Can the Seat you fit on, over-top your councils? more likely then for y•u to over-top the Lord: silly worms!
and frustrate his designs? Does this Book know what is written in it? Can the Seat you fit on, overtop your Councils? more likely then for y•u to overtop the Lord: silly worms!
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958
you know not what God is, nor know you any one of his unrevealed thoughts, no more then that Pillar doth know your thoughts:
you know not what God is, nor know you any one of his unrevealed thoughts, no more then that Pillar does know your thoughts:
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959
you know not what you are your selves, nor see any further then the superficies of your skin;
you know not what you Are your selves, nor see any further then the superficies of your skin;
pn22 vvb xx r-crq pn22 vbr po22 n2, ccx vvi d av-jc cs dt n1 pp-f po22 n1;
(10) doctrine (DIV2)
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960
what is thy soule? and when diddest thou receive it? Dost thou know its form? or didst thou feel it enter? which part didst thou feel it first possesse? Thou canst call it a Spirit,
what is thy soul? and when didst thou receive it? Dost thou know its from? or didst thou feel it enter? which part didst thou feel it First possess? Thou Canst call it a Spirit,
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961
but knowst thou what a Spirit is? or rather onely what it is not? Thou knowest not that whereby thou knowest:
but Knowest thou what a Spirit is? or rather only what it is not? Thou Knowest not that whereby thou Knowest:
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962
And how was thy body formed in the wombe? what was it an hundred years agoe? what is that vitall heat and moisture? what causeth that order and diversity of its parts? when will the most expert Anatomists and Physitians be agreed? Why, there are mysteries in the smallest worme which thou canst not reach;
And how was thy body formed in the womb? what was it an hundred Years ago? what is that vital heat and moisture? what Causes that order and diversity of its parts? when will the most expert Anatomists and Physicians be agreed? Why, there Are Mysteres in the Smallest worm which thou Canst not reach;
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963
nor couldest thou resolve the doubts arising about an Ant or Atome, much lesse about the Sunne,
nor Couldst thou resolve the doubts arising about an Ant or Atom, much less about the Sun,
ccx vmd2 pns21 vvi dt n2 vvg p-acp dt n1 cc n1, av-d av-dc p-acp dt n1,
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or Fire, or Aire, or Wind, &c. and canst thou not know thy selfe, nor smallest part of thy self,
or Fire, or Air, or Wind, etc. and Canst thou not know thy self, nor Smallest part of thy self,
cc n1, cc n1, cc n1, av cc vm2 pns21 xx vvi po21 n1, ccx js n1 pp-f po21 n1,
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965
nor the smallest Creature? and yet canst thou over-reach the everlasting Counsels.
nor the Smallest Creature? and yet Canst thou overreach the everlasting Counsels.
ccx dt js n1? cc av vm2 pns21 vvi dt j n2.
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966
2. And is thy Might and Power any greater then thy Policy? Why, what are the Kings & Rulers of the Earth,
2. And is thy Might and Power any greater then thy Policy? Why, what Are the Kings & Rulers of the Earth,
crd cc vbz po21 vmd cc n1 d jc cs po21 n1? uh-crq, q-crq vbr dt n2 cc n2 pp-f dt n1,
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967
but lumps of Clay, that can speake and goe;
but lumps of Clay, that can speak and go;
cc-acp n2 pp-f n1, cst vmb vvi cc vvi;
(10) doctrine (DIV2)
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968
moving shadows, the Flowers of a day, a corruptible seed, blowne up to that swelled consistence in which it appears,
moving shadows, the Flowers of a day, a corruptible seed, blown up to that swelled consistence in which it appears,
vvg n2, dt n2 pp-f dt n1, dt j n1, vvn a-acp p-acp d j-vvn n1 p-acp r-crq pn31 vvz,
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969
as Children blow their bubbles of Soape, somewhat invisible condensate;
as Children blow their bubbles of Soap, somewhat invisible condensate;
c-acp n2 vvb po32 n2 pp-f n1, av j j;
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970
which that it may become visible, is become more grosse, and so more vile, and will shortly bee almost all turned into invisible again, and that little dust which corruption leaves by the force of fire, may be dissipated yet more,
which that it may become visible, is become more gross, and so more vile, and will shortly be almost all turned into invisible again, and that little dust which corruption leaves by the force of fire, may be dissipated yet more,
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971
and then where is this specious part of the man? Surely now that body which is so much esteemed, is but a loathsome lump of corruptible flesh, covered with a smooth skin,
and then where is this specious part of the man? Surely now that body which is so much esteemed, is but a loathsome lump of corruptible Flesh, covered with a smooth skin,
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and kept a little while from stinking by the presence of the soul, & must shortly be cast out of sight into a Grave,
and kept a little while from stinking by the presence of the soul, & must shortly be cast out of sighed into a Grave,
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973
as unfit for the sight or smell of the living, and there be consumed with rottenness and worms;
as unfit for the sighed or smell of the living, and there be consumed with rottenness and worms;
c-acp j c-acp dt n1 cc n1 pp-f dt j-vvg, cc pc-acp vbi vvn p-acp n1 cc n2;
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974
These are the Kings and Rulers of the Earth;
These Are the Kings and Rulers of the Earth;
d vbr dt n2 cc n2 pp-f dt n1;
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975
this is the power that must conquer Heaven, and save them that rebell against Christ the Lord;
this is the power that must conquer Heaven, and save them that rebel against christ the Lord;
d vbz dt n1 cst vmb vvi n1, cc vvi pno32 cst vvb p-acp np1 dt n1;
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976
They that cannot live a moneth without repairing their consuming bodies by food, one part whereof doth turne to their vitall blood and spirits,
They that cannot live a Monn without repairing their consuming bodies by food, one part whereof does turn to their vital blood and spirits,
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977
and the other to most loathsome unsufferable excrements; so neere is the kin betweene their Best and Worst.
and the other to most loathsome unsufferable excrements; so near is the kin between their Best and Worst.
cc dt n-jn p-acp ds j j n2; av av-j vbz dt n1 p-acp po32 js cc js.
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978
Judge all you that have common reason, whether hee that cannot keep himselfe alive an hour,
Judge all you that have Common reason, whither he that cannot keep himself alive an hour,
n1 av-d pn22 cst vhb j n1, cs pns31 cst vmbx vvi px31 j dt n1,
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979
and shortly will not be able to stirre a finger, to remove the worms that feed upon his heart, be able to resist the strength of Christ,
and shortly will not be able to stir a finger, to remove the worms that feed upon his heart, be able to resist the strength of christ,
cc av-j vmb xx vbi j pc-acp vvi dt n1, pc-acp vvi dt n2 cst vvb p-acp po31 n1, vbb j pc-acp vvi dt n1 pp-f np1,
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980
and save the soule, that God hath said and sworn shall not be saved? Ah poor souls, that have no better Saviour!
and save the soul, that God hath said and sworn shall not be saved? Ah poor Souls, that have no better Saviour!
cc vvi dt n1, cst np1 vhz vvn cc vvn vmb xx vbi vvn? uh j n2, cst vhb dx jc n1!
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981
And well may Christ, his Truth, and Cause prevaile, that have no stronger enemies.
And well may christ, his Truth, and Cause prevail, that have no Stronger enemies.
cc av vmb np1, po31 n1, cc vvb vvi, cst vhb dx jc n2.
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982
Use 1. You have here a Text that will fully informe you, how you are like to speed at the Barre of Christ;Use 1. You have Here a Text that will Fully inform you, how you Are like to speed At the Bar of christ;
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983
who shall dye, and who shall live:
who shall die, and who shall live:
r-crq vmb vvi, cc r-crq vmb vvi:
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984
The great Assize is neare at hand, the feet of our Judge are even at the doore;
The great Assize is near At hand, the feet of our Judge Are even At the door;
dt j n1 vbz av-j p-acp n1, dt n2 pp-f po12 n1 vbr av p-acp dt n1;
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985
goe thy way unbelieving sinner, when thou hast had all the pleasure that sinne will afford thee, lye downe in the dust and sleep awhile, the rousing voyce shall quickly awake thee,
go thy Way unbelieving sinner, when thou hast had all the pleasure that sin will afford thee, lie down in the dust and sleep awhile, the rousing voice shall quickly awake thee,
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(11) application (DIV2)
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986
and thine eyes shall see that dreadfull day! O blessed! oh dolefull day! blessed to the Saints, dolefull to the wicked: O the rejoycing!
and thine eyes shall see that dreadful day! O blessed! o doleful day! blessed to the Saints, doleful to the wicked: Oh the rejoicing!
cc po21 n2 vmb vvi d j n1! sy vvn! uh j n1! vvn p-acp dt n2, j p-acp dt j: uh dt vvg!
(11) application (DIV2)
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987
oh the lamenting that there will be! the triumphant shoutings of joyfull Saints! the hideous roaring cryes of the ungodly!
o the lamenting that there will be! the triumphant shoutings of joyful Saints! the hideous roaring cries of the ungodly!
uh dt j-vvg cst a-acp vmb vbi! dt j n2-vvg pp-f j n2! dt j j-vvg n2 pp-f dt j!
(11) application (DIV2)
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988
when each man hath newly received his Doom, and there is nothing but eternall Glory, and eternall Fire.
when each man hath newly received his Doom, and there is nothing but Eternal Glory, and Eternal Fire.
c-crq d n1 vhz av-j vvn po31 n1, cc pc-acp vbz pix cc-acp j n1, cc j n1.
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989
Beloved hearers, every man of you shall shortly there appeare, and waite as the trembling prisoner at the Barre, to heare what doom must passe upon you;
beloved hearers, every man of you shall shortly there appear, and wait as the trembling prisoner At the Bar, to hear what doom must pass upon you;
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(11) application (DIV2)
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990
Doe you not believe this? I hope you do believe it.
Do you not believe this? I hope you do believe it.
vdb pn22 xx vvi d? pns11 vvb pn22 vdb vvi pn31.
(11) application (DIV2)
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991
Why what would you give now to know for certaine, how it shall then go with you? why here is the Book by which you must be judged,
Why what would you give now to know for certain, how it shall then go with you? why Here is the Book by which you must be judged,
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992
and here is the summe of it in my Text, and the grounds upon which the Judge will then proceed.
and Here is the sum of it in my Text, and the grounds upon which the Judge will then proceed.
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993
Will you but goe along with me, and answer the Questions which hence I shall put to you,
Will you but go along with me, and answer the Questions which hence I shall put to you,
n1 pn22 cc-acp vvi a-acp p-acp pno11, cc vvi dt n2 r-crq av pns11 vmb vvi p-acp pn22,
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994
and search and judge your selves by them as you goe, and you may know what doom you may then expect;
and search and judge your selves by them as you go, and you may know what doom you may then expect;
cc vvi cc vvb po22 n2 p-acp pno32 c-acp pn22 vvb, cc pn22 vmb vvi r-crq n1 pn22 vmb av vvi;
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995
onely deal faithfully, and search throughly, for selfe-flattery will not prevent your sorrow.
only deal faithfully, and search thoroughly, for Self-flattery will not prevent your sorrow.
av-j vvb av-j, cc vvi av-j, p-acp n1 vmb xx vvi po22 n1.
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996
And here you must know, that it is the kiss of the heart, and not of the lips, which we must here enquire after:
And Here you must know, that it is the kiss of the heart, and not of the lips, which we must Here inquire After:
cc av pn22 vmb vvi, cst pn31 vbz dt n1 pp-f dt n1, cc xx pp-f dt n2, r-crq pns12 vmb av vvi a-acp:
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997
The question will not be at the Great Day, Who hath spoke Christ faire? or who hath called themselves by the name of Christians? or who hath said the Creed or the Lords-Prayer oftnest? or cryed, Lord, Lord? or come to Church? or carryed a Bible? or who hath held this opinion? or who that? It would make a mans heart ake to thinke how zealously men will honour the shadow of Christ,
The question will not be At the Great Day, Who hath spoke christ fair? or who hath called themselves by the name of Christians? or who hath said the Creed or the Lord's-prayer oftenest? or cried, Lord, Lord? or come to Church? or carried a bible? or who hath held this opinion? or who that? It would make a men heart ache to think how zealously men will honour the shadow of christ,
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998
and bow at his Name, and reverence the Image of the Crosse which he dyed on,
and bow At his Name, and Reverence the Image of the Cross which he died on,
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999
and the names and reliques of the Saints that dyed for him;
and the names and Relics of the Saints that died for him;
cc dt n2 cc n2 pp-f dt n2 cst vvd p-acp pno31;
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1000
and yet doe utterly neglect the Lord himselfe, and cannot endure to be governed by him,
and yet do utterly neglect the Lord himself, and cannot endure to be governed by him,
cc av vdb av-j vvi dt n1 px31, cc vmbx vvi pc-acp vbi vvn p-acp pno31,
(11) application (DIV2)
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1001
and resist his spirit, and scorne his strict and holy waies, and despitefully hate them that most love and obey him,
and resist his Spirit, and scorn his strict and holy ways, and despitefully hate them that most love and obey him,
cc vvi po31 n1, cc vvi po31 j cc j n2, cc av-j vvi pno32 d av-ds n1 cc vvi pno31,
(11) application (DIV2)
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1002
and yet believe themselves to be reall Christians:
and yet believe themselves to be real Christians:
cc av vvb px32 pc-acp vbi j np1:
(11) application (DIV2)
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1003
For Gods sake, Sirs, do not so delude your immortall soules, as to thinke your Baptisme,
For God's sake, Sirs, do not so delude your immortal Souls, as to think your Baptism,
c-acp npg1 n1, n2, vdb xx av vvi po22 j n2, c-acp pc-acp vvi po22 n1,
(11) application (DIV2)
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1004
and your outward devotion, and your good meanings, (as you call them) and your righteous dealing with men, will serve the turne to prove you Christians:
and your outward devotion, and your good meanings, (as you call them) and your righteous dealing with men, will serve the turn to prove you Christians:
cc po22 j n1, cc po22 j n2, (c-acp pn22 vvb pno32) cc po22 j n-vvg p-acp n2, vmb vvi dt n1 pc-acp vvi pn22 np1:
(11) application (DIV2)
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1005
Alas, this is but with Judas, to kisse the mouth of Christ, and indeed to fetch your death from those blessed lips, from whence the Saints doe fetch their life:
Alas, this is but with Judas, to kiss the Mouth of christ, and indeed to fetch your death from those blessed lips, from whence the Saints do fetch their life:
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(11) application (DIV2)
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1006
I will shew you some surer signes then these. 1. And first let me a little enquire into your subjection to Christ.
I will show you Some Surer Signs then these. 1. And First let me a little inquire into your subjection to christ.
pns11 vmb vvi pn22 d jc n2 cs d. crd cc ord vvb pno11 dt j vvi p-acp po22 n1 p-acp np1.
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1007
Doe you remember the time when you were the servants of sinne? and when Sathan led you captive at his will? and the Prince of darkness ruled in your soules? and all within you was in a carnall peace? Doe you remember when the spirit in the word came powerfully upon your hearts,
Do you Remember the time when you were the Servants of sin? and when Sathan led you captive At his will? and the Prince of darkness ruled in your Souls? and all within you was in a carnal peace? Do you Remember when the Spirit in the word Come powerfully upon your hearts,
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1008
and bound Sathan, and cast him out, and answered all your reasonings, and conquered all your carnall wisdome,
and bound Sathan, and cast him out, and answered all your reasonings, and conquered all your carnal Wisdom,
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1009
and brought you from darknesse to light, and from the power of Sathan to God, Act. 26. 18. Or at least are you sure, that now you live not under the same Lord and Lawes as the ungodly doe? Hath Christ now the onely soveraignty in your souls? Is his word thy Law which thou darest not passe? doth it bound thy thoughts,
and brought you from darkness to Light, and from the power of Sathan to God, Act. 26. 18. Or At least Are you sure, that now you live not under the same Lord and Laws as the ungodly doe? Hath christ now the only sovereignty in your Souls? Is his word thy Law which thou Darest not pass? does it bound thy thoughts,
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1010
and rule thy tongue? and command thy selfe and all thou hast? Hast thou layed all downe at the feet of Christ? and resigned thy selfe and all to his will? and devoted all to his dispose and service? If custome bid thee curse and swear,
and Rule thy tongue? and command thy self and all thou hast? Hast thou laid all down At the feet of christ? and resigned thy self and all to his will? and devoted all to his dispose and service? If custom bid thee curse and swear,
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(11) application (DIV2)
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1011
and Christ forbid thee, which dost thou obey? If thy Appetite bid thee take thy Cups, or fare deliciously every day;
and christ forbid thee, which dost thou obey? If thy Appetite bid thee take thy Cups, or fare deliciously every day;
cc np1 vvb pno21, r-crq vd2 pns21 vvi? cs po21 n1 vvb pno21 vvb po21 n2, cc vvb av-j d n1;
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1012
If thy company bid thee play the good-fellow, or scorn the Godly;
If thy company bid thee play the Goodfellow, or scorn the Godly;
cs po21 n1 vvb pno21 vvi dt n1, cc vvb dt j;
(11) application (DIV2)
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1013
If thy covetousnesse bid thee love the world, and Christ forbid thee, which dost thou obey? If Christ bid thee bee Holy,
If thy covetousness bid thee love the world, and christ forbid thee, which dost thou obey? If christ bid thee be Holy,
cs po21 n1 vvb pno21 vvi dt n1, cc np1 vvb pno21, r-crq vd2 pns21 vvi? cs np1 vvb pno21 vbi j,
(11) application (DIV2)
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1014
and walk precisely, and be violent for Heaven, and strive to enter in, and the world and the flesh be enemies to all this,
and walk precisely, and be violent for Heaven, and strive to enter in, and the world and the Flesh be enemies to all this,
cc vvi av-j, cc vbi j p-acp n1, cc vvb pc-acp vvi p-acp, cc dt n1 cc dt n1 vbb n2 p-acp d d,
(11) application (DIV2)
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1015
and cry it downe as tedious folly;
and cry it down as tedious folly;
cc vvb pn31 a-acp p-acp j n1;
(11) application (DIV2)
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1016
which dost thou obey? Dost thou daily and spiritually worship him in private, and in thy Family,
which dost thou obey? Dost thou daily and spiritually worship him in private, and in thy Family,
q-crq vd2 pns21 vvi? vd2 pns21 j cc av-j vvi pno31 p-acp j, cc p-acp po21 n1,
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1017
and teach thy Children and Servants to fear the Lord? I intreat you Sirs, deale truly in answering these Questions;
and teach thy Children and Servants to Fear the Lord? I entreat you Sirs, deal truly in answering these Questions;
cc vvb po21 n2 cc n2 pc-acp vvi dt n1? pns11 vvb pn22 n2, vvb av-j p-acp vvg d n2;
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1018
never man was saved by the bare title of a Christian:
never man was saved by the bore title of a Christian:
av-x n1 vbds vvn p-acp dt j n1 pp-f dt njp:
(11) application (DIV2)
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Image 13
1019
If you are not subject to Christ, you are not Christians, no more then a Picture or a Carkasse is a man,
If you Are not Subject to christ, you Are not Christians, no more then a Picture or a Carcase is a man,
cs pn22 vbr xx j-jn p-acp np1, pn22 vbr xx np1, av-dx dc cs dt n1 cc dt n1 vbz dt n1,
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1020
and your salvation will be such as your Christianity is: subjection is an essentiall part of thy Faith, and obedience is its fruit: In short then;
and your salvation will be such as your Christianity is: subjection is an essential part of thy Faith, and Obedience is its fruit: In short then;
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Image 13
1021
dost thou make him thy feare? and tremble at his word? Darest thou runne upon fire or water, sword or cannon, rather then wilfully runne upon his displeasure? wouldst thou rather displease thy dearest friend, the greatest Prince,
dost thou make him thy Fear? and tremble At his word? Darest thou run upon fire or water, sword or cannon, rather then wilfully run upon his displeasure? Wouldst thou rather displease thy dearest friend, the greatest Prince,
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1022
or thine own flesh, then wittingly provoke him? When Christ speaks against thy sweetest sinne, thy nature,
or thine own Flesh, then wittingly provoke him? When christ speaks against thy Sweetest sin, thy nature,
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1023
or custome, or credit, or life, against thy rooted opinions, or thy corrupt traditions:
or custom, or credit, or life, against thy rooted opinions, or thy corrupt traditions:
cc n1, cc n1, cc n1, p-acp po21 j-vvn n2, cc po21 j n2:
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1024
Art thou willing to submit to all that hee revealeth? Dost thou say, Speake Lord, for thy Servant heareth? Lord what wouldst thou have me to do? I am ready to do thy will, O God.
Art thou willing to submit to all that he Revealeth? Dost thou say, Speak Lord, for thy Servant hears? Lord what Wouldst thou have me to do? I am ready to do thy will, Oh God.
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1025
Beloved hearers, This is the frame of every servant of Christ; and this is the acknowledging and accepting him for your Lord:
beloved hearers, This is the frame of every servant of christ; and this is the acknowledging and accepting him for your Lord:
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1026
I beseech you cozen not you souls with shewes and formalities;
I beseech you cozen not you Souls with shows and formalities;
pns11 vvb pn22 vvi xx pn22 n2 p-acp n2 cc n2;
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1027
if ever you be saved without this subjection, it must be without Christs merits, or mercy;
if ever you be saved without this subjection, it must be without Christ merits, or mercy;
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1028
It must bee in a way that Scripture revealeth not;
It must be in a Way that Scripture Revealeth not;
pn31 vmb vbi p-acp dt n1 cst n1 vvz xx;
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1029
nay, it must be in despite of God, his truth must be falsified, and his power must bee mastered,
nay, it must be in despite of God, his truth must be falsified, and his power must be mastered,
uh-x, pn31 vmb vbi p-acp n1 pp-f np1, po31 n1 vmb vbi vvn, cc po31 n1 vmb vbi vvn,
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1030
before the disobedient can be saved from his wrath.
before the disobedient can be saved from his wrath.
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1031
2. Examine also your Dependance on Christ, whether you kisse his Hand as well as his Feet.
2. Examine also your Dependence on christ, whither you kiss his Hand as well as his Feet.
crd vvb av po22 n1 p-acp np1, cs pn22 vvb po31 n1 c-acp av c-acp po31 n2.
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1032
Doe you understand that you are all by nature condemned men, and lyable to the everlasting wrath of God? that Christ hath interposed and paid this debt,
Doe you understand that you Are all by nature condemned men, and liable to the everlasting wrath of God? that christ hath interposed and paid this debt,
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1033
and bought us as his owne by the satisfaction of that justice:
and bought us as his own by the satisfaction of that Justice:
cc vvd pno12 p-acp po31 d p-acp dt n1 pp-f d n1:
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1034
that all things are now delivered into his hands, (Joh. 13. 3. and he is made Head over all things to his Church, Ephe. 1. 21, 22. Dost thou take him for thy onely Saviour? and believe the history of his life and passion, the truth of his divine and humane nature, his Resurrection, his Office,
that all things Are now Delivered into his hands, (John 13. 3. and he is made Head over all things to his Church, Ephes 1. 21, 22. Dost thou take him for thy only Saviour? and believe the history of his life and passion, the truth of his divine and humane nature, his Resurrection, his Office,
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1035
and his approaching judgement? Dost thou see that all thy supposed Righteousnesse is but vanity and sinne,
and his approaching judgement? Dost thou see that all thy supposed Righteousness is but vanity and sin,
cc po31 j-vvg n1? vd2 pns21 vvi cst d po21 j-vvn n1 vbz p-acp n1 cc n1,
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1036
and that thy selfe art unable to make the least satisfaction to the Law by thy works or sufferings;
and that thy self art unable to make the least satisfaction to the Law by thy works or sufferings;
cc cst po21 n1 n1 j pc-acp vvi dt ds n1 p-acp dt n1 p-acp po21 n2 cc n2;
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1037
and if his blood doe not wash thee, and his righteousness justifie thee, thou must certainly be damned yet,
and if his blood do not wash thee, and his righteousness justify thee, thou must Certainly be damned yet,
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Image 13
1038
and perish for ever? Dost thou therefore cast thy selfe into his armes, and venture thy everlasting state upon him,
and perish for ever? Dost thou Therefore cast thy self into his arms, and venture thy everlasting state upon him,
cc vvb p-acp av? vd2 pns21 av vvi po21 n1 p-acp po31 n2, cc vvi po21 j n1 p-acp pno31,
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1039
and trust him with thy soule, and fetch all thy helpe and healing from him? when sinne is remembred,
and trust him with thy soul, and fetch all thy help and healing from him? when sin is remembered,
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Image 13
1040
and thy conscience troubled, and the fore-thoughts of judgement doe amaze thy soule;
and thy conscience troubled, and the forethoughts of judgement do amaze thy soul;
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1041
dost thou then fetch thy comfort from the viewes of his blood, and the thoughts of the Freeness and Fulness of his satisfaction, his love,
dost thou then fetch thy Comfort from the views of his blood, and the thoughts of the Freeness and Fullness of his satisfaction, his love,
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1042
and Gospell offers and promises? Dost thou so build upon his promise of a happiness hereafter, that thou canst let goe all thy happinesse here,
and Gospel offers and promises? Dost thou so built upon his promise of a happiness hereafter, that thou Canst let go all thy happiness Here,
cc n1 vvz cc n2? vd2 pns21 av vvi p-acp po31 n1 pp-f dt n1 av, cst pns21 vm2 vvi vvi d po21 n1 av,
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1043
and drink of his Cup, and be baptized with his Baptisme, and lose thy life upon his promise that thou shalt save it? Canst thou part with goods and friends,
and drink of his Cup, and be baptised with his Baptism, and loose thy life upon his promise that thou shalt save it? Canst thou part with goods and Friends,
cc n1 pp-f po31 n1, cc vbi vvn p-acp po31 n1, cc vvb po21 n1 p-acp po31 n1 cst pns21 vm2 vvi pn31? vm2 pns21 vvi p-acp n2-j cc n2,
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1044
and all that thou h•st in hope of a promised Glory which thou never sawest? If thou canst thus drink with him of the Brook in the way, thou shalt also with him lift up the head, Psal. 110. v. last.
and all that thou h•st in hope of a promised Glory which thou never Sawest? If thou Canst thus drink with him of the Brook in the Way, thou shalt also with him lift up the head, Psalm 110. v. last.
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1045
Dost thou perceive a Mediator as well as a God, in all thy mercies both speciall and common,
Dost thou perceive a Mediator as well as a God, in all thy Mercies both special and Common,
vd2 pns21 vvi dt n1 c-acp av c-acp dt np1, p-acp d po21 n2 d j cc j,
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1046
and tast his blood in all that thou receivest, and waite upon his hand for thy future supplies? Why, this is kissing the hand of Christ, and depending upon him.
and taste his blood in all that thou receivest, and wait upon his hand for thy future supplies? Why, this is kissing the hand of christ, and depending upon him.
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1047
O how contrary is the case of the world!
O how contrary is the case of the world!
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1048
whose confidence is like the Samaritans worship, they trust God and their wits, and labours, Christ and their supposed merits;
whose confidence is like the Samaritans worship, they trust God and their wits, and labours, christ and their supposed merits;
qg-crq n1 vbz av-j dt njp2 vvi, pns32 vvb np1 cc po32 n2, cc n2, np1 cc po32 j-vvn n2;
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1049
I would I might not say, Christ and deceit, and wicked contrivances. Oh blasphemous joyning of Heaven and Hell, to make up one foundation of their trust!
I would I might not say, christ and deceit, and wicked contrivances. O blasphemous joining of Heaven and Hell, to make up one Foundation of their trust!
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(11) application (DIV2)
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1050
3. Examine a little also your love to Christ:
3. Examine a little also your love to christ:
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1051
Doe you thus kisse the Sonne? doe your soules cleave to him, and imbrace him with the strongest of your affections? Sirs,
Do you thus kiss the Son? do your Souls cleave to him, and embrace him with the Strongest of your affections? Sirs,
vdb pn22 av vvi dt n1? vdb po22 n2 vvb p-acp pno31, cc vvi pno31 p-acp dt js pp-f po22 n2? np1,
(11) application (DIV2)
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1052
though there is nothing that the blind world is more confident in then this [ that they love Christ with all their hearts, ] yet is there nothing wherein they are more false and faulty:
though there is nothing that the blind world is more confident in then this [ that they love christ with all their hearts, ] yet is there nothing wherein they Are more false and faulty:
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1053
I beseech you therefore deal truly in answering here.
I beseech you Therefore deal truly in answering Here.
pns11 vvb pn22 av vvi av-j p-acp vvg av.
(11) application (DIV2)
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1054
Are your hearts set upon the Lord Jesus? doe you love him above all things in this world? doe you stick at your answer? doe you not know? sure then at best you love him but little,
are your hearts Set upon the Lord jesus? do you love him above all things in this world? do you stick At your answer? do you not know? sure then At best you love him but little,
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(11) application (DIV2)
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1055
or else you could not choose but know it. Love is a stirring and sensible affection;
or Else you could not choose but know it. Love is a stirring and sensible affection;
cc av pn22 vmd xx vvi cc-acp vvb pn31. n1 vbz dt j-vvg cc j n1;
(11) application (DIV2)
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1056
you know what it is to love a friend: Feel by this Pulse, whether you live or dye:
you know what it is to love a friend: Feel by this Pulse, whither you live or die:
pn22 vvb r-crq pn31 vbz pc-acp vvi dt n1: vvb p-acp d n1, cs pn22 vvb cc vvi:
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1057
Doth it beat more strongly toward Christ, then to any thing else? Never question man, the necessity of this;
Does it beatrice more strongly towards christ, then to any thing Else? Never question man, the necessity of this;
vdz pn31 vvi dc av-j p-acp np1, av p-acp d n1 av? av-x vvb n1, dt n1 pp-f d;
(11) application (DIV2)
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1058
he hath concluded, If thou love any thing more then him, thou art not worthy of him, nor canst bee his Disciple.
he hath concluded, If thou love any thing more then him, thou art not worthy of him, nor Canst be his Disciple.
pns31 vhz vvn, cs pns21 vvb d n1 av-dc cs pno31, pns21 n1 xx j pp-f pno31, ccx vm2 vbi po31 n1.
(11) application (DIV2)
146
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1059
Are thy thoughts of Christ thy free'st and thy sweetest thoughts? Are thy speeches of him thy sweetest speeches? when thou awakest, art thou still with him,
are thy thoughts of christ thy Freest and thy Sweetest thoughts? are thy Speeches of him thy Sweetest Speeches? when thou awakest, art thou still with him,
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(11) application (DIV2)
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1060
and is hee next thy heart? when thou walkest abroad, dost thou take him in thy thoughts? canst thou say and lye not, that thou wast ever deeply in love with him, that thou dost love him but as heartily as thou dost thy friend,
and is he next thy heart? when thou walkest abroad, dost thou take him in thy thoughts? Canst thou say and lie not, that thou wast ever deeply in love with him, that thou dost love him but as heartily as thou dost thy friend,
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(11) application (DIV2)
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1061
and art as loath to displease him, and as glad of his presence, and as much troubled at his strangenesse or absence? Hath thy Minister,
and art as loath to displease him, and as glad of his presence, and as much troubled At his strangeness or absence? Hath thy Minister,
cc n1 c-acp j pc-acp vvi pno31, cc p-acp j pp-f po31 n1, cc c-acp d vvn p-acp po31 n1 cc n1? vhz po21 n1,
(11) application (DIV2)
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1062
or godly acquaintance, ever heard thee bemoaning thy soule for want of Christ, or enquiring what thou shouldest doe to attaine him;
or godly acquaintance, ever herd thee bemoaning thy soul for want of christ, or inquiring what thou Shouldst do to attain him;
cc j n1, av vvn pno21 vvg po21 n1 p-acp n1 pp-f np1, cc vvg r-crq pns21 vmd2 vdi pc-acp vvi pno31;
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1063
or thy Family heard thee commending his excellency, and labouring to kindle their affections towards him? why love will not bee hid;
or thy Family herd thee commending his excellency, and labouring to kindle their affections towards him? why love will not be hid;
cc po21 n1 vvd pno21 vvg po31 n1, cc vvg pc-acp vvi po32 n2 p-acp pno31? q-crq n1 vmb xx vbi vvn;
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1064
when it hath its desire, it will bee rejoycing, and when it wants it, it will bee complaining.
when it hath its desire, it will be rejoicing, and when it Wants it, it will be complaining.
c-crq pn31 vhz po31 n1, pn31 vmb vbi vvg, cc c-crq pn31 vvz pn31, pn31 vmb vbi vvg.
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1065
Or, at least, Can thy Conscience witnesse thy longings, thy groanes, thy prayers for a Christ? Wilt thou stand to the Testimony of these witnesses? Doe you love his weak, his poore despised members? Doe you visit them, cloath them, feed them, to your power? not onely in a common naturall compassion to them as they are your Neighbours:
Or, At least, Can thy Conscience witness thy longings, thy groans, thy Prayers for a christ? Wilt thou stand to the Testimony of these Witnesses? Do you love his weak, his poor despised members? Do you visit them, cloth them, feed them, to your power? not only in a Common natural compassion to them as they Are your Neighbours:
cc, p-acp ds, vmb po21 n1 vvi po21 n2-vvg, po21 n2, po21 n2 p-acp dt np1? vm2 pns21 vvi p-acp dt n1 pp-f d n2? vdb pn22 vvi po31 j, po31 j j-vvn n2? vdb pn22 vvi pno32, n1 pno32, vvb pno32, p-acp po22 n1? xx av-j p-acp dt j j n1 p-acp pno32 c-acp pns32 vbr po22 n2:
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1066
but do you love or relieve a Prophet in the name of a Prophet, or a Disciple in the name of a Disciple, Mat. 10. 40, 41, 42. Shall all these decide the Question?
but do you love or relieve a Prophet in the name of a Prophet, or a Disciple in the name of a Disciple, Mathew 10. 40, 41, 42. Shall all these decide the Question?
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(11) application (DIV2)
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1067
Beloved Hearers, I professe to you all in the Name of our Lord, that it is not your bold and confident affirming that you love Christ, which will serve your turne when Christ shall judge;
beloved Hearers, I profess to you all in the Name of our Lord, that it is not your bold and confident affirming that you love christ, which will serve your turn when christ shall judge;
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1068
Hee will search deep, and judge according to the truth in the inward parts;
He will search deep, and judge according to the truth in the inward parts;
pns31 vmb vvi j-jn, cc vvb vvg p-acp dt n1 p-acp dt j n2;
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1069
how many thousand will then perish as his utter Enemies, that verily thought themselves his friends? how easily now might they find their mistake,
how many thousand will then perish as his utter Enemies, that verily Thought themselves his Friends? how Easily now might they find their mistake,
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1070
if they would but be at the paines to examine themselves? Oh try, try, sirs, before God try you;
if they would but be At the pains to examine themselves? O try, try, Sirs, before God try you;
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(11) application (DIV2)
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1071
judge your selves before Christ judge you:
judge your selves before christ judge you:
vvb po22 n2 p-acp np1 vvb pn22:
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1072
It would grieve a mans heart, that knows what it is to love Christ, to believe, to be subject to him, to see how rare these are in the world,
It would grieve a men heart, that knows what it is to love christ, to believe, to be Subject to him, to see how rare these Are in the world,
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1073
and yet how confident and carelesse most men are! It may bee you may think much, that I so question your love;
and yet how confident and careless most men Are! It may be you may think much, that I so question your love;
cc av c-crq j cc j av-ds n2 vbr! pn31 vmb vbi pn22 vmb vvi d, cst pns11 av vvb po22 n1;
(11) application (DIV2)
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1074
yet Christ that knew all things, question•d Peters love to him, and that three times, till it grieved Peter. I am a stranger to the most of you,
yet christ that knew all things, question•d Peter's love to him, and that three times, till it grieved Peter. I am a stranger to the most of you,
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1075
and therefore know not your conditions or inclinations:
and Therefore know not your conditions or inclinations:
cc av vvb xx po22 n2 cc n2:
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1076
yet judge me not censorious if I feare the worst, and if I measure you by the rest of the world;
yet judge me not censorious if I Fear the worst, and if I measure you by the rest of the world;
av vvi pno11 xx j cs pns11 vvb dt js, cc cs pns11 vvb pn22 p-acp dt n1 pp-f dt n1;
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1077
and then I may confidently and sadly conclude, that Christ hath few loving subjects among you.
and then I may confidently and sadly conclude, that christ hath few loving subject's among you.
cc cs pns11 vmb av-j cc av-j vvi, cst np1 vhz d j-vvg n2-jn p-acp pn22.
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1078
If we could heare your oathes and vaine speeches turned to heavenly soul-edifying discourse, and your covetousnesse to conscionablenesse,
If we could hear your Oaths and vain Speeches turned to heavenly soul-edifying discourse, and your covetousness to Constionableness,
cs pns12 vmd vvi po22 n2 cc j n2 vvn p-acp j j n1, cc po22 n1 p-acp n1,
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1079
and see that the word of Christ were your law, and that you laid out your endeavours for heaven in good earnest;
and see that the word of christ were your law, and that you laid out your endeavours for heaven in good earnest;
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1080
then we should say, These people are the loving subjects of Christ:
then we should say, These people Are the loving subject's of christ:
av pns12 vmd vvi, d n1 vbr dt j-vvg n2-jn pp-f np1:
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1081
But when men are enemies to Christs Doctrine, and waies, and worship, and had rather live after the flesh,
But when men Are enemies to Christ Doctrine, and ways, and worship, and had rather live After the Flesh,
cc-acp c-crq n2 vbr n2 p-acp npg1 n1, cc n2, cc n1, cc vhd av-c vvb p-acp dt n1,
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1082
and the world, and the traditions of their Fathers, and are notorious for prophanesse, superstition,
and the world, and the traditions of their Father's, and Are notorious for profaneness, Superstition,
cc dt n1, cc dt n2 pp-f po32 n2, cc vbr j p-acp n1, n1,
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1083
and enmity to Reformation, who can chuse but condole your case? and if your obstinacy will not endure us to helpe you,
and enmity to Reformation, who can choose but condole your case? and if your obstinacy will not endure us to help you,
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1084
yet you shall give us leave whether you will or no, to lament you.
yet you shall give us leave whither you will or no, to lament you.
av pn22 vmb vvi pno12 vvi cs pn22 vmb cc uh-dx, pc-acp vvi pn22.
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1085
Use. 2. But it's time that I turne my speech to exhortation: and oh that you would encourage me with your resolutions to obey!Use. 2. But it's time that I turn my speech to exhortation: and o that you would encourage me with your resolutions to obey!
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1086
— My business here to day is, as his Herauld and Embassador, to proclaim the Lord Jesus your King and Saviour;
— My business Here to day is, as his Herald and Ambassador, to proclaim the Lord jesus your King and Saviour;
— po11 n1 av p-acp n1 vbz, c-acp po31 n1 cc n1, pc-acp vvi dt n1 np1 po22 n1 cc n1;
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1087
and to know whether you will heartily acknowledge and take him so to be, or not? and to perswade you to take so faire an offer while you may have it,
and to know whither you will heartily acknowledge and take him so to be, or not? and to persuade you to take so fair an offer while you may have it,
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1088
and to kiss the Sonne lest his wrath be kindled:
and to kiss the Son lest his wrath be kindled:
cc pc-acp vvi dt n1 cs po31 n1 vbi vvn:
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1089
This is my business here, in which if I had not some hope to speed, the Lord knows I would not have beene here to day.
This is my business Here, in which if I had not Some hope to speed, the Lord knows I would not have been Here to day.
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1090
You will say, This is a common errand:
You will say, This is a Common errand:
pn22 vmb vvi, d vbz dt j n1:
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1091
doe you think we never heard of Christ before? I confesse it is common, blessed be God for it, (and long may it so continue and increase,
do you think we never herd of christ before? I confess it is Common, blessed be God for it, (and long may it so continue and increase,
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1092
and let it be as constant and durable to us, as the Sunne in the Firmament:
and let it be as constant and durable to us, as the Sun in the Firmament:
cc vvb pn31 vbi p-acp j cc j p-acp pno12, c-acp dt n1 p-acp dt n1:
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1093
and the Lord grant that Englands sinnes or enemies, may never bereave them of the blessing of the Gospell;
and the Lord grant that Englands Sins or enemies, may never bereave them of the blessing of the Gospel;
cc dt n1 vvb cst npg1 n2 cc n2, vmb av-x vvi pno32 pp-f dt n1 pp-f dt n1;
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1094
and then it will be a happier Land then yet ever was any on the face of the Earth) But is it as common to receive Christ in love and obedience? I would it were:
and then it will be a Happier Land then yet ever was any on the face of the Earth) But is it as Common to receive christ in love and Obedience? I would it were:
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1095
I know the name of Christ is common;
I know the name of christ is Common;
pns11 vvb dt n1 pp-f np1 vbz j;
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1096
the Swearer doth sweare by it, the Begger begs by it, the Charmer puts it into his Charmes,
the Swearer does swear by it, the Beggar begs by it, the Charmer puts it into his Charms,
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1097
and the Jester into his jests, and every Papist and ignorant Protestant, doth mut•er it oft-times over in his Prayers:
and the Jester into his jests, and every Papist and ignorant Protestant, does mut•er it ofttimes over in his Prayers:
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1098
But who trembleth at it? or triumpheth in it? who maketh it his Fear and his Joy? and give up their soules and lives to be governed by Christ? I doe here solemnly proclaime to you, that the Lord Jesus will not be put off with your complements;
But who Trembleth At it? or Triumpheth in it? who makes it his fear and his Joy? and give up their Souls and lives to be governed by christ? I do Here solemnly proclaim to you, that the Lord jesus will not be put off with your compliments;
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1099
He cares not for your meere name of Christianity, nor your Cap, nor your Knee: If thy heart be not set upon him, thou art none of his;
He Cares not for your mere name of Christianity, nor your Cap, nor your Knee: If thy heart be not Set upon him, thou art none of his;
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1100
His word must be your Law, and you must depend on him alone for soule and bodie,
His word must be your Law, and you must depend on him alone for soul and body,
po31 n1 vmb vbi po22 n1, cc pn22 vmb vvi p-acp pno31 av-j p-acp n1 cc n1,
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1101
or never look for mercy at his hands;
or never look for mercy At his hands;
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1102
He is the Author of eternall salvation to them (onely) that obey him, Heb. 5. 9.
He is the Author of Eternal salvation to them (only) that obey him, Hebrew 5. 9.
pns31 vbz dt n1 pp-f j n1 p-acp pno32 (av-j) d vvi pno31, np1 crd crd
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1103
What say you then, Sirs, in answer to my message? and what course doe you resolve upon? shall Christ be your love,
What say you then, Sirs, in answer to my message? and what course do you resolve upon? shall christ be your love,
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1104
and your Lord, or not? Will you kisse the Sonne, or will you sleight him still? methinks you should easily be resolved,
and your Lord, or not? Will you kiss the Son, or will you sleight him still? methinks you should Easily be resolved,
cc po22 n1, cc xx? n1 pn22 vvi dt n1, cc vmb pn22 vvb pno31 av? vvz pn22 vmd av-j vbi vvn,
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1105
and say, Away with pleasure, and credit, and worldly gaine; away with these bewitching delights and companions:
and say, Away with pleasure, and credit, and worldly gain; away with these bewitching delights and Sodales:
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1106
Christ hath bought my heart, and he shall have it, he is my Lord, and I will be ruled by him.
christ hath bought my heart, and he shall have it, he is my Lord, and I will be ruled by him.
np1 vhz vvn po11 n1, cc pns31 vmb vhi pn31, pns31 vbz po11 n1, cc pns11 vmb vbi vvn p-acp pno31.
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1107
Hearers, I hope God hath kept you alive till now to shew you mercy, and brought some sinners hither to day to prevaile with their hearts:
Hearers, I hope God hath kept you alive till now to show you mercy, and brought Some Sinners hither to day to prevail with their hearts:
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1108
And my hope is somewhat strengthened by Gods disposall of my owne spirit:
And my hope is somewhat strengthened by God's disposal of my own Spirit:
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1109
I was strongly tempted to have preached this Sermon in the enticing words of humane wisdome, tending to a proud ostentation of parts:
I was strongly tempted to have preached this Sermon in the enticing words of humane Wisdom, tending to a proud ostentation of parts:
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1110
But Christ hath assisted me to conquer the temptation, and commanded me to preach him in plainnesse and evidence of the spirit.
But christ hath assisted me to conquer the temptation, and commanded me to preach him in plainness and evidence of the Spirit.
cc-acp np1 vhz vvn pno11 pc-acp vvi dt n1, cc vvd pno11 pc-acp vvi pno31 p-acp n1 cc n1 pp-f dt n1.
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1111
I come not to perswade you to opinions or factions, to be for this side, or for that;
I come not to persuade you to opinions or factions, to be for this side, or for that;
pns11 vvb xx pc-acp vvi pn22 p-acp n2 cc n2, pc-acp vbi p-acp d n1, cc p-acp d;
(12) application (DIV2)
149
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1112
but to be with all your hearts for Christ, as ever you look that Christ should be for you:
but to be with all your hearts for christ, as ever you look that christ should be for you:
cc-acp pc-acp vbi p-acp d po22 n2 p-acp np1, c-acp av pn22 vvb cst np1 vmd vbi p-acp pn22:
(12) application (DIV2)
149
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1113
to love him as he that hath bought you from eternall wrath, and dyed to save you from the everlasting burnings;
to love him as he that hath bought you from Eternal wrath, and died to save you from the everlasting burnings;
pc-acp vvi pno31 c-acp pns31 cst vhz vvn pn22 p-acp j n1, cc vvd pc-acp vvi pn22 p-acp dt j n2;
(12) application (DIV2)
149
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1114
to lay hold on him with most earnest affectionate apprehension, as a man that is ready to drown would doe upon a bough,
to lay hold on him with most earnest affectionate apprehension, as a man that is ready to drown would do upon a bough,
pc-acp vvi n1 p-acp pno31 p-acp ds j j n1, c-acp dt n1 cst vbz j pc-acp vvi vmd vdi p-acp dt n1,
(12) application (DIV2)
149
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1115
or upon the hand of of his friend that would pull him to the shore:
or upon the hand of of his friend that would pull him to the shore:
cc p-acp dt n1 pp-f pp-f po31 n1 cst vmd vvi pno31 p-acp dt n1:
(12) application (DIV2)
149
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1116
to waite for the Law of thy direction from him, and doe nothing till thou hast asked counsaile at his word,
to wait for the Law of thy direction from him, and do nothing till thou hast asked counsel At his word,
pc-acp vvi p-acp dt n1 pp-f po21 n1 p-acp pno31, cc vdb pix p-acp pns21 vh2 vvn n1 p-acp po31 n1,
(12) application (DIV2)
149
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1117
and know his mind, whether thou shouldest do it or no;
and know his mind, whither thou Shouldst do it or no;
cc vvb po31 n1, cs pns21 vmd2 vdi pn31 cc uh-dx;
(12) application (DIV2)
149
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1118
till thou feel thy Conscience bound by his Law, that thou canst not stirre till hee give thee leave;
till thou feel thy Conscience bound by his Law, that thou Canst not stir till he give thee leave;
c-acp pns21 vvb po21 n1 vvn p-acp po31 n1, cst pns21 vm2 xx vvi c-acp pns31 vvb pno21 vvi;
(12) application (DIV2)
149
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1119
that the commands of Parents and Princes may stoop to his, much more the commands of custome and company, of credit or pleasure, of the world or flesh:
that the commands of Parents and Princes may stoop to his, much more the commands of custom and company, of credit or pleasure, of the world or Flesh:
cst dt n2 pp-f n2 cc n2 vmb vvi p-acp png31, d av-dc dt n2 pp-f n1 cc n1, pp-f n1 cc n1, pp-f dt n1 cc n1:
(12) application (DIV2)
149
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1120
These are the things that I exhort you to; and I must tell you, that Christ doth flatly expect them at you hands.
These Are the things that I exhort you to; and I must tell you, that christ does flatly expect them At you hands.
d vbr dt n2 cst pns11 vvb pn22 p-acp; cc pns11 vmb vvi pn22, cst np1 vdz av-j vvi pno32 p-acp pn22 n2.
(12) application (DIV2)
149
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1121
I will here back these Exhortations with some perswading Considerations: Thinke of what I say, and weigh it as we goe.
I will Here back these Exhortations with Some persuading Considerations: Think of what I say, and weigh it as we go.
pns11 vmb av av d n2 p-acp d vvg n2: vvb pp-f r-crq pns11 vvb, cc vvb pn31 c-acp pns12 vvb.
(13) part (DIV2)
150
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1122
If I speake not truth and reason, then reject it with disdaine and spare not:
If I speak not truth and reason, then reject it with disdain and spare not:
cs pns11 vvb xx n1 cc n1, av vvb pn31 p-acp n1 cc vvb xx:
(13) part (DIV2)
150
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1123
but if it be, and thy Conscience tell thee so, take heed then how thou dost neglect or reject it,
but if it be, and thy Conscience tell thee so, take heed then how thou dost neglect or reject it,
cc-acp cs pn31 vbb, cc po21 n1 vvb pno21 av, vvb n1 av c-crq pns21 vd2 vvi cc vvi pn31,
(13) part (DIV2)
150
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1124
lest thou bee found a fighter against the spirit, and lest the curse of God doe seize upon that heart that would not yeeld to truth and reason.
lest thou be found a fighter against the Spirit, and lest the curse of God do seize upon that heart that would not yield to truth and reason.
cs pns21 vbi vvn dt n1 p-acp dt n1, cc cs dt n1 pp-f np1 vdb vvi p-acp d n1 cst vmd xx vvi p-acp n1 cc n1.
(13) part (DIV2)
150
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1125
And I will draw these Considerations onely from my Texr. 1. Thou art else a Rebell against thy soveraigne Lord.
And I will draw these Considerations only from my Texr. 1. Thou art Else a Rebel against thy sovereign Lord.
cc pns11 vmb vvi d n2 av-j p-acp po11 n1. crd pns21 vb2r av dt n1 p-acp po21 j-jn n1.
(13) part (DIV2)
151
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1126
This I gather from the command in my Text:
This I gather from the command in my Text:
d pns11 vvb p-acp dt n1 p-acp po11 n1:
(13) part (DIV2)
152
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1127
and indeed the scope of the whole Psalme. God hath given thee into the hands of his Sonne,
and indeed the scope of the Whole Psalm. God hath given thee into the hands of his Son,
cc av dt n1 pp-f dt j-jn n1. np1 vhz vvn pno21 p-acp dt n2 pp-f po31 n1,
(13) part (DIV2)
152
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1128
and made him Lord and King of all, and commanded all men to accept him, and submit unto him.
and made him Lord and King of all, and commanded all men to accept him, and submit unto him.
cc vvd pno31 n1 cc n1 pp-f d, cc vvd d n2 pc-acp vvi pno31, cc vvi p-acp pno31.
(13) part (DIV2)
152
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1129
Who can shew such title to the soveraignty? such right to rule thee as Christ can do? He is thy Maker, and so is not Satan;
Who can show such title to the sovereignty? such right to Rule thee as christ can do? He is thy Maker, and so is not Satan;
q-crq vmb vvi d n1 p-acp dt n1? d av-jn pc-acp vvi pno21 p-acp np1 vmb vdi? pns31 vbz po21 n1, cc av vbz xx np1;
(13) part (DIV2)
152
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1130
he dearly bought thee, and so did not the world:
he dearly bought thee, and so did not the world:
pns31 av-jn vvd pno21, cc av vdd xx dt n1:
(13) part (DIV2)
152
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1131
Thou wast not Redeemed with silver and Gold, and corruptible things, 1 Pet. 1. 18. I make this challenge here in the behalfe of Christ;Thou wast not Redeemed with silver and Gold, and corruptible things, 1 Pet. 1. 18. I make this challenge Here in the behalf of christ;
pns21 vbd2s xx j-vvn p-acp n1 cc n1, cc j n2, vvn np1 crd crd pns11 vvb d n1 av p-acp dt n1 pp-f np1;
(13) part (DIV2)
152
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1132
let any thing in the world step forth and shew a better title to thee, to thy heart,
let any thing in the world step forth and show a better title to thee, to thy heart,
vvb d n1 p-acp dt n1 vvb av cc vvi dt jc n1 p-acp pno21, p-acp po21 n1,
(13) part (DIV2)
152
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1133
and to thy life, then Christ doth shew; and let them take thy heart, and take the rule.
and to thy life, then christ does show; and let them take thy heart, and take the Rule.
cc p-acp po21 n1, cs np1 vdz vvi; cc vvb pno32 vvi po21 n1, cc vvb dt n1.
(13) part (DIV2)
152
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1134
But why doe I speake thus? I know thou wilt confesse it;
But why do I speak thus? I know thou wilt confess it;
p-acp q-crq vdb pns11 vvi av? pns11 vvb pns21 vm2 vvi pn31;
(13) part (DIV2)
152
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1135
and yet wilt thou not yeeld him thy chiefest love and obedience? out of thy own mouth then art thou condemned,
and yet wilt thou not yield him thy chiefest love and Obedience? out of thy own Mouth then art thou condemned,
cc av vm2 pns21 xx vvi pno31 po21 js-jn n1 cc n1? av pp-f po21 d n1 av n1 pns21 vvn,
(13) part (DIV2)
152
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1136
and thou proclaimest thy selfe a knowing and wilfull Rebel.
and thou proclaimest thy self a knowing and wilful Rebel.
cc pns21 vv2 po21 n1 dt vvg cc j n1.
(13) part (DIV2)
152
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1137
2. To deny thy affections and subjection to Christ, is the most barbarous unkindnesse that a sinner can be guilty of.
2. To deny thy affections and subjection to christ, is the most barbarous unkindness that a sinner can be guilty of.
crd p-acp vvi po21 n2 cc n1 p-acp np1, vbz dt av-ds j n1 cst dt n1 vmb vbi j pp-f.
(13) part (DIV2)
153
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1138
Did he pitty thee in thy lost estate, and take thee up when thou layest wounded in the way,
Did he pity thee in thy lost estate, and take thee up when thou layest wounded in the Way,
vdd pns31 vvi pno21 p-acp po21 j-vvn n1, cc vvb pno21 a-acp c-crq pns21 vv2 vvn p-acp dt n1,
(13) part (DIV2)
153
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1139
and make thee a plaister of the blood of his heart? And is this thy requitall? Did he come down from heaven to earth, to seeke thee when thou wast lost,
and make thee a plaster of the blood of his heart? And is this thy requital? Did he come down from heaven to earth, to seek thee when thou wast lost,
cc vvb pno21 dt n1 pp-f dt n1 pp-f po31 n1? cc vbz d po21 n1? vdd pns31 vvi a-acp p-acp n1 p-acp n1, pc-acp vvi pno21 c-crq pns21 vbd2s vvn,
(13) part (DIV2)
153
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1140
and take upon him all thy debt, & put himself into the prison of the world and flesh? hath hee paid for thy folly,
and take upon him all thy debt, & put himself into the prison of the world and Flesh? hath he paid for thy folly,
cc vvi p-acp pno31 d po21 n1, cc vvd px31 p-acp dt n1 pp-f dt n1 cc n1? vhz pns31 vvn p-acp po21 n1,
(13) part (DIV2)
153
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1141
and borne that wrath of God which thou must have suffered for ever? and doth he not now deserve to be entertained with most affectionate respect? but with a few cold thoughts in stead of hearty love,
and born that wrath of God which thou must have suffered for ever? and does he not now deserve to be entertained with most affectionate respect? but with a few cold thoughts in stead of hearty love,
cc vvn d n1 pp-f np1 r-crq pns21 vmb vhi vvn p-acp av? cc vdz pns31 xx av vvi pc-acp vbi vvn p-acp ds j n1? cc-acp p-acp dt d j-jn n2 p-acp n1 pp-f j n1,
(13) part (DIV2)
153
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1142
and with a few formall words in stead of worship? What hurt had it been to him if thou hadst perished? what would he have lost by it if thou hadst laine in Hell? would not Justice have beene glorified upon a disobedient wretch? Might not he have said to his Father, What are these worms and sinners to me? must I smart for their folly? must I suffer when they have sinned? must I debase my selfe to become man,
and with a few formal words in stead of worship? What hurt had it been to him if thou Hadst perished? what would he have lost by it if thou Hadst lain in Hell? would not justice have been glorified upon a disobedient wretch? Might not he have said to his Father, What Are these worms and Sinners to me? must I smart for their folly? must I suffer when they have sinned? must I debase my self to become man,
cc p-acp dt d j n2 p-acp n1 pp-f n1? q-crq n1 vhd pn31 vbn p-acp pno31 cs pns21 vhd2 vvn? q-crq vmd pns31 vhb vvn p-acp pn31 cs pns21 vhd2 vvn p-acp n1? vmd xx np1 vhi vbn vvn p-acp dt j n1? vmd xx pns31 vhb vvn p-acp po31 n1, q-crq vbr d n2 cc n2 p-acp pno11? vmb pns11 vvi p-acp po32 n1? vmb pns11 vvi c-crq pns32 vhb vvn? vmb pns11 vvi po11 n1 pc-acp vvi n1,
(13) part (DIV2)
153
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1143
because they would have exalted themselves to become as God? if they will needs undoe themselves, what is it to me? if they will cast themselves into the flames of Hell, must I goe thither to fetch them out? — Thus Christ might have put off the suffering and the shame,
Because they would have exalted themselves to become as God? if they will needs undo themselves, what is it to me? if they will cast themselves into the flames of Hell, must I go thither to fetch them out? — Thus christ might have put off the suffering and the shame,
c-acp pns32 vmd vhi vvn px32 pc-acp vvi p-acp np1? cs pns32 vmb av vvi px32, r-crq vbz pn31 p-acp pno11? cs pns32 vmb vvi px32 p-acp dt n2 pp-f n1, vmb pns11 vvi av pc-acp vvi pno32 av? — av np1 vmd vhi vvn a-acp dt n1 cc dt n1,
(13) part (DIV2)
153
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1144
and let it fall and lye where it was due: but he did not, His compassion would not suffer him to see us suffer:
and let it fallen and lie where it was due: but he did not, His compassion would not suffer him to see us suffer:
cc vvb pn31 vvi cc vvi c-crq pn31 vbds j-jn: cc-acp pns31 vdd xx, po31 n1 vmd xx vvi pno31 pc-acp vvi pno12 vvi:
(13) part (DIV2)
153
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1145
Justice must be satisfied, the threat must be fulfilled;
justice must be satisfied, the threat must be fulfilled;
n1 vmb vbi vvn, dt n1 vmb vbi vvn;
(13) part (DIV2)
153
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1146
Christ seeth that we cannot overcome it, but he can, therefore hee comes down into flesh, he lives on earth, he fasteth, he weepeth, he is weary, he is tempted, he hath not a place to put his head, he is hated, he is spit upon, he is cloathed as a fool,
christ sees that we cannot overcome it, but he can, Therefore he comes down into Flesh, he lives on earth, he fasteth, he weeps, he is weary, he is tempted, he hath not a place to put his head, he is hated, he is spit upon, he is clothed as a fool,
np1 vvz cst pns12 vmbx vvi pn31, cc-acp pns31 vmb, av pns31 vvz a-acp p-acp n1, pns31 vvz p-acp n1, pns31 vvz, pns31 vvz, pns31 vbz j, pns31 vbz vvn, pns31 vhz xx dt n1 pc-acp vvi po31 n1, pns31 vbz vvn, pns31 vbz n1 p-acp, pns31 vbz vvn p-acp dt n1,
(13) part (DIV2)
153
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1147
and made a scorn, he sweateth blood, he is Crucified with Theeves, he beares the burden that would have sunk all us to Hell;
and made a scorn, he sweateth blood, he is crucified with Thieves, he bears the burden that would have sunk all us to Hell;
cc vvd dt n1, pns31 vvz n1, pns31 vbz vvn p-acp n2, pns31 vvz dt n1 cst vmd vhi vvn d pno12 p-acp n1;
(13) part (DIV2)
153
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1148
and must he after all this be neglected and forgotten? and his Lawes that should rule us, be laid aside,
and must he After all this be neglected and forgotten? and his Laws that should Rule us, be laid aside,
cc vmb pns31 p-acp d d vbb vvn cc vvn? cc po31 n2 cst vmd vvi pno12, vbb vvn av,
(13) part (DIV2)
153
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1149
and be accounted too strict and precise for us to live by? O let the Heavens blush,
and be accounted too strict and precise for us to live by? O let the Heavens blush,
cc vbi vvn av j cc j p-acp pno12 pc-acp vvi p-acp? sy vvb dt ng1 n1,
(13) part (DIV2)
153
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1150
and the Earth be ashamed at this barbarous ingratitude!
and the Earth be ashamed At this barbarous ingratitude!
cc dt n1 vbb j p-acp d j n1!
(13) part (DIV2)
153
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1151
How can such a people shew their faces at his comming, or look him in the face when hee shall judge them for this!
How can such a people show their faces At his coming, or look him in the face when he shall judge them for this!
q-crq vmb d dt n1 vvi po32 n2 p-acp po31 n-vvg, cc vvb pno31 p-acp dt n1 c-crq pns31 vmb vvi pno32 p-acp d!
(13) part (DIV2)
153
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1152
would you use a friend thus? No, nor an enemy.
would you use a friend thus? No, nor an enemy.
vmd pn22 vvi dt n1 av? uh-dx, ccx dt n1.
(13) part (DIV2)
153
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1153
Methinks you should rather wonder with your selves, that ever Christ should give you leave to love him,
Methinks you should rather wonder with your selves, that ever christ should give you leave to love him,
vvz pn22 vmd av-c vvi p-acp po22 n2, cst av np1 vmd vvi pn22 vvb pc-acp vvi pno31,
(13) part (DIV2)
153
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1154
and say, Will the Lord endure such a wretch to kisse him? will hee suffer himselfe to embraced by those armes, which have beene defiled so oft by the embracements of sinne? wil hee so highly honour me,
and say, Will the Lord endure such a wretch to kiss him? will he suffer himself to embraced by those arms, which have been defiled so oft by the embracements of sin? will he so highly honour me,
cc vvi, vmb dt n1 vvi d dt n1 pc-acp vvi pno31? vmb pns31 vvi px31 p-acp vvn p-acp d n2, r-crq vhb vbn vvn av av p-acp dt n2 pp-f n1? vmb pns31 av av-j vvi pno11,
(13) part (DIV2)
153
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1155
as to be his subject and his servant, and to be guided by such a blessed and perfect Law? and doth he require no harder conditions then these for my salvation? take then my heart, Lord, it is onely thine;
as to be his Subject and his servant, and to be guided by such a blessed and perfect Law? and does he require no harder conditions then these for my salvation? take then my heart, Lord, it is only thine;
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(13) part (DIV2)
153
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and oh that it were better worth thy having, or take it and make it better:
and o that it were better worth thy having, or take it and make it better:
cc uh cst pn31 vbdr jc n1 po21 vhg, cc vvb pn31 cc vvi pn31 av-jc:
(13) part (DIV2)
153
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1157
the Speare hath opened me a passage to thy heart, let the Spirit open thee a passage into mine:
the Spear hath opened me a passage to thy heart, let the Spirit open thee a passage into mine:
dt n1 vhz vvn pno11 dt n1 p-acp po21 n1, vvb dt n1 vvb pno21 dt n1 p-acp png11:
(13) part (DIV2)
153
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1158
deservedly may those Gates bee fuel for Hell, that would not open to let in the King of Glory.
deservedly may those Gates be fuel for Hell, that would not open to let in the King of Glory.
av-vvn vmb d n2 vbb n1 p-acp n1, cst vmd xx vvi pc-acp vvi p-acp dt n1 pp-f n1.
(13) part (DIV2)
153
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3. To deny thine affection and subjection to the Sonne, is the greatest folly and madnesse in the world.
3. To deny thine affection and subjection to the Son, is the greatest folly and madness in the world.
crd p-acp vvi po21 n1 cc n1 p-acp dt n1, vbz dt js n1 cc n1 p-acp dt n1.
(13) part (DIV2)
154
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1160
Why doth he require this so earnestly at thy hands? is it for thy hurt,
Why does he require this so earnestly At thy hands? is it for thy hurt,
q-crq vdz pns31 vvi d av av-j p-acp po21 n2? vbz pn31 p-acp po21 n1,
(13) part (DIV2)
154
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1161
or for thy good? would hee make a prey of thee for his owne advantage? is it for any need that he hath of thee,
or for thy good? would he make a prey of thee for his own advantage? is it for any need that he hath of thee,
cc p-acp po21 j? vmd pns31 vvi dt n1 pp-f pno21 p-acp po31 d n1? vbz pn31 p-acp d n1 cst pns31 vhz pp-f pno21,
(13) part (DIV2)
154
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or of thy service, or because thou hast need of him for thy direction and salvation? would hee steale away thy heart as the world doth to delude it? would he draw thee as Satan doth to serve him, that he may torment thee? if so, it were no wonder that thou art so hardly drawne to him:
or of thy service, or Because thou hast need of him for thy direction and salvation? would he steal away thy heart as the world does to delude it? would he draw thee as Satan does to serve him, that he may torment thee? if so, it were no wonder that thou art so hardly drawn to him:
cc pp-f po21 n1, cc c-acp pns21 vh2 n1 pp-f pno31 p-acp po21 n1 cc n1? vmd pns31 vvi av po21 n1 p-acp dt n1 vdz p-acp vvi pn31? vmd pns31 vvi pno21 p-acp np1 vdz p-acp vvi pno31, cst pns31 vmb vvi pno21? cs av, pn31 vbdr dx n1 cst pns21 vb2r av av vvn p-acp pno31:
(13) part (DIV2)
154
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but thou knowest sure that Christ hath none of these ends. The truth is this:
but thou Knowest sure that christ hath none of these ends. The truth is this:
cc-acp pns21 vv2 av-j d np1 vhz pix pp-f d n2. dt n1 vbz d:
(13) part (DIV2)
154
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1164
His dying on the Crosse, is but part of the work that is necessary to thy salvation;
His dying on the Cross, is but part of the work that is necessary to thy salvation;
po31 vvg p-acp dt n1, vbz p-acp n1 pp-f dt n1 cst vbz j p-acp po21 n1;
(13) part (DIV2)
155
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this was but the paying of the debt, he must give thee moreover a peculiar interest,
this was but the paying of the debt, he must give thee moreover a peculiar Interest,
d vbds p-acp dt vvg pp-f dt n1, pns31 vmb vvi pno21 av dt j n1,
(13) part (DIV2)
155
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1166
and make that to bee absolutely thine, which was thine but conditionally;
and make that to be absolutely thine, which was thine but conditionally;
cc vvb cst pc-acp vbi av-j png21, r-crq vbds po21 cc-acp av-j;
(13) part (DIV2)
155
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1167
he must take off thy rags, and wash thy sores, and qualifie thy soule for the prepared Glory,
he must take off thy rags, and wash thy sores, and qualify thy soul for the prepared Glory,
pns31 vmb vvi a-acp po21 n2, cc vvb po21 n2, cc vvi po21 n1 p-acp dt j-vvn n1,
(13) part (DIV2)
155
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and bring thee out of the prison of sinne and death, and present thee to his Father blamelesse and undefiled,
and bring thee out of the prison of sin and death, and present thee to his Father blameless and undefiled,
cc vvb pno21 av pp-f dt n1 pp-f n1 cc n1, cc vvb pno21 p-acp po31 n1 j cc j,
(13) part (DIV2)
155
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1169
and estate thee in greater dignity then thou fellest from:
and estate thee in greater dignity then thou fellest from:
cc n1 pno21 p-acp jc n1 cs pns21 vvd2 p-acp:
(13) part (DIV2)
155
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and all this must he doe by drawing thee to himselfe, and laying himselfe upon thee as the Prophet upon the Child,
and all this must he do by drawing thee to himself, and laying himself upon thee as the Prophet upon the Child,
cc d d vmb pns31 vdi p-acp vvg pno21 p-acp px31, cc vvg px31 p-acp pno21 p-acp dt n1 p-acp dt n1,
(13) part (DIV2)
155
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1171
and closing thy heart with his heart, and thy will with his will, & thy thoughts and waies with the Rule of his word:
and closing thy heart with his heart, and thy will with his will, & thy thoughts and ways with the Rule of his word:
cc vvg po21 n1 p-acp po31 n1, cc po21 n1 p-acp po31 n1, cc po21 n2 cc n2 p-acp dt n1 pp-f po31 n1:
(13) part (DIV2)
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And is this against thee or for thee? is there any hurt to thee in all this? I dare challenge Earth and Hell,
And is this against thee or for thee? is there any hurt to thee in all this? I Dare challenge Earth and Hell,
cc vbz d p-acp pno21 cc p-acp pno21? vbz pc-acp d n1 p-acp pno21 p-acp d d? pns11 vvb vvi n1 cc n1,
(13) part (DIV2)
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and all the Enemies of Christ in both, to shew the least hurt that ever he caused to the soule of a beleever,
and all the Enemies of christ in both, to show the least hurt that ever he caused to the soul of a believer,
cc d dt n2 pp-f np1 p-acp d, pc-acp vvi dt ds n1 cst av pns31 vvd p-acp dt n1 pp-f dt n1,
(13) part (DIV2)
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or the least wrong to the soul of any.
or the least wrong to the soul of any.
cc dt av-ds j-jn p-acp dt n1 pp-f d.
(13) part (DIV2)
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And must he then have such a stir to doe thee good? must hee so beseech thee to bee happy,
And must he then have such a stir to do thee good? must he so beseech thee to be happy,
cc vmb pns31 av vhi d dt n1 pc-acp vdi pno21 j? vmb pns31 av vvi pno21 pc-acp vbi j,
(13) part (DIV2)
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and follow thee with entreaties? and yet art thou like a stock that neither hear's nor feel's? Nay, dost thou not murmur and strive against him,
and follow thee with entreaties? and yet art thou like a stock that neither hear's nor feel's? Nay, dost thou not murmur and strive against him,
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(13) part (DIV2)
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as if he were about to doe thee a mischiefe, and would rather cut thy throat then cure thee,
as if he were about to do thee a mischief, and would rather Cut thy throat then cure thee,
c-acp cs pns31 vbdr a-acp pc-acp vdi pno21 dt n1, cc vmd av-c vvb po21 n1 av vvi pno21,
(13) part (DIV2)
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and were going to destroy thee, and not to save thee? I appeale to any that hath not renounced his Reason,
and were going to destroy thee, and not to save thee? I appeal to any that hath not renounced his Reason,
cc vbdr vvg pc-acp vvi pno21, cc xx pc-acp vvi pno21? pns11 vvb p-acp d cst vhz xx vvd po31 n1,
(13) part (DIV2)
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whether this be not notorious bruitish unreasonablenesse;
whither this be not notorious brutish unreasonableness;
cs d vbb xx j j n1;
(13) part (DIV2)
156
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and whether thou be not liker a beast, that must be cast or held while you dress his sores;
and whither thou be not liker a beast, that must be cast or held while you dress his sores;
cc cs pns21 vbb xx jc dt n1, cst vmb vbi vvn cc vvn cs pn22 vvb po31 n2;
(13) part (DIV2)
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then to a man that should helpe on his owne recovery? Foolish sinner! it is thy sinne that hurts thee, and not thy Saviour:
then to a man that should help on his own recovery? Foolish sinner! it is thy sin that hurts thee, and not thy Saviour:
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(13) part (DIV2)
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why dost thou not rather strive against that? It is the Devill that would destroy thee,
why dost thou not rather strive against that? It is the devil that would destroy thee,
c-crq vd2 pns21 xx av-c vvi p-acp d? pn31 vbz dt n1 cst vmd vvi pno21,
(13) part (DIV2)
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and yet thou dost not grudge at thy obedience to him. Be judge thy self, whether this be wise or equall dealing.
and yet thou dost not grudge At thy Obedience to him. Be judge thy self, whither this be wise or equal dealing.
cc av pns21 vd2 xx vvi p-acp po21 n1 p-acp pno31. vbi vvi po21 n1, cs d vbb j cc j-jn n-vvg.
(13) part (DIV2)
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Sinner, I beseech thee in the behalfe of thy poore soule, if th•u have such a mind to renounce thy Saviour, doe it not till thou hast found a better Master;
Sinner, I beseech thee in the behalf of thy poor soul, if th•u have such a mind to renounce thy Saviour, do it not till thou hast found a better Master;
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(13) part (DIV2)
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say as Peter, Whither shall we goe? Lord, thou hast the words of eternall life:
say as Peter, Whither shall we go? Lord, thou hast the words of Eternal life:
vvb a-acp np1, q-crq vmb pns12 vvi? n1, pns21 vh2 dt n2 pp-f j n1:
(13) part (DIV2)
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And when thou knowest once where to be better, then goe thy way, part with Christ and spare not:
And when thou Knowest once where to be better, then go thy Way, part with christ and spare not:
cc c-crq pns21 vv2 a-acp c-crq pc-acp vbi jc, av vvb po21 n1, vvb p-acp np1 cc vvb xx:
(13) part (DIV2)
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If thy merry company, or thy honour, or thy wealth, or all the friends and delights in the world will do that for thee which Christ hath done,
If thy merry company, or thy honour, or thy wealth, or all the Friends and delights in the world will do that for thee which christ hath done,
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(13) part (DIV2)
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and which at last he will doe if thou stick to him; then take them for thy Gods, and let Christ goe.
and which At last he will do if thou stick to him; then take them for thy God's, and let christ go.
cc r-crq p-acp ord pns31 vmb vdi cs pns21 vvb p-acp pno31; av vvb pno32 p-acp po21 n2, cc vvb np1 vvi.
(13) part (DIV2)
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In the meane time let me prevaile with thee, as thou art a man of reason, sell not thy Saviour till thou know for what, sell not thy soule till thou know why, sell not thy hopes of Heaven for nothing.
In the mean time let me prevail with thee, as thou art a man of reason, fell not thy Saviour till thou know for what, fell not thy soul till thou know why, fell not thy hope's of Heaven for nothing.
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(13) part (DIV2)
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1190
God forbid that thy wilfull folly should bring thee to Hell, and there thou shouldst lie roaring and crying out for ever.
God forbid that thy wilful folly should bring thee to Hell, and there thou Shouldst lie roaring and crying out for ever.
np1 vvb cst po21 j n1 vmd vvi pno21 p-acp n1, cc a-acp pns21 vmd2 vvi vvg cc vvg av p-acp av.
(13) part (DIV2)
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1191
This is the reward of my neglecting Christ, hee would have led me to Glory,
This is the reward of my neglecting christ, he would have led me to Glory,
d vbz dt n1 pp-f po11 vvg np1, pns31 vmd vhi vvn pno11 p-acp n1,
(13) part (DIV2)
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1192
and I would not follow him, I sold heaven for a few merry hours, for a little honour,
and I would not follow him, I sold heaven for a few merry hours, for a little honour,
cc pns11 vmd xx vvi pno31, pns11 vvd n1 p-acp dt d j n2, p-acp dt j n1,
(13) part (DIV2)
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1193
and ease, and delight to my flesh:
and ease, and delight to my Flesh:
cc n1, cc vvi p-acp po11 n1:
(13) part (DIV2)
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1194
here I lie in torment, because I would not be ruled by Christ, but chose my lusts and pleasure before him — Sinner, doe not think I speak harshly or uncharitably to call this neglect of Christ thy folly:
Here I lie in torment, Because I would not be ruled by christ, but chosen my Lustiest and pleasure before him — Sinner, do not think I speak harshly or uncharitably to call this neglect of christ thy folly:
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(13) part (DIV2)
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1195
As true as thou livest and hearest me this day, except thy timely submission do prevent it (which God grant it may) thou wilt one of these dayes befoole thy selfe a thousand times more then I now befoole thee,
As true as thou Livest and Hearst me this day, except thy timely submission do prevent it (which God grant it may) thou wilt one of these days befool thy self a thousand times more then I now befool thee,
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(13) part (DIV2)
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and call thy self mad, & a thousand times mad, when thou thinkest how fair thou wast for heaven,
and call thy self mad, & a thousand times mad, when thou Thinkest how fair thou wast for heaven,
cc vvb po21 n1 j, cc dt crd n2 j, c-crq pns21 vv2 c-crq j pns21 vbd2s p-acp n1,
(13) part (DIV2)
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and how ready Christ was to have been thy Saviour & thy Lord, and how light thou madest of all his offers:
and how ready christ was to have been thy Saviour & thy Lord, and how Light thou Madest of all his offers:
cc c-crq j np1 vbds pc-acp vhi vbn po21 n1 cc po21 n1, cc c-crq j pns21 vvd2 pp-f d po31 n2:
(13) part (DIV2)
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1198
Either this will prove true to thy cost, or else am I a false Prophet, and a cursed deceiver.
Either this will prove true to thy cost, or Else am I a false Prophet, and a cursed deceiver.
d d vmb vvi j p-acp po21 n1, cc av vbm pns11 dt j n1, cc dt j-vvn n1.
(13) part (DIV2)
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1199
Be wise therefore, be learned, and kiss the Son. The former Considerations were drawne from the Aggravations of the sinne;
Be wise Therefore, be learned, and kiss the Son. The former Considerations were drawn from the Aggravations of the sin;
vbb j av, vbb j, cc vvi dt n1 dt j n2 vbdr vvn p-acp dt n2 pp-f dt n1;
(13) part (DIV2)
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the following are drawn from the Aggravations of the punishment, and that from the words of the Text too.
the following Are drawn from the Aggravations of the punishment, and that from the words of the Text too.
dt j-vvg vbr vvn p-acp dt n2 pp-f dt n1, cc cst p-acp dt n2 pp-f dt n1 av.
(13) part (DIV2)
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1. God will be angry if you kiss not the Sonne.
1. God will be angry if you kiss not the Son.
crd np1 vmb vbi j cs pn22 vvb xx dt n1.
(13) part (DIV2)
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1202
His wrath is as fire, and this neglect of Christ is the way to kindle it.
His wrath is as fire, and this neglect of christ is the Way to kindle it.
po31 n1 vbz p-acp n1, cc d n1 pp-f np1 vbz dt n1 pc-acp vvi pn31.
(13) part (DIV2)
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If thou art not a Believer, thou art condemned already: but this will bring upon thee a double condemnation.
If thou art not a Believer, thou art condemned already: but this will bring upon thee a double condemnation.
cs pns21 vb2r xx dt n1, pns21 vb2r vvn av: cc-acp d vmb vvi p-acp pno21 dt j-jn n1.
(13) part (DIV2)
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Believe it for a truth, All thy sinnes as they are against the Covenant of Works,
Believe it for a truth, All thy Sins as they Are against the Covenant of Works,
vvb pn31 p-acp dt n1, d po21 n2 c-acp pns32 vbr p-acp dt n1 pp-f vvz,
(13) part (DIV2)
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even the most hainous of them, are not so provoking and destroying as thy slighting of Christ.
even the most heinous of them, Are not so provoking and destroying as thy slighting of christ.
av dt av-ds j pp-f pno32, vbr xx av vvg cc vvg p-acp po21 n-vvg pp-f np1.
(13) part (DIV2)
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Oh what will the Father say to such an unworthy wretch!
O what will the Father say to such an unworthy wretch!
uh q-crq vmb dt n1 vvb p-acp d dt j n1!
(13) part (DIV2)
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Must I send my Son from my bosome to suffer for thee? must he groan when thou shouldst groan? and bleed when thou shouldst bleed,
Must I send my Son from my bosom to suffer for thee? must he groan when thou Shouldst groan? and bleed when thou Shouldst bleed,
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(13) part (DIV2)
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and dye when thou shouldst dye? And canst thou not now be perswaded to embrace him and obey him? must the world be courted while he stands by? must he have the naked title of thy Lord and Saviour,
and die when thou Shouldst die? And Canst thou not now be persuaded to embrace him and obey him? must the world be courted while he Stands by? must he have the naked title of thy Lord and Saviour,
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(13) part (DIV2)
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while thy fleshly pleasures and profits have thy heart? what wrath can be too great, what hell to hot,
while thy fleshly pleasures and profits have thy heart? what wrath can be too great, what hell to hight,
cs po21 j n2 cc n2 vhb po21 n1? q-crq n1 vmb vbi av j, q-crq n1 p-acp j,
(13) part (DIV2)
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for such an ungratefull, unworthy wretch!
for such an ungrateful, unworthy wretch!
c-acp d dt j, j n1!
(13) part (DIV2)
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Must I prepare thee a portion of the blood of my Son, and wilt thou not be perswaded now to drink it? must I be at so much cost to save thee,
Must I prepare thee a portion of the blood of my Son, and wilt thou not be persuaded now to drink it? must I be At so much cost to save thee,
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(13) part (DIV2)
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and wilt thou not obey that thou maist be saved? Go seize upon him justice, let my wrath consume thee, let hell devour thee, let thy owne Conscience for ever torment thee:
and wilt thou not obey that thou Mayest be saved? Go seize upon him Justice, let my wrath consume thee, let hell devour thee, let thy own Conscience for ever torment thee:
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(13) part (DIV2)
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seeing thou hast chosen death, thou shalt have it, and as thou hast rejected Heaven, thou shalt never see it, but my wrath shall abide upon thee for ever Joh. 3. 36 — Woe to thee sinner,
seeing thou hast chosen death, thou shalt have it, and as thou hast rejected Heaven, thou shalt never see it, but my wrath shall abide upon thee for ever John 3. 36 — Woe to thee sinner,
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(13) part (DIV2)
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if this be once thy sentence!
if this be once thy sentence!
cs d vbb a-acp po21 n1!
(13) part (DIV2)
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thou wert better have all the world angry with thee, & bound in an oath against thee,
thou Wertenberg better have all the world angry with thee, & bound in an oath against thee,
pns21 vbd2r av-jc vhb d dt n1 j p-acp pno21, cc vvn p-acp dt n1 p-acp pno21,
(13) part (DIV2)
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as the Jewes against Paul, then that one drop of his anger should light upon thee:
as the Jews against Paul, then that one drop of his anger should Light upon thee:
c-acp dt np2 p-acp np1, av d crd n1 pp-f po31 n1 vmd vvi p-acp pno21:
(13) part (DIV2)
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thou wert better have Heaven and Earth to fall upon thee, then one degree of Gods displeasure.
thou Wertenberg better have Heaven and Earth to fallen upon thee, then one degree of God's displeasure.
pns21 vbd2r av-jc vhi n1 cc n1 pc-acp vvi p-acp pno21, cs crd n1 pp-f npg1 n1.
(13) part (DIV2)
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2. As this wrath is of Fire, so is it a consuming Fire, and causeth the sinner utterly to perish.
2. As this wrath is of Fire, so is it a consuming Fire, and Causes the sinner utterly to perish.
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(13) part (DIV2)
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All this is plain in the Text:
All this is plain in the Text:
av-d d vbz j p-acp dt n1:
(13) part (DIV2)
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not that the Being of the soule will cease, such a perishing the sinner would be glad of:
not that the Being of the soul will cease, such a perishing the sinner would be glad of:
xx cst av vbg pp-f dt n1 vmb vvi, d dt vvg dt n1 vmd vbi j pp-f:
(13) part (DIV2)
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A happy man would he thinke himselfe, if hee might dye as the bruits and be no more, but such wishes are vaine.
A happy man would he think himself, if he might die as the bruits and be no more, but such wishes Are vain.
dt j n1 vmd pns31 vvi px31, cs pns31 vmd vvi p-acp dt n2 cc vbb dx av-dc, cc-acp d n2 vbr j.
(13) part (DIV2)
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It is but a glimpse of his owne condition, which hee shall see in the great combustion of the world;
It is but a glimpse of his own condition, which he shall see in the great combustion of the world;
pn31 vbz p-acp dt n1 pp-f po31 d n1, r-crq pns31 vmb vvi p-acp dt j n1 pp-f dt n1;
(13) part (DIV2)
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when he seeth the heaven and earth on fire, hee see's but the picture of his approaching woe.
when he sees the heaven and earth on fire, he see's but the picture of his approaching woe.
c-crq pns31 vvz dt n1 cc n1 p-acp n1, pns31 vvi|pno12 cc-acp dt n1 pp-f po31 j-vvg n1.
(13) part (DIV2)
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But alas, it is he that must feele the devouring fire. The world will bee but refined or consumed by its fire;
But alas, it is he that must feel the devouring fire. The world will be but refined or consumed by its fire;
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(13) part (DIV2)
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but there must he burn, and burn for ever, & yet be neither consumed nor refined.
but there must he burn, and burn for ever, & yet be neither consumed nor refined.
cc-acp a-acp vmb pns31 vvi, cc vvi p-acp av, cc av vbi av-dx vvn ccx vvn.
(13) part (DIV2)
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The Earth will not feel the flames that burne it, but his soule and body must feel it with a witnesse:
The Earth will not feel the flames that burn it, but his soul and body must feel it with a witness:
dt n1 vmb xx vvi dt n2 cst vvb pn31, cc-acp po31 n1 cc n1 vmb vvi pn31 p-acp dt n1:
(13) part (DIV2)
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Little know his friends that are honourably interring his Corps, what his miserable soule is seeing and feeling:
Little know his Friends that Are honourably interring his Corpse, what his miserable soul is seeing and feeling:
av-j vvb po31 n2 cst vbr av-j vvg po31 n1, r-crq po31 j n1 vbz vvg cc n-vvg:
(13) part (DIV2)
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Here endeth the story of his prosperity and delights, and now begins the Tragedy that will never have end:
Here Endeth the story of his Prosperity and delights, and now begins the Tragedy that will never have end:
av vvz dt n1 pp-f po31 n1 cc n2, cc av vvz dt n1 cst vmb av-x vhi n1:
(13) part (DIV2)
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1229
Oh how his merry days are vanished as a dream! and his joviall life as a Tale that is told!
O how his merry days Are vanished as a dream! and his jovial life as a Tale that is told!
uh c-crq po31 j n2 vbr vvn p-acp dt n1! cc po31 j n1 p-acp dt n1 cst vbz vvn!
(13) part (DIV2)
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His witty jests, his pleasant sports, his Cards and Dice, his merry company and wanton dalliance, his Cups and Queans,
His witty jests, his pleasant sports, his Cards and Dice, his merry company and wanton dalliance, his Cups and Queans,
po31 j n2, po31 j n2, po31 n2 cc n2, po31 j n1 cc j-jn n1, po31 n2 cc n2,
(13) part (DIV2)
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yea his hopes of heaven and confident conceits of escaping this wrath, are all perished with him in the way:
yea his hope's of heaven and confident conceits of escaping this wrath, Are all perished with him in the Way:
uh po31 n2 pp-f n1 cc j n2 pp-f vvg d n1, vbr d vvn p-acp pno31 p-acp dt n1:
(13) part (DIV2)
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As the wax melteth before the fire, as the chaffe is scattered before the wind,
As the wax melts before the fire, as the chaff is scattered before the wind,
c-acp dt n1 vvz p-acp dt n1, c-acp dt n1 vbz vvn p-acp dt n1,
(13) part (DIV2)
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as the stubble consumeth before the flames, as the flowers doe wither before the scorching Sunne;
as the stubble consumeth before the flames, as the flowers do wither before the scorching Sun;
c-acp dt n1 vvz p-acp dt n2, c-acp dt n2 vdb vvi p-acp dt j-vvg n1;
(13) part (DIV2)
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so are all his sinfull pleasures withered, consumed, scattered, and melted.
so Are all his sinful pleasures withered, consumed, scattered, and melted.
av vbr d po31 j n2 vvn, vvn, j-vvn, cc vvn.
(13) part (DIV2)
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And is not the hearty embracing of Christ and subjection to him, a cheape prevention of all this? Oh who among you can dwell with the devouring fire? Who can dwell with the everlasting burnings, Isai. 33. 14. This God hath said he will surely do if you are able to gain-say and resist him, try your strength, read his challenge, Isai. 27. 4. Who would set the briers and thornes against me in battell? I would goe through them, I would burn them together.
And is not the hearty embracing of christ and subjection to him, a cheap prevention of all this? O who among you can dwell with the devouring fire? Who can dwell with the everlasting burnings, Isaiah 33. 14. This God hath said he will surely do if you Are able to gainsay and resist him, try your strength, read his challenge, Isaiah 27. 4. Who would Set the briers and thorns against me in battle? I would go through them, I would burn them together.
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3. This perishing will be sudden and unexpected, in the way of their sinne and resistance of Christ, in the way of their fleshly delights and hopes;
3. This perishing will be sudden and unexpected, in the Way of their sin and resistance of christ, in the Way of their fleshly delights and hope's;
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They shall perish in the way, 1 Thes. 5. 3. Mat. 24. 37. As fire doth terribly break out in the night when men are sleeping,They shall perish in the Way, 1 Thebes 5. 3. Mathew 24. 37. As fire does terribly break out in the night when men Are sleeping,
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and consumeth the fruit of their long labours;
and consumeth the fruit of their long labours;
cc vvz dt n1 pp-f po32 j n2;
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so will this fire break forth upon their soules, and how neare may it be when you little think on it? A hundred to one but some of us present, shall within a few moneths be in another world,
so will this fire break forth upon their Souls, and how near may it be when you little think on it? A hundred to one but Some of us present, shall within a few months be in Another world,
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and what world it will bee, you may easily conceive, if you doe not embrace and obey the Son. How many have beene smitten with Herod in the mid'st of their vaine-glory? How many like Ahab have beene wounded in fight,
and what world it will be, you may Easily conceive, if you do not embrace and obey the Son. How many have been smitten with Herod in the midst of their vainglory? How many like Ahab have been wounded in fight,
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and dunged the Earth with their flesh and blood, who left the Lords people to be fed with bread and water of affliction in confidence of their own return in peace? How many have beene swallowed up like Pharaoh and his Host, in their rash and malicious pursuit of the godly? Little thinks many an ignorant carelesse soul, what a change of his condition he shall shortly find:
and dunged the Earth with their Flesh and blood, who left the lords people to be fed with bred and water of affliction in confidence of their own return in peace? How many have been swallowed up like Pharaoh and his Host, in their rash and malicious pursuit of the godly? Little thinks many an ignorant careless soul, what a change of his condition he shall shortly find:
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Those thousands of souls that are now in misery, did as little think of that dolefull state while they were merrily pleasing the flesh on earth,
Those thousands of Souls that Are now in misery, did as little think of that doleful state while they were merrily pleasing the Flesh on earth,
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and forgetting Christ and their eternall state, as you doe now;
and forgetting christ and their Eternal state, as you do now;
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they could as contemptuously jeere the Preacher as you, and verily believed that all this talke was but words and wind,
they could as contemptuously jeer the Preacher as you, and verily believed that all this talk was but words and wind,
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and empty threats, and ventured their souls as boldly upon their carnall hopes:
and empty Treats, and ventured their Souls as boldly upon their carnal hope's:
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Little thought Sodome of the devouring fire, when they were furiously assaulting the doore of their righteous reprover:
Little Thought Sodom of the devouring fire, when they were furiously assaulting the door of their righteous reprover:
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As little doe the raging enemies of godliness among us, think of the deplorable state which they are hasting to!
As little do the raging enemies of godliness among us, think of the deplorable state which they Are hasting to!
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They will cry out themselves then, Little did I thinke to see this day, or feele these torments!
They will cry out themselves then, Little did I think to see this day, or feel these torments!
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— Why, thou wouldest not think of it, or else thou mightest, God told thee in scripture,
— Why, thou Wouldst not think of it, or Else thou Mightest, God told thee in scripture,
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and Ministers in their preaching, but thou wouldest not believe till it was too late.
and Ministers in their preaching, but thou Wouldst not believe till it was too late.
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4. A little of Gods wrath will bring down all this upon those that embrace not and obey not the Son. If his wrath be kindled,
4. A little of God's wrath will bring down all this upon those that embrace not and obey not the Son. If his wrath be kindled,
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yea but a little, &c. As his mercy being the mercy of an infinite God, a little of it will sweeten a world of crosses;
yea but a little, etc. As his mercy being the mercy of an infinite God, a little of it will sweeten a world of Crosses;
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so therefore will a little of his wrath consume a world of pleasures, one sparke fell among the Bethshemites and consumed fifty thousand & seventy men,
so Therefore will a little of his wrath consume a world of pleasures, one spark fell among the Beth-shemites and consumed fifty thousand & seventy men,
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but for looking into the Ark, till the people cry out, Who can stand before this Holy Lord God? 1 Sam. 6. 19. 20. How then will the neglecters of Christ stand before him? Sirs, me-thinks wee should not heare of this as strangers or unbelievers!
but for looking into the Ark, till the people cry out, Who can stand before this Holy Lord God? 1 Sam. 6. 19. 20. How then will the neglecters of christ stand before him? Sirs, methinks we should not hear of this as Strangers or unbelievers!
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There did but one spark fall upon England, and what a combustion hath it cast this Kingdome into? how many Houses and Townes hath it consumed? how many thousand of people hath it impoverished? how many Children hath it left fatherless? and how many thousand bodies hath it bereaved of their soules? And though there are as many hearty prayers and teares poured forth to quench it,
There did but one spark fallen upon England, and what a combustion hath it cast this Kingdom into? how many Houses and Towns hath it consumed? how many thousand of people hath it impoverished? how many Children hath it left fatherless? and how many thousand bodies hath it bereft of their Souls? And though there Are as many hearty Prayers and tears poured forth to quench it,
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as most Kingdomes on Earth have had;
as most Kingdoms on Earth have had;
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yet is the fire kindled afresh, and threatneth a more terrible desolation then before, as if it would turne us all to ashes. One spark fell upon Germany, another upon Ireland, and what it hath done there I need not tell you.
yet is the fire kindled afresh, and threatens a more terrible desolation then before, as if it would turn us all to Ashes. One spark fell upon Germany, Another upon Ireland, and what it hath done there I need not tell you.
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If a little of this wrath do but seize upon thy body, what cryes and groans and lamentations doth it raise? If it be on one member,
If a little of this wrath do but seize upon thy body, what cries and groans and lamentations does it raise? If it be on one member,
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yea but a tooth, how dost thou roare with intolerable paine, and wouldst not take the world to live for ever in that condition? If it seize upon the Conscience, what torments doth it cause? as if the man were already in the suburbs of Hell:
yea but a tooth, how dost thou roar with intolerable pain, and Wouldst not take the world to live for ever in that condition? If it seize upon the Conscience, what torments does it cause? as if the man were already in the suburbs of Hell:
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He thinketh every thing he seeth is against him; he feareth every bit he eateth should be his bane:
He Thinketh every thing he sees is against him; he fears every bit he Eateth should be his bane:
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If he sleep, he dreames of death and judgement, when he awaketh, his Conscience and horror awake with him:
If he sleep, he dreams of death and judgement, when he awakes, his Conscience and horror awake with him:
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he is weary of living, and fearfull of dying, even the thoughts of heaven are terrible to him,
he is weary of living, and fearful of dying, even the thoughts of heaven Are terrible to him,
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because hee thinks it is not for him.
Because he thinks it is not for him.
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Oh what a pittifull sight is it to see a man under the wrath of God! And are these little little sparks so intolerable hot? What then doe you think are the everlasting flames? Beloved Hearers,
O what a pitiful sighed is it to see a man under the wrath of God! And Are these little little sparks so intolerable hight? What then do you think Are the everlasting flames? beloved Hearers,
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if God had not spoke this, I durst not have spoke it:
if God had not spoke this, I durst not have spoke it:
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the desire of my soule is, that you may never feel it, or else I should never have chosen so unpleasing a subject,
the desire of my soul is, that you may never feel it, or Else I should never have chosen so unpleasing a Subject,
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but that I hope the foreknowing may help you to prevent it:
but that I hope the foreknowing may help you to prevent it:
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But let me tell you from God, that as sure as the heaven is over your head,
But let me tell you from God, that as sure as the heaven is over your head,
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and the earth under your feet, except the Sonne of God bee nearer thy heart,
and the earth under your feet, except the Son of God be nearer thy heart,
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and dearer to thy heart then friends, or goods, or pleasures, or life, or any thing in this world, this burning wrath will never be prevented, Mat. 10. 37. Luke 14. 26. 5. When this wrath of God is throughly kindled, the world will discern the blessed from the wretched;
and Dearer to thy heart then Friends, or goods, or pleasures, or life, or any thing in this world, this burning wrath will never be prevented, Mathew 10. 37. Lycia 14. 26. 5. When this wrath of God is thoroughly kindled, the world will discern the blessed from the wretched;
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Then blessed are they that trust in him. It is the property of the wicked, to be wise too late:Then blessed Are they that trust in him. It is the property of the wicked, to be wise too late:
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Those that now they esteeme but precise fooles, will then be acknowledged blessed men:
Those that now they esteem but precise Fools, will then be acknowledged blessed men:
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Bear with their scorns Christians in the meane time, they will very shortly wish themselves in your stead,
Bear with their scorns Christians in the mean time, they will very shortly wish themselves in your stead,
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and would give all that ever they were masters of, that they had sought and loved Christ as earnestly as you,
and would give all that ever they were Masters of, that they had sought and loved christ as earnestly as you,
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and had a little of your oyle when they finde their lamps are out, Mat. 25. 8.
and had a little of your oil when they find their lamps Are out, Mathew 25. 8.
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And now Hearers, what is your resolution? perhaps you have been enemies to Christ under the name of Christians:
And now Hearers, what is your resolution? perhaps you have been enemies to christ under the name of Christians:
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Will you bee so still? Have you not loathed this busie diligent serving of him? and hated them that most carefully seeke him, more then the vilest drunkard or blasphemer? Have not his word,
Will you be so still? Have you not loathed this busy diligent serving of him? and hated them that most carefully seek him, more then the Vilest drunkard or blasphemer? Have not his word,
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and service, and sabbaths, beene a burthen to you? Have not multitudes ventured their lives against his Ordinances and Government? Nay, is it not almost the common voice of the Nation in effect, Give us our sports and liberty of sinning, give us our Readers,
and service, and Sabbaths, been a burden to you? Have not Multitudes ventured their lives against his Ordinances and Government? Nay, is it not almost the Common voice of the nation in Effect, Give us our sports and liberty of sinning, give us our Readers,
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and singing-men, and drunken Preachers, give us our Holy-dayes, and Ceremonies, and the Customes of our fore-fathers, Away with these precise fellowes, they are an eye-sore to us, these precise Preachers shall not controle us, this precise Scripture shall be no Law to us, and consequently this Christ shall not Rule over us.and Singing-men, and drunken Preachers, give us our Holy-days, and Ceremonies, and the Customs of our Forefathers, Away with these precise Fellows, they Are an eyesore to us, these precise Preachers shall not control us, this precise Scripture shall be no Law to us, and consequently this christ shall not Rule over us.
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How long hath England rebelled against his Government? Mr. Udall told them in the dayes of Queen Elizabeth, That if they would not set up the Discipline of Christ in the Church, Christ would set it up himself in a way that would make their hearts to ake.
How long hath England rebelled against his Government? Mr. Udall told them in the days of Queen Elizabeth, That if they would not Set up the Discipline of christ in the Church, christ would Set it up himself in a Way that would make their hearts to ache.
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I thinke their hearts have aked by this time:
I think their hearts have ached by this time:
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and as they judged him to the Gallowes for his Prediction, so hath Christ executed them by thousands for their Rebellion against him;
and as they judged him to the Gallows for his Prediction, so hath christ executed them by thousands for their Rebellion against him;
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and yet they are as unwilling of his Government as ever. The Kings of the Earth are afraid lest Christs Government should un-king them.
and yet they Are as unwilling of his Government as ever. The Kings of the Earth Are afraid lest Christ Government should unking them.
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The Rulers are jealous lest it will depose them from their Dignities;
The Rulers Are jealous lest it will depose them from their Dignities;
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even the Reformers that have adventured all to set it up, are jealous lest it will incroach upon their power and priviledges.
even the Reformers that have adventured all to Set it up, Are jealous lest it will encroach upon their power and privileges.
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Kings are afraid of it, and thinke themselves but halfe Kings, where Christ doth set up his Word and Discipline.
Kings Are afraid of it, and think themselves but half Kings, where christ does Set up his Word and Discipline.
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Parliaments are afraid of it, lest it should usurpe their Authoritie.
Parliaments Are afraid of it, lest it should usurp their authority.
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Lawyers are afraid of it, lest it should take away their gaines, and the laws of Christ should over-top the Laws of the Land. The People are afraid of it,
Lawyers Are afraid of it, lest it should take away their gains, and the laws of christ should overtop the Laws of the Land. The People Are afraid of it,
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lest it, will compel them to subjection to that law and way which their soules abhor:
lest it, will compel them to subjection to that law and Way which their Souls abhor:
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Indeed if men may bee their owne judges, then Christ hath no enemies in England at all, we are his friends, and all good Christians:
Indeed if men may be their own judges, then christ hath no enemies in England At all, we Are his Friends, and all good Christians:
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It is precisians and Rebels that men hate, and not Christ:
It is Precisians and Rebels that men hate, and not christ:
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It is not the Government of Christ that we are afraid of, but the domineering of aspiring ambitious Presbyters (viz. That Generation of godly, learned, humble Ministers, who have done more then ever did any before them, to make themselves uncapable of preferment or domineering) & when men disobey and disregard our doctrine, it is not Christ,
It is not the Government of christ that we Are afraid of, but the domineering of aspiring ambitious Presbyters (viz. That Generation of godly, learned, humble Ministers, who have done more then ever did any before them, to make themselves uncapable of preferment or domineering) & when men disobey and disregard our Doctrine, it is not christ,
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but the Preacher that they despise and disobey.
but the Preacher that they despise and disobey.
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And if the Jews might so have been their owne Judges, it was not the Sonne of God whom they crucified,
And if the jews might so have been their own Judges, it was not the Son of God whom they Crucified,
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but an enemy to Caesar, and a blasphemer that workes by the Devill.
but an enemy to Caesar, and a blasphemer that works by the devil.
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It was not Paul a Saint that they persecuted, but one that they found to be a pestilent fellow,
It was not Paul a Saint that they persecuted, but one that they found to be a pestilent fellow,
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and a mover of sedition amongst the people.
and a mover of sedition among the people.
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But were there no seditious persons but Apostles and Christians? nor no troublers of Israel, but Elias? nor no enemies to Caesar, but Christ and his friends? Oh, God will shortly take off the vaile of hypocrisie from the actions of the world,
But were there no seditious Persons but Apostles and Christians? nor no troublers of Israel, but Elias? nor no enemies to Caesar, but christ and his Friends? O, God will shortly take off the veil of hypocrisy from the actions of the world,
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and make them confesse that it was Christ they resisted, and that it was his holy waies and word that did kindle their fury;
and make them confess that it was christ they resisted, and that it was his holy ways and word that did kindle their fury;
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else would they as soon have fallen upon the ungodly rabble, as they did upon the most zealous and conscionable Christians:
Else would they as soon have fallen upon the ungodly rabble, as they did upon the most zealous and conscionable Christians:
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And however you mangle and deforme them with your false accusations & reproach, hee will then know and owne his people and his Cause,
And however you mangle and deform them with your false accusations & reproach, he will then know and own his people and his Cause,
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& will say to the world, In despising them you despised me;
& will say to the world, In despising them you despised me;
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and in as much as you did it to one of these little ones, you did it unto me. As Dr. Stoughton saith, If you strike a Schismaticke,
and in as much as you did it to one of these little ones, you did it unto me. As Dr. Stoughton Says, If you strike a Schismatic,
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and God find a Saint lye a bleeding, and you to answer it, I would not be in your coate for more then you got by it. and God find a Saint lie a bleeding, and you to answer it, I would not be in your coat for more then you god by it.
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Hath the world ever gained by resisting Christ? Doth it make the Crowne sit faster on the heads of Kings? or must they not rather doe to Christ,
Hath the world ever gained by resisting christ? Does it make the Crown fit faster on the Heads of Kings? or must they not rather do to christ,
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as King John to his supposed Vicar, resigne their Crowns to him, and take them from him againe as his Tributaries,
as King John to his supposed Vicar, resign their Crowns to him, and take them from him again as his Tributaries,
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before they can hold them by a certaine tenure; read over but this Psalme and judge.
before they can hold them by a certain tenure; read over but this Psalm and judge.
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Herod must kill the child Jesus to secure his Crown:Herod must kill the child jesus to secure his Crown:
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The Jewes must kill him, least the Romanes should come and take away their place and Nation, Joh. 11. 48. And did this means secure them? or did it bring upon them the destruction which they thought to avoid?
The Jews must kill him, lest the Romans should come and take away their place and nation, John 11. 48. And did this means secure them? or did it bring upon them the destruction which they Thought to avoid?
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Or have the people been greater gainers by this, then by their Kings? What hath England got by resisting his Gospell and Government, by hating his servants,
Or have the people been greater gainers by this, then by their Kings? What hath England god by resisting his Gospel and Government, by hating his Servants,
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and by scorning his holy wayes? What have you got by it in this City? what say you? have you yet done with your enmity and resistance? have you enough,
and by scorning his holy ways? What have you god by it in this city? what say you? have you yet done with your enmity and resistance? have you enough,
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or would you yet have more? If you have not done with Christ, he hath not done with you;
or would you yet have more? If you have not done with christ, he hath not done with you;
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you may try againe, and follow on as farre as Pharaoh if you will, but if you be not losers in the latter end, I have lost my judgement;
you may try again, and follow on as Far as Pharaoh if you will, but if you be not losers in the latter end, I have lost my judgement;
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and if you returne in peace, God hath not spoken by me, (1 King. 22. 28. Sirs, I am loath to leave you till the bargaine be made:
and if you return in peace, God hath not spoken by me, (1 King. 22. 28. Sirs, I am loath to leave you till the bargain be made:
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What say you, Do you heartily consent that Christ shall be your soveraigne, his Word, your Law; his people; your companions; his worship, your recreation; his merits, your refuge; his glory, your end;
What say you, Do you heartily consent that christ shall be your sovereign, his Word, your Law; his people; your Sodales; his worship, your recreation; his merits, your refuge; his glory, your end;
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and himselfe the desire and delight of your soules: The Lord Jesus now waiteth upon you for your resolution and answer;
and himself the desire and delight of your Souls: The Lord jesus now waits upon you for your resolution and answer;
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thou wilt very shortly wait on him for thy doom:
thou wilt very shortly wait on him for thy doom:
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as ever thou wouldest then have him speake life to thy soule, doe thou now resolve upon the way of life.
as ever thou Wouldst then have him speak life to thy soul, do thou now resolve upon the Way of life.
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Remember thou art almost at death and judgement:
remember thou art almost At death and judgement:
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what wouldst thou resolve if thou knewest that it were to morrow? If thou didst but see what others doe now suffer for neglecting him, that doth now offer thee his grace;
what Wouldst thou resolve if thou Knewest that it were to morrow? If thou didst but see what Others do now suffer for neglecting him, that does now offer thee his grace;
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what wouldst thou then resolve to doe? Sirs, it stirreth my heart to look upon you (as Xerxes upon his Army) and to think that it is not an hundred yeares till every soule of you shall be in Heaven or in Hell;
what Wouldst thou then resolve to do? Sirs, it stirs my heart to look upon you (as Xerxes upon his Army) and to think that it is not an hundred Years till every soul of you shall be in Heaven or in Hell;
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& it may be not an 100 hours till some of your soules must take their leave of your bodies;
& it may be not an 100 hours till Some of your Souls must take their leave of your bodies;
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when it comes to that, then you will cry, away wi•h the world, away with my pleasures, nothing can comfort me now but Christ;
when it comes to that, then you will cry, away wi•h the world, away with my pleasures, nothing can Comfort me now but christ;
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why then will you not be of the same mind now? When the world cryes, away with this holiness,
why then will you not be of the same mind now? When the world cries, away with this holiness,
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and praying, and talking of heaven!
and praying, and talking of heaven!
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give us our sports, and our profits, and the customes of our fore-fathers, i. e away with Christ,
give us our sports, and our profits, and the customs of our Forefathers, i. e away with christ,
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and give us Barrabbas: then doe you cry, away with all these, and give us Christ.
and give us Barabbas: then do you cry, away with all these, and give us christ.
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Oh if it might stand with the will of God, that I might chuse what effect this Sermon should have upon your hearts, verily it should be nothing that should hurt you in the le•st:
O if it might stand with the will of God, that I might choose what Effect this Sermon should have upon your hearts, verily it should be nothing that should hurt you in the le•st:
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but this it should be, It should now be to fasten upon your soules, and pierce into your Consciences,
but this it should be, It should now be to fasten upon your Souls, and pierce into your Consciences,
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as an Arrow that is drawn out of the quiver of God;
as an Arrow that is drawn out of the quiver of God;
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it should follow thee home to thy house, and bring thee down on thy knees in secret,
it should follow thee home to thy house, and bring thee down on thy knees in secret,
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and make thee there lament thy case, and cry out in the bitterness of thy spirit, Lord, I am the sinner that have neglected thee, I have tasted more sweetnesse in the world then in thy blood,
and make thee there lament thy case, and cry out in the bitterness of thy Spirit, Lord, I am the sinner that have neglected thee, I have tasted more sweetness in the world then in thy blood,
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and taken more pleasure in my earthly labours and delights, then I have done in praying to thee, or meditating on thee;
and taken more pleasure in my earthly labours and delights, then I have done in praying to thee, or meditating on thee;
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I have complemented with thee by a cold profession, but my heart was never set upon thee:
I have Complemented with thee by a cold profession, but my heart was never Set upon thee:
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— And here should it make thee lye in teares and prayers;
— And Here should it make thee lie in tears and Prayers;
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and follow Christ with thy cryes and complaints, till he should take thee up from the dust,
and follow christ with thy cries and complaints, till he should take thee up from the dust,
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and assure thee of his pardon, and change thy heart, and close it with his owne.
and assure thee of his pardon, and change thy heart, and close it with his own.
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If thou were the dearest friend that I have in the world, this is the successe that I would wish this Sermon with thy soul, That it might be as a voyce still sounding in thine eares, that when thou art next in thy sinfull company or delight, thou mightest as it were, heare this voyce in thy Conscience, Is this thine obediene• to him that bought thee? That when thou art next forgetting Christ,
If thou were the dearest friend that I have in the world, this is the success that I would wish this Sermon with thy soul, That it might be as a voice still sounding in thine ears, that when thou art next in thy sinful company or delight, thou Mightest as it were, hear this voice in thy Conscience, Is this thine obediene• to him that bought thee? That when thou art next forgetting christ,
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and neglecting his worship in secret or in thy family, or publique, thou mightest see this sentence,
and neglecting his worship in secret or in thy family, or public, thou Mightest see this sentence,
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as it were written upon thy wall, Kiss the Sonne lest he bee angry, and thou perish:
as it were written upon thy wall, Kiss the Son lest he be angry, and thou perish:
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that thou mightest see it, as it were, written upon the Tester of thy Bed, as oft as thou lyest downe in an unregenerate state;
that thou Mightest see it, as it were, written upon the Tester of thy Bed, as oft as thou liest down in an unregenerate state;
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and that it may keepe thine eyes waking, and thy soule disquieted, and give thee no rest, till thou hadst rest in Christ. In a word;
and that it may keep thine eyes waking, and thy soul disquieted, and give thee no rest, till thou Hadst rest in christ. In a word;
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If it were but as much in my hands as it is in yours, what should become of this Sermon? I hope it would be the best Sermon to thee that ever thou heardest:
If it were but as much in my hands as it is in yours, what should become of this Sermon? I hope it would be the best Sermon to thee that ever thou heardest:
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it should lay thee at the feet of Christ, and leave thee in his armes:
it should lay thee At the feet of christ, and leave thee in his arms:
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Oh that I did but know what Arguments would perswade you, and what words would worke thy heart hereto:
O that I did but know what Arguments would persuade you, and what words would work thy heart hereto:
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If I were sure it would prevaile, I would come downe from the Pulpit, and goe from man to man upon my knees, with this request and advice in my Text;
If I were sure it would prevail, I would come down from the Pulpit, and go from man to man upon my knees, with this request and Advice in my Text;
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O kiss the Sonne lest he be angry ▪ and you perish. Oh kiss the Son lest he be angry ▪ and you perish.
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But if thy heardned heart make light of all, and thou go on still in thy carelesse neglect of Christ,
But if thy heardned heart make Light of all, and thou go on still in thy careless neglect of christ,
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and yet wilt not believe but thou art his friend and servant, I doe here from the Word,
and yet wilt not believe but thou art his friend and servant, I do Here from the Word,
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and in the name of Christ, passe this sentence upon thy soule: Thou shalt goe hence, and perhaps linger out in thy security a few daies more,
and in the name of christ, pass this sentence upon thy soul: Thou shalt go hence, and perhaps linger out in thy security a few days more,
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and then bee called by death to judgement, where thou shalt bee doomed to this everlasting fiery wrath.
and then be called by death to judgement, where thou shalt be doomed to this everlasting fiery wrath.
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Make as light of it as thou wilt, feel it thou shalt, put it off and scape if thou canst:
Make as Light of it as thou wilt, feel it thou shalt, put it off and escape if thou Canst:
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and when thou hast done, goe boast that thou hast conquered Christ: In the mean time, I require this Congregation to beare witness, that thou hadst warning. This to all in generall:
and when thou hast done, go boast that thou hast conquered christ: In the mean time, I require this Congregation to bear witness, that thou Hadst warning. This to all in general:
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My Text yet directeth me to speak more particularly to the Rulers and Judges of the Earth.
My Text yet directeth me to speak more particularly to the Rulers and Judges of the Earth.
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Honourable & Reverend Judges, worshipful Magistrates, if you were all Kings and Emperors, all is one to Christ, you were but high and mighty dust and ashes;
Honourable & Reverend Judges, worshipful Magistrates, if you were all Kings and Emperor's, all is one to christ, you were but high and mighty dust and Ashes;
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Christ sendeth his Summons first to you, hee knowes the leaders interest in the vulgar;
christ sends his Summons First to you, he knows the leaders Interest in the Vulgar;
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you are the Commanders in the Host of God, and must do him more service then the common Souldiers:
you Are the Commanders in the Host of God, and must do him more service then the Common Soldiers:
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If one of you should neglect him, and stand out against him, he will begin with you in the sight of the rest,
If one of you should neglect him, and stand out against him, he will begin with you in the sighed of the rest,
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and make your greatnesse a stepping stone to the honour of his justice, that the lowest may understand what they have to doe,
and make your greatness a stepping stone to the honour of his Justice, that the lowest may understand what they have to do,
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when they see the greatest cannot save themselves.
when they see the greatest cannot save themselves.
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Shall I say you are wiser then the people, and therefore that this admonition is needless to you? No,
Shall I say you Are Wiser then the people, and Therefore that this admonition is needless to you? No,
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then I should accuse the spirit in my Text:
then I should accuse the Spirit in my Text:
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The Cedars of the Earth have alwaies hardly stoopt to Christ, which hath made so many of them rooted up.
The Cedars of the Earth have always hardly stooped to christ, which hath made so many of them rooted up.
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Your Honours are an impediment to that selfe-abasing which he expecteth: your Dignities will more tend to blind you then to illuminate:
Your Honours Are an impediment to that selfe-abasing which he Expects: your Dignities will more tend to blind you then to illuminate:
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There's few of any sort, but fewest of the great and wise, and mighty, that are called:
There's few of any sort, but fewest of the great and wise, and mighty, that Are called:
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Yet a man would think, that among those that have held out in these trying times, there should be no need of these suspitions:
Yet a man would think, that among those that have held out in these trying times, there should be no need of these suspicions:
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But hath there not been alwaies a succession of sinners, even of those that have beheld the ruines of their Predecessors? Who would have thought, that a Generation that had seen the wonders in Egypt, and had passed through the Sea,
But hath there not been always a succession of Sinners, even of those that have beheld the ruins of their Predecessors? Who would have Thought, that a Generation that had seen the wonders in Egypt, and had passed through the Sea,
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and beene maintained in a wildernesse with constant Miracles;
and been maintained in a Wilderness with constant Miracles;
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should yet be so vile Idolaters, or murmuring unbelievers, that onely two of them should enter into Rest? The best of Saints have need of selfe-suspition and vigilancy:
should yet be so vile Idolaters, or murmuring unbelievers, that only two of them should enter into Rest? The best of Saints have need of Self-suspicion and vigilancy:
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my advice therefore to you is this; Learne wisdome by the examples that your eyes have seen:
my Advice Therefore to you is this; Learn Wisdom by the Examples that your eyes have seen:
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Them that honour God, he will honour; and they that despise him, shall be lightly esteemed, 1 Sam. 2. 30. More particularly, let me advise you as your duty to the Son. 1. That you take your commission and office as from him.Them that honour God, he will honour; and they that despise him, shall be lightly esteemed, 1 Sam. 2. 30. More particularly, let me Advice you as your duty to the Son. 1. That you take your commission and office as from him.
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I think it a doctrine more common then true, that Ministers onely are under Christ the Mediator,
I think it a Doctrine more Common then true, that Ministers only Are under christ the Mediator,
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and Magistrates are onely under God as Creator: Christ is now Lord of All, and you are his servants;
and Magistrates Are only under God as Creator: christ is now Lord of All, and you Are his Servants;
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As there is no power but from God, so none from God, but by Christ. Look upon your selves as his Vicegerents;
As there is no power but from God, so none from God, but by christ. Look upon your selves as his Vicegerents;
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therefore doe not that which beseemeth not a Vicegerent of Christ.
Therefore do not that which beseems not a Vicegerent of christ.
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Remember, that as you see to the execution of the Lawes of the Land, so will Christ see that his Lawes be obeyed by you, or executed on you.
remember, that as you see to the execution of the Laws of the Land, so will christ see that his Laws be obeyed by you, or executed on you.
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Remember when you sit and judge offenders, that you represent him that will judge you and all the world:
remember when you fit and judge offenders, that you represent him that will judge you and all the world:
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And oh how lively a resemblance have you to raise your apprehension! Think with your selves:
And o how lively a resemblance have you to raise your apprehension! Think with your selves:
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Thus shall men tremble before his Barre; thus shall they waite to heare their doom;
Thus shall men tremble before his Bar; thus shall they wait to hear their doom;
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and be sure that your judgement be such, as may most lively represent the judgement of Christ, that the just may depart from your Barre with joy, & the unjust with sadness.
and be sure that your judgement be such, as may most lively represent the judgement of christ, that the just may depart from your Bar with joy, & the unjust with sadness.
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Let your justice be most severe, where Christ is most severe;
Let your Justice be most severe, where christ is most severe;
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and so far as you can exercise your clemency, let it be about those offences which our laws are more rigorous against, then the lawes of God.
and so Far as you can exercise your clemency, let it be about those offences which our laws Are more rigorous against, then the laws of God.
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Be sure yet that you understand the extent of your commission; that you are not the sole officers of Jesus Christ;
Be sure yet that you understand the extent of your commission; that you Are not the sole Officers of jesus christ;
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you are under him as he is head over All;
you Are under him as he is head over All;
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Ministers are under him as he is head to his Church, Eph. 1. 22. Ministers are as truly the Magistrates Teachers, as Magistrates are their Governors;
Ministers Are under him as he is head to his Church, Ephesians 1. 22. Ministers Are as truly the Magistrates Teachers, as Magistrates Are their Governors;
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yea, by as high and undoubted authority must they over-see, govern, and command (ministerially as their Lords Embassadors) both Kings and Parliaments, to do whatsoever is written in this Bible:
yea, by as high and undoubted Authority must they oversee, govern, and command (ministerially as their lords ambassadors) both Kings and Parliaments, to do whatsoever is written in this bible:
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as you may command them to obey the lawes of the Land;
as you may command them to obey the laws of the Land;
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yea and as strict a bond lyeth on you to obey them so farre as they speake according to this word,
yea and as strict a bound lies on you to obey them so Far as they speak according to this word,
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and keepe within the bounds of their Calling, as doth on them to obey you in yours, Heb. 13. 7. 17. Deale not with them so dissemblingly,
and keep within the bounds of their Calling, as does on them to obey you in yours, Hebrew 13. 7. 17. Deal not with them so dissemblingly,
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as to call them your Pastors, Teachers, Over-seers, and Rulers (as Scripture bids you) and yet to learne of them but what you list,
as to call them your Pastors, Teachers, Overseers, and Rulers (as Scripture bids you) and yet to Learn of them but what you list,
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or to deny them leave to teach or advise you, further then they receive particular warrant and direction from your selves:
or to deny them leave to teach or Advice you, further then they receive particular warrant and direction from your selves:
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Should our assembly limit all their Ministeriall advice to the warrant and direction of Parliament, and not extend it to the warrant and directions of Christ;
Should our assembly limit all their Ministerial Advice to the warrant and direction of Parliament, and not extend it to the warrant and directions of christ;
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would they not become the servants and pleasers of men? If you do not your best to set up all the Government of Christ,
would they not become the Servants and pleasers of men? If you do not your best to Set up all the Government of christ,
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even that in and proper to his Church, as well as that which is over them and for them;
even that in and proper to his Church, as well as that which is over them and for them;
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men may well think, it is your own seats and not Christs that you would advance.
men may well think, it is your own seats and not Christ that you would advance.
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I would all the Magistrates in England did well consider, that Christ hath beene teaching them this seven yeares, that their owne peace or honours shall not be set up before his Gospel & Government,
I would all the Magistrates in England did well Consider, that christ hath been teaching them this seven Years, that their own peace or honours shall not be Set up before his Gospel & Government,
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and that they doe but tire themselves in vaine in such attempts;
and that they do but tire themselves in vain in such attempts;
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then they would learn to read my Text with the vulgar, Apprehendite disciplinam: And if the Decisive power of the Ministry be doubtfull,
then they would Learn to read my Text with the Vulgar, Apprehendite Disciplinam: And if the Decisive power of the Ministry be doubtful,
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yet at least they would set up their Nunciative in its vigor. Christ will rule England either as subjects, or as Rebells:
yet At lest they would Set up their Nunciative in its vigor. christ will Rule England either as subject's, or as Rebels:
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and all that Kings and States doe gaine by opposing his Rule, will not adde one cubit to the stature of their greatness.
and all that Kings and States do gain by opposing his Rule, will not add one cubit to the stature of their greatness.
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Yet do I not understand by [ the Government of Christ ] a rigid conformity to the modell of this or that party or faction, with a violent extirpation of every dissenter.
Yet do I not understand by [ the Government of christ ] a rigid conformity to the model of this or that party or faction, with a violent extirpation of every dissenter.
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It is the ignorant part of Divines (alas!
It is the ignorant part of Divines (alas!
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such there are) who with the simple fellow in Erasmus, doe expound Pauls Haereticum hominem devita, i. e.
such there Are) who with the simple fellow in Erasmus, do expound Paul's Hereticum hominem Devita, i. e.
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devitâ tolle. It is the Essentials, and not the Accidentalls of Discipline that I speake of:devitâ Take. It is the Essentials, and not the Accidentals of Discipline that I speak of:
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And if some disengaged standers-by bee not mistaken (who have the advantage by standing out of the dust of contention) each partie hath some of these essentials,
And if Some disengaged Standers by be not mistaken (who have the advantage by standing out of the dust of contention) each party hath Some of these essentials,
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& the worse is nearer the truth then his adversary is aware of:
& the Worse is nearer the truth then his adversary is aware of:
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And were not the crowd and noise so great, that there is no hope of being heard, one would think it should be possible to reconcile them all:
And were not the crowd and noise so great, that there is no hope of being herd, one would think it should be possible to reconcile them all:
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1408
However, shall the work be undone, while each party striveth to have the doing of it? I was afraid when I read the beginning and end of this controversie in France. The learned Ramus pleadeth for popular Church-Government in the Synod;
However, shall the work be undone, while each party striveth to have the doing of it? I was afraid when I read the beginning and end of this controversy in France. The learned Ramus pleads for popular Church-Government in the Synod;
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1409
they reject it as an unwarrantable novelty, the contention grew sharpe, till the Parisian massacre silenced the difference.
they reject it as an unwarrantable novelty, the contention grew sharp, till the Parisian massacre silenced the difference.
pns32 vvb pn31 p-acp dt j n1, dt n1 vvd j, c-acp dt np1 n1 vvn dt n1.
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1410
And must our differences have so sharp a cure? will nothing unite dis-joyned Christians, but their own blood? God forbid.
And must our differences have so sharp a cure? will nothing unite disjoined Christians, but their own blood? God forbid.
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1411
But in the mean time while we quarrell, the worke standeth still:
But in the mean time while we quarrel, the work Stands still:
p-acp p-acp dt j n1 cs pns12 vvi, dt n1 vvz av:
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1412
some would have all the workers of iniquity now taken out of the Kingdome of Christ, forgetting that the Angels must take them out at last, Mat. 13. Some Ministers think as Myconius did,
Some would have all the workers of iniquity now taken out of the Kingdom of christ, forgetting that the Angels must take them out At last, Mathew 13. some Ministers think as Myconius did,
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1413
when he was called to the Ministry by a Vision, leading him into a Cornefield & bidding him reap, he thought he must put in his sickle at the bottome, till he was told, Domino meo non opus est stramine, modo aristae in horrea colligantur:
when he was called to the Ministry by a Vision, leading him into a Cornfield & bidding him reap, he Thought he must put in his fickle At the bottom, till he was told, Domino meo non opus est stramine, modo aristae in horrea colligantur:
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1414
My Master needeth not straw, gather but the eares and it shall suffice. Once more: I know I speak not to the Parliament that should remedy it;
My Master needs not straw, gather but the ears and it shall suffice. Once more: I know I speak not to the Parliament that should remedy it;
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1415
but yet that you may be helpfull in your places to advance this work of Christ, let me tell you what is the great thing in England that cryes for Reformation next our sins,
but yet that you may be helpful in your places to advance this work of christ, let me tell you what is the great thing in England that cries for Reformation next our Sins,
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1416
even the fewness of Over-seers in great Congreations, which maketh the greatest part of Pastoral work to lie undone,
even the fewness of Overseers in great Congreations, which makes the greatest part of Pastoral work to lie undone,
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1417
and none to watch over the people in private, because they are scarce sufficient for the publique work.
and none to watch over the people in private, Because they Are scarce sufficient for the public work.
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1418
It is pitty that Musculus, that may be head of a society of students if he will continue a Papist, must weave and dig for his living,
It is pity that Musculus, that may be head of a society of Students if he will continue a Papist, must weave and dig for his living,
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1419
if hee will be a Protestant.
if he will be a Protestant.
cs pns31 vmb vbi dt n1.
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1420
It is pitty that even Luthers wife & Children must wander destitute of maintenance when he is dead:
It is pity that even Luthers wife & Children must wander destitute of maintenance when he is dead:
pn31 vbz n1 cst av np1 n1 cc n2 vmb vvi j pp-f n1 c-crq pns31 vbz j:
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1421
When Aesop the Stage-player can leave his Sonne 150000 li. and Roscius have 30 l. a day for the same trade;
When Aesop the Stage-player can leave his Son 150000 li. and Roscius have 30 l. a day for the same trade;
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1422
and Aristotle be allowed 800 Talents to further his search into the secrets of nature:
and Aristotle be allowed 800 Talents to further his search into the secrets of nature:
cc np1 vbi vvn crd n2 p-acp jc po31 n1 p-acp dt n2-jn pp-f n1:
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1423
But am I pleading that Ministers may have more maintenance? No, be it just or unjust, it is none of my errand.
But am I pleading that Ministers may have more maintenance? No, be it just or unjust, it is none of my errand.
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1424
But oh that the Church had more Ministers, which though at the present they cannot have for want of men,
But o that the Church had more Ministers, which though At the present they cannot have for want of men,
p-acp uh cst dt n1 vhd dc n2, r-crq cs p-acp dt j pns32 vmbx vhi p-acp n1 pp-f n2,
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1425
yet hereafter they might have if it were not for want of maintenance: Alas then, what pitty is it that every Reformation should diminish the Churches Patrimony:
yet hereafter they might have if it were not for want of maintenance: Alas then, what pity is it that every Reformation should diminish the Churches Patrimony:
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1426
If the men have offended, or if the office of Bishops or Deanes be unwarrantable;
If the men have offended, or if the office of Bishops or Deanes be unwarrantable;
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1427
yet what have the Revenues done? Is it not pitty that one Troop of an hundred men, shall have seven commanding Officers allowed them, besides others;
yet what have the Revenues done? Is it not pity that one Troop of an hundred men, shall have seven commanding Officers allowed them, beside Others;
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1428
and 10000 or 40000 shall have but one or two Over-seers allowed them for their soules? When the ministerial work is more laborious and of greater concernment,
and 10000 or 40000 shall have but one or two Overseers allowed them for their Souls? When the ministerial work is more laborious and of greater concernment,
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1429
then the work of those Commanders.
then the work of those Commanders.
cs dt n1 pp-f d n2.
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1430
I tell you again, The great thing that cries for Reformation in England next to sin, is the paucity of Ministers in great Congregations.
I tell you again, The great thing that cries for Reformation in England next to since, is the paucity of Ministers in great Congregations.
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1431
I tell you this, that you may know which way to improve your severall interests for the advancement of the Kingdom of Christ in England.
I tell you this, that you may know which Way to improve your several interests for the advancement of the Kingdom of christ in England.
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1432
To you Lawyers and Jurers, my advise is this;
To you Lawyers and Jurers, my Advice is this;
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1433
Kiss the Son. Remember the judgement is Christ's, every cause of Truth and Innocency doth he own,Kiss the Son. remember the judgement is Christ's, every cause of Truth and Innocency does he own,
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1434
and will call it His Cause. Woe therefore to him that shall oppose it!
and will call it His Cause. Woe Therefore to him that shall oppose it!
cc vmb vvi pn31 po31 n1. n1 av p-acp pno31 cst vmb vvi pn31!
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1435
Remember every time you take a Fee to plead against a Cause that you know to be just, you take a Fee against a Cause of Christ:
remember every time you take a Fee to plead against a Cause that you know to be just, you take a Fee against a Cause of christ:
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1436
Will you be of counsaile against him, that is your Counsellor and King? dare you plead against him, that you expect should plead for you? or desire judgement (as the Jews) against your Lord and Judge? Hath he not told you, that he will say, In as much as ye did it to one of these little ones, ye did it unto me? Remember therefore when a Fee is offered you against the Innocent, that it is a Fee against Christ:
Will you be of counsel against him, that is your Counsellor and King? Dare you plead against him, that you expect should plead for you? or desire judgement (as the jews) against your Lord and Judge? Hath he not told you, that he will say, In as much as you did it to one of these little ones, you did it unto me? remember Therefore when a Fee is offered you against the Innocent, that it is a Fee against christ:
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1437
and Judas gain will be loss in the end, & will be too hot to hold long, you will be glad to bring it back,
and Judas gain will be loss in the end, & will be too hight to hold long, you will be glad to bring it back,
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1438
and glad if you could be well shut of it, and cry, I have sinned in betraying the Cause of the Innocent.
and glad if you could be well shut of it, and cry, I have sinned in betraying the Cause of the Innocent.
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1439
Say not, It is our Calling that we must live upon: If any man of you dare upon such grounds plead a Cause against his Conscience,
Say not, It is our Calling that we must live upon: If any man of you Dare upon such grounds plead a Cause against his Conscience,
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1440
if his Conscience do not plead it again more sharply against him, say I am a false Prophet.
if his Conscience do not plead it again more sharply against him, say I am a false Prophet.
cs po31 n1 vdb xx vvi pn31 av av-dc av-j p-acp pno31, vvb pns11 vbm dt j n1.
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1441
If any therefore shall say of you, as the Cardinals of Luther, Cur homini os non obstruitis auro & argento, let the same answer serve turn, Hem pecuniam non curat, &c. If any Honourable or Worshipfull friend must be pleasured;
If any Therefore shall say of you, as the Cardinals of Luther, Cur Homini os non obstruitis auro & argento, let the same answer serve turn, Hem pecuniam non curate, etc. If any Honourable or Worshipful friend must be pleasured;
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1442
enquire first whether he be a better friend then Christ:
inquire First whither he be a better friend then christ:
vvi ord cs pns31 vbb dt jc n1 cs np1:
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1443
Tell him, the cause is Christs, and you cannot befriend him, except he can procure you a dispensation from him.
Tell him, the cause is Christ, and you cannot befriend him, except he can procure you a Dispensation from him.
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1444
When Pompey saw his soldiers ready to fly, he lay down in the passage, & told them, they should tread upon him then, which stopt their flight;
When Pompey saw his Soldiers ready to fly, he lay down in the passage, & told them, they should tread upon him then, which stopped their flight;
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1445
so suppose every time you are drawne in to oppose a just Cause, that you saw Christ saying, Thou must trample upon me if thou do this.
so suppose every time you Are drawn in to oppose a just Cause, that you saw christ saying, Thou must trample upon me if thou do this.
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1446
As Luther to Melanchton, Ne Causa fidei sit sine fide; so say I to you all, Ne Causa justitiae sit sine justitiâ.
As Luther to Melanchthon, Ne Causa fidei sit sine fide; so say I to you all, Ne Causa justitiae sit sine justitiâ.
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1447
When you begin to bebold in a good Cause, suppose you saw Christ shewing you his scarrs;
When you begin to Behold in a good Cause, suppose you saw christ showing you his scars;
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1448
As the Souldier did to Caesar, when he desir'd him to plead his Cause: see here, I have done more then plead for you.
As the Soldier did to Caesar, when he desired him to plead his Cause: see Here, I have done more then plead for you.
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1449
We have had those that have had a tongue for a fee or a friend, but none for Christ, but God hath now therefore shut their mouthes;
We have had those that have had a tongue for a fee or a friend, but none for christ, but God hath now Therefore shut their mouths;
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1450
and we may say of them (as Granius by his bad Lawyer, when he heard him groan hoarse) If they had not lost their voyces, we had lost our Cause.
and we may say of them (as Granius by his bad Lawyer, when he herd him groan hoarse) If they had not lost their voices, we had lost our Cause.
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1451
To conclude, Remember all of you, that there is an appeal from these earthly judgements;
To conclude, remember all of you, that there is an appeal from these earthly Judgments;
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1452
these Causes must all be heard again, your witnesses reexamined, your oathes, pleadings, and sentence reviewed:
these Causes must all be herd again, your Witnesses reexamined, your Oaths, pleadings, and sentence reviewed:
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1453
and then (as Lampridius saith of Alexander Severus, That he would vomit choler if he saw a corrupt Judge) So will Christ vomit wrath,
and then (as Lampridius Says of Alexander Severus, That he would vomit choler if he saw a corrupt Judge) So will christ vomit wrath,
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1454
and vomit you out in wrath from his presence, if corrupt;
and vomit you out in wrath from his presence, if corrupt;
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1455
Therefore kiss the Son lest he be angry, and you perish, &c. I am sensible how I have encroached on your great affairs:Therefore kiss the Son lest he be angry, and you perish, etc. I am sensible how I have encroached on your great affairs:
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1456
Melancthon was wont to tell of a Priest that begun his Sermon thus, scio quod vos non libenter auditis, Melanchthon was wont to tell of a Priest that begun his Sermon thus, scio quod vos non Libenter Heard,
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& ego non libenter concionor, non diu igitur vos teneam. But I may say contrary: I am perswaded that you hear with a good will;& ego non Libenter concionor, non Diu igitur vos teneam. But I may say contrary: I am persuaded that you hear with a good will;
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1458
and I am certain that I preach willingly, and therefore I was bold to hold you the longer. FINIS.
and I am certain that I preach willingly, and Therefore I was bold to hold you the longer. FINIS.
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